Bible Commentaries

Nehemiah 12:11 — this manner, to encourage him to undertake the conquests of Asia. (Josephus, [Antiquities?] xi. 8.) --- Some think that the names of Jonathan and Jeddoa, and the ver. 22, 23, and 24, have been inserted since the time of Nehemias; as he must have lived 140 years, to see the conquests of Alexander. (Tirinus; Petau; N. Alex. T. 2 Dis. 7.) --- He could not be less than 20, when he returned in [the year of the world] 3550. Jaddus met Alexander in 3672; consequently, at that time, Nehemias was 142 years

Job 7:20 — respectful. (Cajetan) --- Septuagint still read, "and why am I a burden to thee?" (Haydock) as I am under the necessity of complaining, in my own defence. (Calmet) --- I throw my grief upon the Lord, that He may support me, Psalm liv. 23., and 1 Peter v. 7. (Pineda)

Psalms 143:1 — that the Septuagint added the rest by inspiration, (Calmet) because this was David’s first exploit in war. (Worthington) --- But others pay no deference to this part of the title. The Chaldean, however, seems to allude to the same victory, (ver. 10.) and the Syriac to that which David obtained over Asaph, brother of Goliath, 1 Paralipomenon xx. 5. (Calmet) --- David prays that he may overcome the Philistines, and give thanks in Psalm xvii. (Ferrand) --- These two psalms are very much alike, and

Psalms 16:4 — Haydock) means also "fracture." (Berthier) --- David was ordered by God to retire into the wilderness, and to caves, where he was obliged to live like robbers, (Calmet) and was branded (Calmet) with the title of a fugitive slave by Nabal, 1 Kings xxv. 10. (Haydock) --- Yet the actions of David were very different from theirs. (Berthier) --- He did not speak about the works of men, in power to condemn Saul, or any other, being averse to all detraction, and prescribing to himself the strictest

Psalms 18:12 — derived from it. (Theodoret) --- Those who keep the same [law], and content not themselves with reading or hearing only, may feel the same impressions. --- Reward: on which account the prophet declares that he observed the justifications; (Psalm cxviii. 112.) though that passage is corrupted in the Protestant version. (Worthington) --- Hebrew, "wherefore thy servant shall teach them;" (St. Jerome) or rather, "is instructed by them, and convinced that in keeping them there are frequent

Psalms 18:13 — person can obtain salvation. But where does God specify this condition? We know that (Haydock) we are to work out our salvation in fear and trembling; and that St. Paul though conscious to himself of nothing said: yet in this I am not justified, &c., 1 Corinthians iv. 4., and ix. 27., and Philippians ii. 12. Hebrew speaks of "ignorances," which might not however be wholly blameless. (Berthier) --- Ones, or enemies: "....and from the proud preserve." (Symmachus; Chaldean) But he

Psalms 2:7 — as my son, and look upon thee with the same affection, as if I had this day created thee;" which might be applied to David, now settled more firmly on the throne by his late victory. But it literally refers to Christ, either born in time, (ver. 1., St. Augustine; Calmet) or baptized; (St. Justin Martyr) or rather rising again, (Acts xiii. 33.) and born from all eternity, Hebrews i. 5. This shews him superior to the angels. The prophet had both these events in view. Eternity is always the same.

Psalms 44:7 — O God, Greek: O Theos. The Septuagint thus mark the vocative case, (Psalm cxxxviii. 17.; Haydock) and it is clear, that the Messias is here styled God, (Hebrews i. 8.) though some of the Jews would evade this proof by saying, "God is thy throne," 1 Paralipomenon xxix. 23. Even Munster translates, O Deus, and the Jew Agesila,

Psalms 71:14 — properly wrote Greek: aima, which has been changed for Greek: onoma. The sense is not very different, as those who respect a person’s name, are careful to defend him from death. (Berthier) --- Hebrew, "their blood is precious," Psalm cxv. 15., and 1 Kings xxvi. 21. Solomon repressed all injustice, so that usury was banished, and the poor was so much enriched, as not to be forced to borrow. (Calmet) --- Yet, after his fall, he laid heavy burdens on his people. (Haydock) --- How much has

Psalms 74:1 — incorruption," (Haydock) whence some have explained the psalm of the general resurrection. (Eusebius) --- The Chaldeans refer it to David, praying that the angel would cease to destroy, (2 Kings xxiv.) while others suppose that he forbids Abisai to hurt Saul, 1 Kings xxvi. 9. (St. Jerome) --- This and similar difficult terms might resemble the anthems of Church music. (Genebrard) (Berthier) (Psalm lvi.) --- The psalm is a sequel to the former, (Calmet) or a moral instruction, given by the Son of God, (ver.

Psalms 92:1 — uniform, which shews that it is a later insertion, intimating perhaps, that it was sung on Friday, when the works of creation were completed, (Berthier) and the world redeemed. (Worthington) --- It seems to refer to the translation of the ark, (Muis; 1 Paralipomenon xvi. 30.) and the establishment of the Church, the house of God, though the universe may be so styled, (Berthier) or it speaks of the return from captivity, (Ven. Bede) as well as the preceding and following psalms. --- Himself. As if

Daniel 9:24 — sin shall be forgiven. Hebrew: "to finish crimes to seal (cover or remit) sins, and to expiate iniquity." --- Anointed. Christ is the great anointed of God, the source of justice, and the end of the law and of the prophets, (Acts x. 38. and 1 Corinthians i. 30; Romans x. 4.) (Calmet) as well as the pardoner of crimes. These four characters belong only to Christ. (Worthington)

Matthew 14:13 — Baptist, by message; and this he did, not because he was ignorant of it before, but that he might shew to the world, not only by his appearance, but also by his manner of acting, the reality of the mystery of his incarnation. (St. John Chrysostom, hom. 1.) --- He did not retire through fear, as some may think. Hence the evangelist does not say, he fled, but he retired, to shew us that he did not fear his enemies. (St. Jerome) --- The desert was called Bethsaida, not because it was on the same side of

Matthew 25:30 — therefore, naturally concludes these parables with a description of that awful day which is to succeed the final reckoning, and which will unalterably fix our abode either in eternal happiness, or in eternal misery. In this description we are to remark, 1. the preparations for this awful scene; 2. the sentence pronounced by the judge; 3. the execution of this sentence.

John 3:16-17 — therefore, his Son, only by the incarnation, but was his Son from the beginning, as he was also his word from all eternity. This was the constant doctrine of the Church, and of the Fathers, against the heresy of the Arians, that God was always Father,[1] and the Son always the eternal Son of the eternal Father. See note on chap. i. ver. 14. (Witham) --- The world may be saved. Why, says St. Augustine, is Christ called the Saviour of the world, unless from the obligation he took upon himself at his

Acts 13:2 — As they were ministering to the Lord.[1] Mr. N. and some others translate, offering up sacrifice. There are indeed good grounds to take this to be the true sense, as the Rhemish translators observed, who notwithstanding only put ministering, lest, (said they) we should seem to turn it in

Acts 2:42 — --- In the Syriac, for Greek: artou, is a term that means Eucharist, both here and in Acts xx. as the learned Joannes Harlemius remarks in Indice Bibliorum. --- St. Luke also gives here some account of the manner of living of these first Christians. 1. They were together, united in perfect charity. 2. They were frequently in the temple, and praying together. 3. They had all possessions in common. 4. they went from house to house to convert souls, taking the food they found with joy, and simplicity

Romans 9:4-5 — To whom belongeth the adoption of children. Literally, whose is the adoption. He mentions the favours which God had done to his people, the Jews. As, 1. That God had adopted them for his elect people. 2. That he had glorified them with so many miracles. 3. That he had made a particular covenant and alliance with them. 4. Given them a written law. 5. Prescribed the manner they should worship him. 6.

2 Corinthians 1:6 — Or whether we be exhorted,[1] for your exhortation and salvation. These words are not in the present Greek copies; the omission is not of moment, being in a manner a repetition of what is in the same verse: the sense is, that this happens to us for your instruction, and that you

Galatians 5:17 — So that you [1] do not the things that you would. He does not say, so that you cannot do, as others falsely translate; as if men were under an absolute necessity of sinning, or doing ill; which is also contradictory to the foregoing words, walk by the spirit, and