Bible Commentaries

2 Kings 15:30 — Joatham. That is, in the twentieth year from the beginning of Joatham’s reign. The sacred writer chooses rather to follow here this date, tan to speak of the years of Achaz, who had not yet been mentioned. (Challoner) --- But Joatham reigned only 16 years, (ver. 33.) so that this was the fourth year of Achaz. (Haydock) --- Usher says that Osee did not ascend the throne till nine years after the death of Phacee, as he is asserted to have commenced his reign in the twelfth year of Achaz, chap. xvii.

2 Kings 3:15 — David’s psalms, wishes to obtain of God the favour which was desired. (Theodoret) (Menochius) --- He had felt some emotion at the sight of Joram, and was sensible that God required a calm. (Calmet) --- He dwells not in a violent wind, &c., 3 Kings xix 11. (Haydock) --- The surprising effects of ancient music to calm the passions are well attested, 1 Kings xvi. 17. By this means St. Francis was raised to the contemplation of heavenly things; and St. Augustine says of himself: "How I wept when I

2 Kings 6:18 — told them; this is not the way, neither is this the city, &c., because he spoke with relation to the way, and to the city which was represented to them. (Challoner) --- Stratagems in war are lawful. (St. Chrysostom, &c.) (Grotius, Jur. iii. 1, 17.) The words of the prophet might be merely ironical. --- Blindness, Septuagint Greek: aorasia, "not seeing" certain objects, while they could perceive others; as was the case of the men who sought Lot’s door at Sodom; (Genesis xix.

Psalms 15:5 — dignity. He rejects with disdain all worldly and sensual joys. (Calmet) --- God in not "a part," but the whole portion of a good man. --- It is, &c. St. Jerome, "Thou are the possessor of my lot." I trust in thee for all. (Haydock) (1 Peter i. 4., and 2 Timothy i. 12.) In the ancient sacrifices a part was reserved for the offerer. But Jesus keeps nothing back.

Psalms 17:13 — therefore omitted in 2 Kings xxii., in the best editions of the Septuagint and in the old Italic of Blanchini. Capel supposes they have been inserted from the preceding verse, which is rendered more probably by the Hebrew manuscript 5. (Kennicott, Dis. 1.) --- They have been inserted in some editions of Septuagint from the Hebrew of Theodotion, (Calmet) or Symmachus. (Montfalcon) --- This unusual third hemistic occurs in a smaller type in Brettinger’s (Kennicott) and Grabe’s Septuagint,

Psalms 23:7 — the gates themselves are addressed, while the Septuagint and Vulgate turn the discourse to the porters or princes. (Berthier) --- The tops of the gates must be raised, to let the triumphal car pass through, Isaias vi. 4., and Amos viii. 3., and ix. 1. The Church has constantly understood this passage of Christ’s ascension. The saints in his train address the angels, who appear to be filled with astonishment. (Theodoret; Eusebius) (Calmet) --- The gates of heaven are more properly styled eternal,

Psalms 44:9 — Perfume. Literally, "from thy garments, from the ivory houses, out of which they have delighted thee, (10.) the daughters of kings, in thy honour." They esteem it an honour to wait upon thee, and perfume thy robes, which are placed in chests of ivory, with odoriferous herbs. (Haydock) --- The ancients admired such garments, Genesis xxvii. 27., and

Psalms 71:10 — control. He sent his fleet indeed to Tharsis; (3 Kings x. 22.) but Arabia and Saba brought presents, or tribute to him. Under the name of islands, the Hebrews comprise all places, to which they had to go by water, as Asia Minor, &c., Isaias lxvi. 19. (Calmet) --- The three kings were the first who verified this prediction concerning our Saviour; [Matthew ii.] and afterwards Constantine and other potentates embraced his religion. Among the islands, Britain, which is the greatest in Europe, was

Psalms 73:9 — wished: nor could they be so easily consulted at Babylon, Daniel being generally at Susa, or at court, and Ezechiel in higher Mesopotamia. (Calmet) --- They could not appear at the head of the people, to harangue in their defence, like Aaron, Exodus vii. 1., and Daniel iii. 38. (Berthier) --- The weak, therefore, complain, that they have no prophet to console (Worthington) them with miracles. (Menochius) --- But the more perfect answer, that God both hath and will relieve his people, ver. 12. (Worthington)

Psalms 8:6 — 25.; modico, Hebrews ii. Notwithstanding the prerogatives of Adam, before the fall, what is said by the prophet and St. Paul can be true of none but Christ; who was subject to death only for a short space, and quickly rose from the tomb, Lord of all, 1 Corinthians xv. 26. If we do not see it yet, (Hebrews ii. 8., and Psalm lxix. 2.) our faith must not waver. He is crowned, and will one day assert his dominion. (Berthier) (Matthew xxviii. 18., and Ephesians i. 19.) (Calmet) --- In his assumed nature,

Jeremiah 7:22 — decalogue would suffice. Victims were to teach internal piety, Leviticus i. (Worthington) --- God "brought them out of Egypt, not for the sake of their sacrifices, but that they might....hear his word." (St. Irenæus, [Against Heresies] iv. 17.) --- This was the principal design. See Matthew ix. 13., and Osee vi. 6., and 1 Corinthians i. 17. (Maldonat) (Menochius) (Calmet) --- The rules for sacrifices were given after the adoration of the calf, as necessary preservatives against idolatry.

Amos 1:1 — Amos prophesied, was dead long before that attempt of Ozias. (Challoner) --- This is asserted by Usher. Yet his arguments are not conclusive. If the attempt and earthquake happened in the 23d year of Ozias, Amos might commence the year of the world 3215, six years before the death of Jeroboam, 4 Kings xv. 5., and Zacharias xi. 15. (Calmet) --- Josephus ([Antiquities?] ix. 1.) fixes upon the former period. Jeroboam, however, died in the 38th of Ozias, who was deposed 14 years later. (Worthington)

Matthew 10:1 — Before this time the 12 were called disciples, and not apostles. But now he selects these from the disciples, and makes them, as it were, masters and interpreters of the ways of God to man. He sent afterwards 72 other disciples, (Luke x. 1,) but these 12 only to the whole

Mark 14:3 — Of precious[1] spikenard. This was a perfume extracted and distilled from the leaves, tops, or stalks, of the plant or herb called nard. It was the custom of the eastern people to pour such precious perfumes on their own heads, or on the heads of their guests whom

Mark 8:10 — that name situated to the east of the lake of Tiberias, in the vicinity of Gerasa, and Dalmanutha to be the name of that part of the country in which these two towns were situated. (Bible de Vence) --- Polus in his Synopsis Criticorum, (vol. iv. p. 410.) gives three explanations for the discrepance of the names in Sts. Matthew and Mark: 1. Idem locus erat binominis, the same place might have two names. 2. Propiqua erant loca, the places were near. 3. Alterum erat regio, alterum vicus, the one was

John 4:44 — for, is obscure, when it is said, Jesus went into Galilee and gave testimony that a prophet hath no honour in his own country. One would think this should not be a reason for his going into Galilee, but rather why he should not go thither. St. Cyril,[1] and also St. John Chrysostom distinguish different parts of Galilee; and say that when Jesus went into Galilee, the meaning is, that he would not at that time go to Nazareth, where he was bred, nor to Capharnaum, where he had lived for a time, but

Acts 23:3 — God will strike thee, thou whited wall.[1] These words are rather by way of a prophecy. (Witham) --- Whited wall. That is, hypocrite, for pretending to judge me according to law; whereas, against all sense of justice, thou strikest me before my condemnation; nay, even without giving me a hearing.

Romans 4:3 — For what saith the Scripture? Abraham believed God, and it was reputed to him unto justice.[1] The Scripture, therefore, teacheth us that he became just by his faith. And as he had this faith by the grace of God, grace was the cause of his justification, and not any works without grace. And when it is said, it was reputed to him, we must not

1 Corinthians 10:13 — Let no temptation [1] take hold on you. Or, no temptation hath taken hold of you, or come upon you as yet, but what is human, or incident to man. (Challoner) --- The sense of these words is obscure: we may expound them by way of prayer, let no temptation, but such as are

Titus 1:15 — what enters into the body defiles a man. But to eat with unwashed hands; to eat swine’s flesh, or meat that has been offered to idols: these things in themselves are indifferent actions, though particular circumstances may make them criminal. (1 Corinthians viii. 4, 5, 6, &c.) (Calmet) --- But to the defiled, &c. On the contrary, the man whose soul is defiled with sin, or who lives in infidelity, never can possess purity of heart; whatever legal washings or purifications, whatever sacrifices