First Reading(1 Kings) 3 Kings 21:17-29|
| 1 And after these things, Naboth the Jezrahelite, who was in Jezrahel, had at that time a vineyard near the palace of Achab king of Samaria. | Who was. Heb. Chal. &c. place this after vineyard, and read which, referring it to the ground; which we might naturally suppose would be the place of Naboth's nativity, as it was his parental estate, 4 K. ix. 21. Josephus calls the place Azari, and says it was a field contiguous to the king's palace. Sept. αλω, "threshing-floor."
| | 2 And Achab spoke to Naboth, saying: Give me thy vineyard, that I may make me a garden of herbs, because it is nigh, and adjoining to my house, and I will give thee for it a better vineyard: or if thou think it more convenient for thee, I will give thee the worth of it in money. | Herbs. The taste of eastern nations is very different from ours. The Syrians delight in seeing gardens filled with melons, onions, &c. and they cannot conceive what pleasure we can find in rambling round our long walks for the sake of exercise. --- Money. Hence we perceive that, notwithstanding the despotic power of the kings of Israel, they did not imagine that they had a right to take their subjects' lands. 1 K. viii. 14. C. --- Naboth's conduct is therefore here applauded; and S. Ambrose (Off. iii. 9.) styles him a martyr, (W.) and a great saint. T. --- Maluit periculum cum honestate, quam utilitatem cum opprobrio.
| | 3 Naboth answered him: The Lord be merciful to me, and not let me give thee the inheritance of my fathers. | Fathers. He would have deemed it a mark of disrespect and a crime, as he was not in a state of indigence; which alone could authorize him to sell his property, and then only till the year of jubilee; (Lev. xxv. 23.) and as his field was to be turned into a royal garden, and the law was disregarded by the king, there was no prospect of his regaining it at that period. The law of Moses was till in force; and there were some, like Naboth, who were resolved to comply with it, (C.) even at the hazard of their lives. T.
| | 4 And Achab came into his house angry and fretting, because of the word that Naboth the Jezrahelite had spoken to him, saying: I will not give thee the inheritance of my fathers. And casting himself upon his bed, he turned away his face to the wall, and would eat no bread. | Fretting. The Heb. terms are the same as C. xx. 43. What weakness in Achab! Riches and honours are not capable of ensuring content. C. --- "Who, thinkest thou, is poor; the man who is content with his own, or he who covets another's property?" S. Amb. Naboth ii. --- Wall, as Ezechias did afterwards, in very different dispositions; though both were oppressed with grief. Isai. xxxviii. 2. Sept. "he covered his face." H.
| | 5 And Jezabel his wife went in to him, and said to him: What is the matter that thy soul is so grieved? and why eatest thou no bread? | | | 6 And he answered her: I spoke to Naboth the Jezrahelite, and said to him: Give me thy vineyard, and take money for it: or if it please thee, I will give thee a better vineyard for it. And he said: I will not give thee my vineyard. | | | 7 Then Jezabel his wife said to him: Thou art of great authority indeed, and governest well the kingdom of Israel. Arise, and eat bread, and be of good cheer, I will give thee the vineyard of Naboth the Jezrahelite. | Israel. Heb. simply, "Now thou wilt make the kingdom of Israel." C. --- Prot. "Dost thou now govern the?" &c. H. --- Thou art a fit person indeed to establish a kingdom! Ought not a king to take what he has a mind to? Syr. "Are you fit to reign?" Arab. "You do not deserve to govern." C. --- Sept. "Dost thou now act the king over Israel, in this manner?" H.
| | 8 So she wrote letter's in Achab's name, and sealed them with his ring, and sent them to the ancients, and the chief men that were in his city, and that dwelt with Naboth. | Chief men. Heb. chorim, "those in white," the usual colour of magistrates and noblemen. Eccle. ix. 8. Dan. vii. 9. The angels generally appear arrayed in white. Among the Egyptians and the Greeks, the rich were remarkable for the whiteness of their robes. Herod. ii. 36. Odys. z .
| | 9 And this was the tenor of the letters: Proclaim a fast, and make Naboth sit among the chief of the people, | Fast, as in a case of the greatest importance, where the welfare of the king and of the state are concerned. We have frequent mention of such extraordinary fasts. 2 Par. xx. 3. 1 Esd. viii. 21. Joel i. 14, &c. Some would translated, "Call the assembly." Vatab. --- But the Chal. &c. are for the fast. Josephus joins both. All the people were collected, (C.) and Naboth was (Heb.) "set on high, or at the head, as president, on account of his riches and nobility, (H.) that he might be unprepared, and afterwards be more disgraced. M. --- Abulensis (q. 4.) thinks that the judges were accustomed to fast, to shew their pity for the criminal, and that they were moved only by a zeal for justice.
| | 10 And suborn two men, sons of Belial against him, and let them bear false witness: that he hath blasphemed God and the king: and then carry him out, and stone him, and so let him die. | Belial, without restraint or conscience. --- Blasphemed. Heb. "blessed." --- Elohim, (H.) or god, the gods, magistrates, &c. C. --- Blessing is equally put, to avoid the horrible sound of blaspheming. W. Job i. 5. and ii. 9. --- Martin de Roa (i. 9.) maintains, that the word implies to "bid adieu," or quit; as if Naboth had relinquished the service both of God and of the king. He was accused as a traitor. The law did not condemn the person to death who had spoken ill of the prince. Ex. xxii. 28. But the wicked judges complied with the intimation of Jezabel; (C.) as she pretended that he had also blasphemed God. H. --- Josephus introduces three witnesses, which was more conformable to the practice of the Jews. Grot. --- But the text specifies two; and that number would suffice. H. --- All Naboth's family were involved in his ruin; (4 K. ix. 26. T.) as it was necessary for Achab's purpose. So Achan's children perished with him. Jos. vii. 25. H. --- What a
complication of crime! T. --- "They proclaimed a fast, in order to commit murder." S. Chrys. ser. 68. Hypocrisy, falsehoods, perjury, perversion of justice, all are employed to take away the life, honour, and property of the innocent. See S. Amb. Seneca Benef. ii. 27. T.
| | 11 And the men of his city, the ancients and nobles, that dwelt with him in the city, did as Jezabel had commanded them, and as it was written in the letters which she had sent to them: | | | 12 They proclaimed a fast, and made Naboth sit among the chief of the people. | | | 13 And bringing two men, sons of the devil, they made them sit against him: and they, like men of the devil, bore witness against him before the people, saying: Naboth hath blasphemed God and the king: wherefore they brought him forth without the city, and stoned him to death. | Devil. Heb. Belial, v. 10. Prot. "and the men of Belial witnessed against him." --- City, as was requisite. C. --- Stoned him, for blasphemy. Lev. xxiv. 16. and 23.
| | 14 And they sent to Jezabel, saying: Naboth is stoned, and is dead. | | | 15 And it came to pass when Jezabel heard that Naboth was stoned, and dead, that she said to Achab: Arise and take possession of the vineyard of Naboth the Jezrahelite, who would not agree with thee, and give it thee for money: for Naboth is not alive, but dead. | | | 16 And when Achab heard this, to wit, that Naboth was dead, he arose, and went down to the vineyard of Naboth the Jezrahelite, to take possession of it. | Of it, on the title of confiscation, as Naboth had been condemned for high treason; (see 2 K. ix. 7. M.) or because there was no heir left, v. 10. Some assert, that Naboth was Achab's uncle. But this wants proof. C. --- Achab only waited one day, and the Elias met him to denounce to him a similar fate after he was dead. 4 K. ix. 26. Sept. have, "he tore this garments, and put on sackcloth; and it came to pass afterwards, that Achab arose," &c. This addition would intimate that the king pretended to be sorry. They repeat the same thing, v. 27. "he had put on sackcloth, on the day when he slew Naboth, and went along cast down. " It is probable that Achab might assume this garb, to make people suppose that he had no hand in the death of Naboth; but this was all hypocrisy, and Elias boldly accused him of guilt. Thou hast slain, &c. v. 19. H. --- He knew, at least, of his wife's machinations. Salien.
| | 17 And the word of the Lord came to Elias the Thesbite, saying: | | | 18 Arise, and go down to meet Achab king of Israel, who is in Samaria: behold he is going down to the vineyard of Naboth, to take possession of it: | | | 19 And thou shalt speak to him, saying: Thus saith the Lord: Thou hast slain, moreover also thou hast taken possession. And after these words thou shalt add: Thus saith the Lord: In this place, wherein the dogs have licked the blood of Naboth, they shall lick thy blood also. | Possession, by desire; though he was yet only on the road. M. --- Perhaps he had sent his servants before. H. --- Place, not precisely, as Achab was slain in Samaria. M. --- But Naboth's vineyard, perhaps, was not far distant from the pool, where dogs licked the blood of the king. H. --- On account of Achab's repentance, the sentence was (v. 29. C.) rather changed, and his son Joram was substituted in his stead. 4 K. ix. 25. Jehu, and his captain, Badacer, were present, when Elias denounced this sentence upon the family of Achab; and they concluded that the prediction regarded Joram. He had, perhaps, taken part with his impious parents, and promoted the same crimes. H.
| | 20 And Achab said to Elias: Hast thou found me thy enemy? He said: I have found thee, because thou art sold, to do evil in the sight of the Lord. | Thy enemy. Have I done thee any harm, whenever thou hast appeared before me? Heb. and Sept. "O my enemy." H. --- To find, often means to attack or take by surprise. Art thou come thus, to fall upon me on the road? C. --- Sold. That is, so addicted to evil, as if thou hadst sold thyself to the devil, to be his slave to work all kind of evil. Ch. W. S. Greg. in Ezec. hom. 10. --- The expression strongly marks the empire of the passions. Achab was sovereignly wicked, without any restraint. C. --- So Vitellius was: Luxui saginæque mancipatus, emptusque. Tacit. Hist. ii. --- Sold, or "abandoned," are used in the same sense. Ps. xliii. 13.
| | 21 Behold I will bring evil upon thee, and I will cut down thy posterity, and I will kill of Achab him that pisseth against the wall, and him that is shut up, and the last in Israel. | Wall. See 1 K. xxv. 22. --- Israel. C. xiv. 10. M.
| | 22 And I will make thy house like the house of Jeroboam the son of Nabat, and like the house of Baasa the son of Ahias: for what thou hast done, to provoke me to anger, and for making Israel to sin. | Sin. God frequently inculcates the enormity of the crime of public scandal. M.
| | 23 And of Jezabel also the Lord spoke, saying: The dogs shall eat Jezabel in the field of Jezrahel. | Field. Heb. "wall," or "before the wall." This was exactly fulfilled, 4 K. ix. 32. Jezabel was hurled from a window over the gate or wall of the city. C.
| | 24 If Achab die in the city, the dogs shall eat him: but if he die in the field, the birds of the air shall eat him. | Eat him. Yet God remitted something from the severity of this sentence; and Achab was buried in Samaria. C. xxii. 37. But his son was deprived of burial. T. 4 K. ix. 26. --- According to the Hebrew, the prediction related to Achab's posterity, as the Chal. Sept. Syr. &c. have understood it. C. --- Prot. "him that dieth of Achab in the city," &c.
| | 25 Now there was not such another as Achab, who was sold to do evil in the sight of the Lord: for his wife Jezabel set him on, | Now. Sept. "Moreover, Achab was foolishly sold, a man who was sold, &c. since Jezabel....changed him:" μετεθηκεν. His natural disposition was not perhaps so bad. But his unfortunate connexion with a most wicked wife involved him in ruin. Even when he began to relent, and was on the point of reforming his life, (v. 27.) her influence spoiled all. H. --- He was sold to her, and she exercised a most severe tyranny over him, using his seal at pleasure, and treating him with indignity, v. 7, 8. T.
| | 26 And he became abominable, insomuch that he followed the idols which the Amorrhites had made, whom the Lord destroyed before the face of the children of Israel. | Amorrhites. The Sidonians still adored the idols Baal and Astaroth, with the utmost exertions of cruelty and lust. This was the religion which Achab wished to establish, more than any of his predecessors. C.
| | 27 And when Achab had heard these words, he rent his garments, and put haircloth upon his flesh, and fasted and slept in sackcloth, and walked with his head cast down. | Down. Heb. "uncovered," (Malv. 2 K. xv. 30.) or "barefoot," (Chal. Syr.) or "softly," (Vat. Prot.) or "he walked bent down." Sept. This variety shows that the signification or at (H.) is not well known. The repentance of Achab is not more certain. Some believe that it was insincere, and only external: yet God was pleased to reward it iin this life, (Lyran. Theod. &c.) as if might have some influence on the people. H. --- Others suppose that Achab really repented for what he had done, but presently relapsed at the instigation of Jezabel; so that his reward was equally of a temporal nature; though S. Chrysostom (ad Theod. laps.) seems to be convinced that he "obtained the remission of all his sins, and entirely changed his life." ser. 68, et hom. 5. ad Antioc. --- But here lies the difficulty. C. --- "His groans would have found favour, if the lurking envy had not increased his offence." S. Amb. in Ps. xxxvii. de Naboth. C. iv. See v. 25. --- A relapse renders the
sincerity of the former conversions doubtful; and the more so, when no radical change, but only external sorrow, has appeared.
| | 28 And the word of the Lord came to Elias the Thesbite, saying: | | | 29 Hast thou not seen Achab humbled before me? therefore, because he hath humbled himself for my sake, I will not bring the evil in his days, but in his son's days will I bring the evil upon his house. |
Sake.
Heb. "before me," publicly. H. --- The threat of the prophet caused Achab to invest his son with the royal dignity, and Josaphat followed his example. Salien, A.C. 916. --- But some call this in question. H.
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GospelMatthew 5:43-48|
| 1 And seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him. | What is said here, does not follow immediately what was said in the preceding chapter. See Luke vi.
| | 2 And opening his mouth, he taught them, saying: | Opening his mouth. It is a Hebraism, to signify he began to speak. Wi. — This is a common expression in Scripture, to signify something important is about to be spoken. Thus it is used in various other places, as "Job opening his mouth cursed his day, and said," &c. Daniel, c. x. et alibi. Jan. — And why is it added, says S. Chry. "and opening his mouth," without doubt that we might know, that not only when he spoke, but even when silent, he gave instruction: sometimes, therefore, he opened his mouth; at other times he spoke by his very actions. Hom. xv.
| | 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. | The poor in spirit; [1] which, according to the common exposition, signifies the humble of mind and heart. Yet some understand it of such as are truly in poverty and want, and who bear their indigent condition with patience and resignation. Wi. — That is, the humble; and they whose spirit is not set upon riches. Ch. — It is not without reason that the beatitudes are disposed of in this order. Each preceding one prepares the way for what immediately follows, furnishing us in particular with spiritual arms of such graces as are necessary for obtaining the virtue of the subsequent beatitude. Thus the poor in spirit, i.e. the truly humble, will mourn for their transgressions, and whoever is filled with sorrow and confusion for his own sins, cannot but be just, and behave to others with meekness and clemency; when possessed of these virtues, he then becomes pure and clean of heart. Peace of conscience reigns in this assemblage of virtues, and cannot be expelled the soul by
any tribulations, persecutions, or injustices of men. Chry. hom. xv. What is this poverty of spirit, but humility and contrition? This virtue of humility is placed in the first place, because it is the parent of every other virtue, as pride is the mother of every vice. Pride deprived our first parents of their original innocence, and nothing but humility can restore us to our former purity. We may pray and fast, we may be possessed of mercy, chastity, or any virtues, if humility do not accompany them, they will be like the virtue of the Pharisee, without foundation, without fruit. Hom. xv.
| | 4 Blessed are the meek: for they shall possess the land. | The land of the living, or the kingdom of heaven. The evangelist prefers calling it the land of the living in this place, to shew that the meek, the humble, and the oppressed, who are spoiled of the possession of this earth by the powerful and the proud, shall obtain the inheritance of a better land. M. — "They shall possess the land," is the reward annexed by our Saviour to meekness, that he might not differ in any point from the old law, so well known to the persons he was addressing. David, in psalm xxxvi, had made the same promise to the meek. If temporal blessings are promised to some of the virtues in the beatitudes, it is that temporal blessings might always accompany the more solid rewards of grace. But spiritual rewards are always the principal, always ranked in the first place, all who practice these virtues are pronounced blessed. Hom. xv.
| | 5 Blessed are they that mourn: for they shall be comforted. | Not those that mourn for worldly motives, but such as mourn for their sins, are blessed. The sorrow that is according to God, says S. Paul, worketh penance steadfast unto salvation, but the sorrow of the world worketh death. 2 Cor. vii. 10. The same is promised in S. John; (xvi. 20,) you shall weep and lament, but the world shall rejoice; and you shall be sorrowful, but your sorrow shall be turned into joy. M.
| | 6 Blessed are they that hunger and thirst after justice: for they shall have their fill. | Hunger and thirst; i.e. spiritually, with an earnest desire of being just and holy. But others again understand such as endure with patience the hardships of hunger and thirst. Wi. — Rupertus understands those to whom justice is denied, such as poor widows and orphans. Maldonatus those who from poverty really suffer hunger and thirst, because justice is not done them. M. — They shall be filled with every kind of good in their heavenly country. I shall be filled when thy glory shall appear. Psalm xvi.
| | 7 Blessed are the merciful: for they shall obtain mercy. | Not only the giving of alms, but the practice of all works of mercy, both corporal and spiritual, are recommended here, and the reward will be given on that day when God will repay every one according to his works, and will do by us, as we have done by our brethren. A.
| | 8 Blessed are the clean of heart: for they shall see God. | The clean of heart are either those who give themselves to the practice of every virtue, and are conscious to themselves of no evil, or those who are adorned with the virtue of chastity. For nothing is so necessary as this purity in such as desire to see God. Keep peace with all and chastity, says S. Paul, for without this none can see God. Many are merciful to the poor and just in their dealings, but abstain not from luxury and lust. Therefore our Saviour, wishing to shew that mercy was not sufficient, adds, that if we would see God, we must also be possessed of the virtue of purity. S. Chry. hom. xv. By this, we shall have our heart exempt from all disordinate love of creatures, and shall be exclusively attached to God. A. — The clean of heart, i.e. they who are clean from sin: who are pure in body and mind, says S. Chrysostom. It seems to be a particular admonition to the Jews, who were mostly solicitous about an outward and legal cleanness. Wi.
| | 9 Blessed are the peacemakers: for they shall be called children of God. | To be peaceful ourselves and with others, and to bring such as are at variance together, will entitle us to be children of God. Thus we shall be raised to a participation in the honour of the only begotten Son of God, who descended from heaven to bring peace to man, and to reconcile him with his offended Creator. Chry. hom. xv.
| | 10 Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven. | Heretics and malefactors suffer occasionally, but they are not on this account blessed, because they suffer not for justice. For, says S. Aug. they cannot suffer for justice, who have divided the Church; and where sound faith or charity is wanting, there cannot be justice. Cont. epis. Parm. l. i. c. 9. ep. 50. ps. 4. conc. 2. B. — By justice here we understand virtue, piety, and the defence of our neighbour. To all who suffer on this account, he promises a seat in his heavenly kingdom. We must not think that suffering persecution only, will suffice to entitle us to the greatest promises. The persecutions we suffer must be inflicted on us on his account, and the evils spoken of us must be false and contradicted by our lives. If these are not the causes of our sufferings, so far from being happy, we shall be truly miserable, because then our irregular lives would be the occasion of the persecutions we suffer. Chry. hom. xv.
| | 11 Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake: | | | 12 Be glad and rejoice, for your reward is very great in heaven. For so they persecuted the prophets that were before you. | Reward, in Latin merces, in Greek μισθος , signifies wages done for hire, and due for work, and presupposes merit. B. — If you participate in the sufferings of the prophets, you will equally participate in their glory, their reward. A.
| | 13 You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men. | The former instructions Jesus Christ gave to the multitude. Now he addresses his apostles, styling them the salt of the earth, meant to preserve men from the corruption of sin, and to make them relish the truths of salvation. He tells them not to suffer their faith or their charity to slacken, in which all their power consists, lest they come to be rejected by God, and despised by man. C. — I send you, says Jesus Christ, not to two, ten, or twenty cities, not to one single nation, as the prophets were sent, but to the whole world, a world oppressed with numberless iniquities. It is not the property of salt to restore what is already corrupted, but to preserve from corruption. Therefore the virtue of the merits of Christ delivers us from the corruption of sin; but the care and labour of the apostles preserves us from again returning to it. Chry. hom. xv. — It appears from Luke xiv. 34, that this comparison is taken from agriculture. We observe these properties of salt in the different
manures that fertilize the soil, but suffer the salts to evaporate, and all their virtue is lost. A.
| | 14 You are the light of the world. A city seated on a mountain cannot be hid. | | | 15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. | This light of the world, city on a mountain, and candle upon a candlestick, signify the Catholic Church, so built upon Christ, the mountain, that it must be visible, and cannot be hidden or unknown. S. Aug. cont. Fulg. Therefore the Church being a candle not under a bushel, but shining to all in the house, i.e. in the world, what shall I say more, saith S. Aug. than that all are blind, who shut their eyes against the candle which is set on the candlestick? Tract ii. in ep. Jo.
| | 16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. | | | 17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill. | Not to destroy the law, &c. It is true, by Christ's coming, a multitude of ceremonies and sacrifices, and circumcision, were to cease; but the moral precepts were to continue, and to be complied with, even with greater perfection. Wi. — To fulfil. By accomplishing all the figures and prophecies, and perfecting all that was imperfect. Ch. — Our Saviour speaks in this manner, to prepare the minds of the Jews for his new instructions. For although they were not very solicitous about fulfilling the law, still they were extremely jealous of any change being made in the letter of the law; more particularly, if the proposed change exacted a more perfect morality. Our Lord fulfilled the law three several ways: 1. By his obedience to the prescribed rites; therefore he says, it behoveth us to fulfil all justice: and who shall accuse me of sin? 2. He observes the law, not only by his own observance of it, but likewise by enabling us to fulfil it. It was the wish of the law to
make man just, but found itself too weak; Christ therefore came justifying man, and accomplished the will of the law. 3. He fulfilled the law, by reducing all the precepts of the old law to a more strict and powerful morality. Chry. hom. xvi.
| | 18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled. | Amen. That is, assuredly, of a truth. This Hebrew word Amen, is here retained by the example and authority of all the four evangelists, who have retained it. It is used by our Lord as a strong asseveration, and affirmation of the truth. Ch. — Not one jot (or not one jota), nor one tittle, i.e. not the least letter, nor stroke of a letter; that is, not the least moral precept. Besides every type and figure of the former law, now by my coming shall be fulfilled. Wi. — Αμην , is retained in the Hebrew, Greek, Syriac, and Armenian languages, as well as in all vulgar idioms. It is a term of asseveration, and equivalent to an oath; and in many places, to make the asseveration still stronger, it is repeated. S. Luke very accurately translates it into ναι . S. Paul and S. John unite them ναι and αμην . A.
| | 19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven. | He shall be called; i.e. (by a frequent Hebrew idiom) he shall be the least in the kingdom of heaven; that is, according to S. Aug. he shall not be there at all; for none but the great in sanctity and virtue shall find admittance into heaven. Wi. — Do not then imitate the Scribes and Pharisees, who content themselves with instructing other in the precepts of the law, without practising them themselves, or if they observe the letter, neglect the spirit of the law, performing what it ordains, not to please God, but to satisfy their vanity. C.
| | 20 For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven. | Of the Scribes and of the Pharisees. The Scribes were the doctors of the law of Moses; the Pharisees were a precise set of men, making profession of a more exact observance of the law: and upon that account greatly esteemed among the people. Ch. — See how necessary it is, not only to believe, but to keep all the commandments, even the very least. B. — Our Saviour makes this solemn declaration at the opening of his mission, to shew to what a height of perfection he calls us. Aquin. — "Your justice." It is our justice when given us by God. Aug. in Ps. xxx. l. de. spir. & lit. c. ix. So that Christians are truly just, and have in themselves inherent justice, by observing God's commandments, without which justice of works, no man can be saved. Aug. de fide & oper. c. xvi. Whereby we see salvation, justice and justification, do not come by faith only, or imputation of Christ's justice. B.
| | 21 You have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill shall be in danger of the judgment. | Shall be liable to the judgment. That is, shall deserve to be punished by that lesser tribunal among the Jews, called the judgment, which took cognizance of such crimes. Ch. — Among the Jews at the time of Christ, there were three sorts of tribunals: the first composed of three judges to try smaller causes, as theft; there was one in each town: the second of twenty-three judges, who judged criminal causes, and had the power of condemning to death. This was called the Little Sanhedrim, and of this it is supposed Jesus Christ speaks: the third, or Great Sanhedrim of seventy-two judges, who decided on the most momentous affairs, relating to religion, the king, the high priest, and the state in general. It is this last that is designated under the name of council in the next verse. A.
| | 22 But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou Fool, shall be in danger of hell fire. | Whosoever is angry [2] with his brother. In almost all Greek copies and MSS. we now read angry without a cause: yet S. Jerom, who corrected the Latin of the New Testament from the best copies in his time, tells us that these words, without a cause, were only found in some Greek copies, and not in the true ones. It seems at first to have been placed in the margin for an interpretation only, and by some transcribers afterwards taken into the text. This as well as many other places may convince us, that the Latin Vulgate is many times to be preferred to our present Greek copies. — Raca. [3] S. Augustin thinks this was no significant word, but only a kind of interjection expressing a motion of anger. Others take it for a Syro-Chaldaic word, signifying a light, foolish man, though not so injurious as to call another a fool. — Shall be guilty of the council: [4] that is, shall deserve to be punished by the highest court of judicature, called
the council, or sanhedrim, consisting of seventy-two persons, where the highest causes were tried and judged, and which was at Jerusalem. — Thou fool; this was a most provoking injury, when uttered with contempt, spite, or malice. — Shall be in danger of hell fire. [5] Lit. according to the Greek, shall deserve to be cast into the Gehennom of fire. Gehennom was the valley of Hinnom, near to Jerusalem, where the worshippers of the idol Moloch used to burn their children, sacrificed to that idol. In that place was a perpetual fire, on which account it is made use of by our Saviour (as it hath been ever since), to express the fire and punishments of hell. Wi. — Here is a plain difference between sin and sin; some mortal, that lead to hell; some venial, and less punished. B.
| | 23 If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath any thing against thee; | He commands us to leave unfinished any work we may have begun, though in its own nature most acceptable to God, in order to go and be reconciled to our brother; because God will have mercy and not sacrifice. Thus he in a manner seems to prefer the love of our neighbour to the love of himself. M.
| | 24 Leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift. | Leave thy offering. This is not to be understood, as if a man were always bound to go to the person offended; but it is to signify, that a man is bound in his heart and mind to be reconciled, to forgive every one, and seek peace with all men. Wi. — Beware of coming to the holy table, or to any sacrament, without charity. Be first reconciled to your brother, and much more to the Catholic Church, which is the whole brotherhood of Christian men. Heb. xiii. 1. B.
| | 25 Be at agreement with thy adversary betimes, whilst thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. | Agree whilst you are in the way, or wayfaring men, i.e. in this life, lest you be cast into prison, i.e. according to SS. Cyprian, Ambrose, and Origen, into purgatory; according to S. Augustin, into hell, in which, as the debt is to be paid to inflexible justice, it can never be acquitted, and of course no release can be hoped for from that prison. A.
| | 26 Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing. | | | 27 You have heard that it was said to them of old: Thou shalt not commit adultery. | Jesus Christ here perfects the old law, which makes no mention of the acts of the mind and will. M.
| | 28 But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart. | | | 29 And if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell. | Whatever is an immediate occasion of sin, however near or dear it may be, must be abandoned (M.), though it prove as dear to us, or as necessary as a hand, or an eye, and without delay or demur. A.
| | 30 And if thy right hand scandalize thee, cut it off, and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell. | | | 31 And it hath been said, whosoever shall put away his wife, let him give her a bill of divorce. | | | 32 But I say to you, that whosoever shall put away his wife, excepting for the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery. | Excepting the cause of fornication. A divorce or separation as to bed and board, may be permitted for some weighty causes in Christian marriages; but even then, he that marrieth her that is dismissed, commits adultery. As to this, there is no exception. The bond of marriage is perpetual; and what God hath joined, no power on earth can separate. See again Matt. xix. 9. Wi. — The knot of marriage is so sacred a tie, that the separation of the parties cannot loosen it, it being not lawful for either of the parties to marry again upon a divorce. Aug. de bon. conjug. c. vii. B.
| | 33 Again you have heard that it was said to them of old, Thou shalt not forswear thyself: but thou shalt perform thy oaths to the Lord. | | | 34 But I say to you not to swear at all, neither by heaven, for it is the throne of God: | Swear not at all. We must not imagine that here are forbidden all oaths, where there is a just and necessary cause of calling God to witness. An oath on such an occasion is an act of justice and religion. Here are forbidden unnecessary oaths in common discourse, by which the sacred name of God, which never ought to be pronounced without reverence and respect, is so frequently and scandalously profaned. Wi. — 'Tis not forbidden to swear in truth, justice and judgment; to the honour of God, or our own or neighbours' just defence; but only to swear rashly, or profanely, in common discourse, and without necessity. Ch.
| | 35 Nor by the earth, for it is his footstool: nor by Jerusalem, for it is the city of the great king: | The Anabaptists and other sectarists, following the letter, and not the spirit of the Scripture, and walking in the footsteps of their predecessors, the Waldenses, and the Pelagians, will allow of no oath to be lawful, not even before a judge. B.
| | 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. | | | 37 But let your speech be yea, yea: no, no: and that which is over and above these, is of evil. | | | 38 You have heard that it hath been said, An eye for an eye, and a tooth for a tooth. | Hence your doctors have concluded that revenge, equal to the injury, was permitted.
| | 39 But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other: | Not to resist evil; [6] i.e. not to resist or revenge thyself of him that hath done evil to thee. — Turn him the other cheek. Let him have also thy cloak. These are to be understood as admonitions to Christians, to forgive every one, and to bear patiently all manner of private injuries. But we must not from hence conclude it unlawful for any one to have recourse to the laws, when a man is injured, and cannot have justice by any other means. Wi. — What is here commanded, is a Christian patience under injuries and affronts, and to be willing even to suffer still more, rather than to indulge the desire of revenge; but what is further added does not strictly oblige according to the letter, for neither did Christ, nor S. Paul, turn the other cheek. S. John xviii. and Acts xxiii. Ch. — Hence also the Anabaptists infer, that it is not lawful to go to law even for our just rights; and Luther, that Christians ought not to resist the Turks. B.
| | 40 And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him. | | | 41 And whosoever will force thee one mile, go with him other two, | Go with him other two. [7] I know many interpreters would have it to signify no more than two in all. But the literal sense of the Latin, and also of the best Greek MSS. (as Dr. Wells takes notice in his amendments to the Prot. translation) express two more, i.e. not only as far again, but twice as far. And thus it is expounded by S. Aug. Serm. Domini in monte. t. iii. p. 193. Ed Ben. Wi. — Continue to be his guide sooner than lose patience, or be wanting in charity. A.
| | 42 Give to him that asketh of thee and from him that would borrow of thee turn not away. | | | 43 You have heard that it hath been said, Thou shalt love thy neighbor, and hate thy enemy. | . And hate thy enemy. The words of the law (Levit. xix. 18.) are only these: thou shalt love thy friend as thyself; but by a false gloss and inference, these words, and hate thy enemy, were added by the Jewish doctors. Wi.
| | 44 But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you: | I come to establish the purity of the law, which they have corrupted. A.
| | 45 That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust. | | | 46 For if you love them that love you, what reward shall you have? do not even the publicans this? | The publicans. These were the gatherers of the public taxes: a set of men, odious and infamous among the Jews, for their extortions and injustice. Ch.
| | 47 And if you salute your brethren only, what do you more? do not also the heathens this? | | | 48 Be you therefore perfect, as also your heavenly Father is perfect. | Jesus Christ here sums up his instructions by ordering us to be perfect as our heavenly Father is perfect; i.e. to imitate, as far as our exertions, assisted by divine grace, can reach, the divine perfection. Wi. — See here the great superiority of the new over the old law. But let no one hence take occasion to despise the old. Let him examine attentively, says S. Chrysostom, the different periods of time, and the persons to whom it was given; and he will admire the wisdom of the divine Legislator, and clearly perceive that it is one and the same Lord, and that each law was to the great advantage of mankind, and wisely adapted to the times of their promulgation. For, if among the first principles of rectitude, these sublime and eminent truths had been found, perhaps neither these, nor the less perfect rules of mortality would have been observed; whereas, by disposing of both in their proper time, the divine wisdom has employed both for the correction of the world. Hom. xviii. Seeing
then that we are thus blessed as to be called, and to be the children of so excellent a Father, we should endeavour, like Him, to excel in goodness, meekness, and charity; but above all in humility, which will secure to us the merit of good works, through the infinite merits of our divine Redeemer, Master, and model, Christ Jesus the Lord. A.
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