Veritas Bible Site Search

Score: 1.00Matthew 4:18
And Jesus walking by the sea of Galilee, saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishers).
drb › Matthew › Chapter 4 ›  Verse 18

Score: 1.00Matthew 10:2
And the names of the twelve apostles are these: The first, Simon who is called Peter, and Andrew his brother,
drb › Matthew › Chapter 10 ›  Verse 2

Score: 1.00Matthew 14:28
And Peter making answer, said: Lord, if it be thou, bid me come to thee upon the waters.
drb › Matthew › Chapter 14 ›  Verse 28

Score: 1.00Matthew 14:29
And he said: Come. And Peter going down out of the boat, walked upon the water to come to Jesus.
drb › Matthew › Chapter 14 ›  Verse 29

Score: 1.00Matthew 15:15
And Peter answering, said to him: Expound to us this parable.
drb › Matthew › Chapter 15 ›  Verse 15

Score: 1.00Matthew 16:16
Simon Peter answered and said: Thou art Christ, the Son of the living God.
drb › Matthew › Chapter 16 ›  Verse 16

Score: 1.00Matthew 16:18
And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.
drb › Matthew › Chapter 16 ›  Verse 18

Score: 1.00Matthew 16:22
And Peter taking him, began to rebuke him, saying: Lord, be it far from thee, this shall not be unto thee.
drb › Matthew › Chapter 16 ›  Verse 22

Score: 1.00Matthew 16:23
Who turning, said to Peter: Go behind me, Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men.
drb › Matthew › Chapter 16 ›  Verse 23

Score: 1.00Matthew 17:1
And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart:
drb › Matthew › Chapter 17 ›  Verse 1

Score: 1.00Matthew 17:4
And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias.
drb › Matthew › Chapter 17 ›  Verse 4

Score: 1.00Matthew 17:23
And when they were come to Capharnaum, they that received the didrachmas, came to Peter and said to him: Doth not your master pay the didrachmas?
drb › Matthew › Chapter 17 ›  Verse 23

Score: 1.00Matthew 18:21
Then came Peter unto him and said: Lord, how often shall my brother offend against me, and I forgive him? till seven times?
drb › Matthew › Chapter 18 ›  Verse 21

Score: 1.00Matthew 19:27
Then Peter answering, said to him: Behold we have left all things, and have followed thee: what therefore shall we have?
drb › Matthew › Chapter 19 ›  Verse 27

Score: 1.00Matthew 26:33
And Peter answering, said to him: Although all shall be scandalized in thee, I will never be scandalized.
drb › Matthew › Chapter 26 ›  Verse 33

Score: 1.00Matthew 26:35
Peter saith to him: Yea, though I should die with thee, I will not deny thee. And in like manner said all the disciples.
drb › Matthew › Chapter 26 ›  Verse 35

Score: 1.00Matthew 26:37
And taking with him Peter and the two sons of Zebedee, he began to grow sorrowful and to be sad.
drb › Matthew › Chapter 26 ›  Verse 37

Score: 1.00Matthew 26:40
And he cometh to his disciples, and findeth them asleep, and he saith to Peter: What? Could you not watch one hour with me?
drb › Matthew › Chapter 26 ›  Verse 40

Score: 1.00Matthew 26:58
And Peter followed him afar off, even to the court of the high priest. And going in, he sat with the servants, that he might see the end.
drb › Matthew › Chapter 26 ›  Verse 58

Score: 1.00Matthew 26:69
But Peter sat without in the court: and there came to him a servant maid, saying: Thou also wast with Jesus the Galilean.
drb › Matthew › Chapter 26 ›  Verse 69

Score: 1.00Matthew 26:73
And after a little while they came that stood by, and said to Peter: Surely thou also art one of them; for even thy speech doth discover thee.
drb › Matthew › Chapter 26 ›  Verse 73

Score: 1.00Matthew 26:75
And Peter remembered the word of Jesus which he had said: Before the cock crow, thou wilt deny me thrice. And going forth, he wept bitterly.
drb › Matthew › Chapter 26 ›  Verse 75

Score: 1.00Mark 3:16
And to Simon he gave the name Peter:
drb › Mark › Chapter 3 ›  Verse 16

Score: 1.00Mark 5:37
And he admitted not any man to follow him, but Peter, and James, and John the brother of James.
drb › Mark › Chapter 5 ›  Verse 37

Score: 1.00Mark 8:29
Then he saith to them: But whom do you say that I am? Peter answering said to him: Thou art the Christ.
drb › Mark › Chapter 8 ›  Verse 29

Score: 1.00Mark 8:32
And he spoke the word openly. And Peter taking him, began to rebuke him.
drb › Mark › Chapter 8 ›  Verse 32

Score: 1.00Mark 8:33
Who turning about and seeing his disciples, threatened Peter, saying: Go behind me, Satan, because thou savorest not the things that are of God, but that are of men.
drb › Mark › Chapter 8 ›  Verse 33

Score: 1.00Mark 9:1
And after six days Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and was transfigured before them.
drb › Mark › Chapter 9 ›  Verse 1

Score: 1.00Mark 9:4
And Peter answering, said to Jesus: Rabbi, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias.
drb › Mark › Chapter 9 ›  Verse 4

Score: 1.00Mark 10:28
And Peter began to say unto him: Behold, we have left all things, and have followed thee.
drb › Mark › Chapter 10 ›  Verse 28

Score: 1.00Mark 11:21
And Peter remembering, said to him: Rabbi, behold the fig tree, which thou didst curse, is withered away.
drb › Mark › Chapter 11 ›  Verse 21

Score: 1.00Mark 13:3
And as he sat on the mount of Olivet over against the temple, Peter and James and John and Andrew asked him apart:
drb › Mark › Chapter 13 ›  Verse 3

Score: 1.00Mark 14:29
But Peter saith to him: Although all shall be scandalized in thee, yet not I.
drb › Mark › Chapter 14 ›  Verse 29

Score: 1.00Mark 14:33
And he taketh Peter and James and John with him; and he began to fear and to be heavy.
drb › Mark › Chapter 14 ›  Verse 33

Score: 1.00Mark 14:37
And he cometh, and findeth them sleeping. And he saith to Peter: Simon, sleepest thou? couldst thou not watch one hour?
drb › Mark › Chapter 14 ›  Verse 37

Score: 1.00Mark 14:54
And Peter followed him from afar off, even into the court of the high priest; and he sat with the servants at the fire, and warmed himself.
drb › Mark › Chapter 14 ›  Verse 54

Score: 1.00Mark 14:66
Now when Peter was in the court below, there cometh one of the maidservants of the high priest.
drb › Mark › Chapter 14 ›  Verse 66

Score: 1.00Mark 14:67
And when she had seen Peter warming himself, looking on him she saith: Thou also wast with Jesus of Nazareth.
drb › Mark › Chapter 14 ›  Verse 67

Score: 1.00Mark 14:70
But he denied again. And after a while they that stood by said again to Peter: Surely thou art one of them; for thou art also a Galilean.
drb › Mark › Chapter 14 ›  Verse 70

Score: 1.00Mark 14:72
And immediately the cock crew again. And Peter remembered the word that Jesus had said unto him: Before the cock crow twice, thou shalt thrice deny me. And he began to weep.
drb › Mark › Chapter 14 ›  Verse 72

Score: 1.00Mark 16:7
But go, tell his disciples and Peter that he goeth before you into Galilee; there you shall see him, as he told you.
drb › Mark › Chapter 16 ›  Verse 7

Score: 1.00Luke 5:8
Which when Simon Peter saw, he fell down at Jesus' knees, saying: Depart from me, for I am a sinful man, O Lord.
drb › Luke › Chapter 5 ›  Verse 8

Score: 1.00Luke 6:14
Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,
drb › Luke › Chapter 6 ›  Verse 14

Score: 1.00Luke 8:45
And Jesus said: Who is it that touched me? And all denying, Peter and they that were with him said: Master, the multitudes throng and press thee, and dost thou say, Who touched me?
drb › Luke › Chapter 8 ›  Verse 45

Score: 1.00Luke 8:51
And when he was come to the house, he suffered not any man to go in with him, but Peter and James and John, and the father and mother of the maiden.
drb › Luke › Chapter 8 ›  Verse 51

Score: 1.00Luke 9:20
And he said to them: But whom do you say that I am? Simon Peter answering, said: The Christ of God.
drb › Luke › Chapter 9 ›  Verse 20

Score: 1.00Luke 9:28
And it came to pass about eight days after these words, that he took Peter, and James, and John, and went up into a mountain to pray.
drb › Luke › Chapter 9 ›  Verse 28

Score: 1.00Luke 9:32
But Peter and they that were with him were heavy with sleep. And waking, they saw his glory, and the two men that stood with him.
drb › Luke › Chapter 9 ›  Verse 32

Score: 1.00Luke 9:33
And it came to pass, that as they were departing from him, Peter saith to Jesus: Master, it is good for us to be here; and let us make three tabernacles, one for thee, and one for Moses, and one for Elias; not knowing what he said.
drb › Luke › Chapter 9 ›  Verse 33

Score: 1.00Luke 12:41
And Peter said to him: Lord, dost thou speak this parable to us, or likewise to all?
drb › Luke › Chapter 12 ›  Verse 41

Score: 1.00Luke 18:28
Then Peter said: Behold, we have left all things, and have followed thee.
drb › Luke › Chapter 18 ›  Verse 28

Score: 1.00Luke 22:8
And he sent Peter and John, saying: Go, and prepare for us the pasch, that we may eat.
drb › Luke › Chapter 22 ›  Verse 8

Score: 1.00Luke 22:34
And he said: I say to thee, Peter, the cock shall not crow this day, till thou thrice deniest that thou knowest me. And he said to them:
drb › Luke › Chapter 22 ›  Verse 34

Score: 1.00Luke 22:54
And apprehending him, they led him to the high priest's house. But Peter followed afar off.
drb › Luke › Chapter 22 ›  Verse 54

Score: 1.00Luke 22:55
And when they had kindled a fire in the midst of the hall, and were sitting about it, Peter was in the midst of them.
drb › Luke › Chapter 22 ›  Verse 55

Score: 1.00Luke 22:58
And after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not.
drb › Luke › Chapter 22 ›  Verse 58

Score: 1.00Luke 22:60
And Peter said: Man, I know not what thou sayest. And immediately, as he was yet speaking, the cock crew.
drb › Luke › Chapter 22 ›  Verse 60

Score: 1.00Luke 22:61
And the Lord turning looked on Peter. And Peter remembered the word of the Lord, as he had said: Before the cock crow, thou shalt deny me thrice.
drb › Luke › Chapter 22 ›  Verse 61

Score: 1.00Luke 22:62
And Peter going out, wept bitterly.
drb › Luke › Chapter 22 ›  Verse 62

Score: 1.00Luke 24:12
But Peter rising up, ran to the sepulchre, and stooping down, he saw the linen cloths laid by themselves; and went away wondering in himself at that which was come to pass.
drb › Luke › Chapter 24 ›  Verse 12

Score: 1.00John 1:40
And Andrew, the brother of Simon Peter, was one of the two who had heard of John, and followed him.
drb › John › Chapter 1 ›  Verse 40

Score: 1.00John 1:42
And he brought him to Jesus. And Jesus looking upon him, said: Thou art Simon the son of Jona: thou shalt be called Cephas, which is interpreted Peter.
drb › John › Chapter 1 ›  Verse 42

Score: 1.00John 1:44
Now Philip was of Bethsaida, the city of Andrew and Peter.
drb › John › Chapter 1 ›  Verse 44

Score: 1.00John 6:8
One of his disciples, Andrew, the brother of Simon Peter, saith to him:
drb › John › Chapter 6 ›  Verse 8

Score: 1.00John 6:69
And Simon Peter answered him: Lord, to whom shall we go? thou hast the words of eternal life.
drb › John › Chapter 6 ›  Verse 69

Score: 1.00John 13:6
He cometh therefore to Simon Peter. And Peter saith to him: Lord, dost thou wash my feet?
drb › John › Chapter 13 ›  Verse 6

Score: 1.00John 13:8
Peter saith to him: Thou shalt never wash my feet. Jesus answered him: If I wash thee not, thou shalt have no part with me.
drb › John › Chapter 13 ›  Verse 8

Score: 1.00John 13:9
Simon Peter saith to him: Lord, not only my feet, but also my hands and my head.
drb › John › Chapter 13 ›  Verse 9

Score: 1.00John 13:24
Simon Peter therefore beckoned to him, and said to him: Who is it of whom he speaketh?
drb › John › Chapter 13 ›  Verse 24

Score: 1.00John 13:36
Simon Peter saith to him: Lord, whither goest thou? Jesus answered: Whither I go, thou canst not follow me now; but thou shalt follow hereafter.
drb › John › Chapter 13 ›  Verse 36

Score: 1.00John 13:37
Peter saith to him: Why cannot I follow thee now? I will lay down my life for thee.
drb › John › Chapter 13 ›  Verse 37

Score: 1.00John 18:10
Then Simon Peter, having a sword, drew it, and struck the servant of the high priest, and cut off his right ear. And the name of the servant was Malchus.
drb › John › Chapter 18 ›  Verse 10

Score: 1.00John 18:11
Jesus therefore said to Peter: Put up thy sword into the scabbard. The chalice which my Father hath given me, shall I not drink it?
drb › John › Chapter 18 ›  Verse 11

Score: 1.00John 18:15
And Simon Peter followed Jesus, and so did another disciple. And that disciple was known to the high priest, and went in with Jesus into the court of the high priest.
drb › John › Chapter 18 ›  Verse 15

Score: 1.00John 18:16
But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out, and spoke to the portress, and brought in Peter.
drb › John › Chapter 18 ›  Verse 16

Score: 1.00John 18:17
The maid therefore that was portress, saith to Peter: Art not thou also one of this man's disciples? He saith: I am not.
drb › John › Chapter 18 ›  Verse 17

Score: 1.00John 18:18
Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter also, standing, and warming himself.
drb › John › Chapter 18 ›  Verse 18

Score: 1.00John 18:25
And Simon Peter was standing, and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it, and said: I am not.
drb › John › Chapter 18 ›  Verse 25

Score: 1.00John 18:26
One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: Did I not see thee in the garden with him?
drb › John › Chapter 18 ›  Verse 26

Score: 1.00John 18:27
Again therefore Peter denied; and immediately the cock crew.
drb › John › Chapter 18 ›  Verse 27

Score: 1.00John 20:2
She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them: They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
drb › John › Chapter 20 ›  Verse 2

Score: 1.00John 20:3
Peter therefore went out, and that other disciple, and they came to the sepulchre.
drb › John › Chapter 20 ›  Verse 3

Score: 1.00John 20:4
And they both ran together, and that other disciple did outrun Peter, and came first to the sepulchre.
drb › John › Chapter 20 ›  Verse 4

Score: 1.00John 20:6
Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying,
drb › John › Chapter 20 ›  Verse 6

Score: 1.00John 21:2
There were together Simon Peter, and Thomas, who is called Didymus, and Nathanael, who was of Cana of Galilee, and the sons of Zebedee, and two others of his disciples.
drb › John › Chapter 21 ›  Verse 2

Score: 1.00John 21:3
Simon Peter saith to them: I go a fishing. They say to him: We also come with thee. And they went forth, and entered into the ship: and that night they caught nothing.
drb › John › Chapter 21 ›  Verse 3

Score: 1.00John 21:7
That disciple therefore whom Jesus loved, said to Peter: It is the Lord. Simon Peter, when he heard that it was the Lord, girt his coat about him, (for he was naked,) and cast himself into the sea.
drb › John › Chapter 21 ›  Verse 7

Score: 1.00John 21:11
Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken.
drb › John › Chapter 21 ›  Verse 11

Score: 1.00John 21:15
When therefore they had dined, Jesus saith to Simon Peter: Simon son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.
drb › John › Chapter 21 ›  Verse 15

Score: 1.00John 21:17
He said to him the third time: Simon, son of John, lovest thou me? Peter was grieved, because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep.
drb › John › Chapter 21 ›  Verse 17

Score: 1.00John 21:20
Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper, and said: Lord, who is he that shall betray thee?
drb › John › Chapter 21 ›  Verse 20

Score: 1.00John 21:21
Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do?
drb › John › Chapter 21 ›  Verse 21

Score: 1.00Acts of the Apostles 1:13
And when they were come in, they went up into an upper room, where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus, and Simon Zelotes, and Jude the brother of James.
drb › Acts of the Apostles › Chapter 1 ›  Verse 13

Score: 1.00Acts of the Apostles 1:15
In those days Peter rising up in the midst of the brethren, said: (now the number of persons together was about an hundred and twenty:)
drb › Acts of the Apostles › Chapter 1 ›  Verse 15

Score: 1.00Acts of the Apostles 2:14
But Peter standing up with the eleven, lifted up his voice, and spoke to them: Ye men of Judea, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words.
drb › Acts of the Apostles › Chapter 2 ›  Verse 14

Score: 1.00Acts of the Apostles 2:37
Now when they had heard these things, they had compunction in their heart, and said to Peter, and to the rest of the apostles: What shall we do, men and brethren?
drb › Acts of the Apostles › Chapter 2 ›  Verse 37

Score: 1.00Acts of the Apostles 2:38
But Peter said to them: Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost.
drb › Acts of the Apostles › Chapter 2 ›  Verse 38

Score: 1.00Acts of the Apostles 3:1
Now Peter and John went up into the temple at the ninth hour of prayer.
drb › Acts of the Apostles › Chapter 3 ›  Verse 1

Score: 1.00Acts of the Apostles 3:3
He, when he had seen Peter and John about to go into the temple, asked to receive an alms.
drb › Acts of the Apostles › Chapter 3 ›  Verse 3

Score: 1.00Acts of the Apostles 3:4
But Peter with John fastening his eyes upon him, said: Look upon us.
drb › Acts of the Apostles › Chapter 3 ›  Verse 4

Score: 1.00Acts of the Apostles 3:6
But Peter said: Silver and gold I have none; but what I have, I give thee: In the name of Jesus Christ of Nazareth, arise, and walk.
drb › Acts of the Apostles › Chapter 3 ›  Verse 6

Score: 1.00Acts of the Apostles 3:11
And as he held Peter and John, all the people ran to them to the porch which is called Solomon's, greatly wondering.
drb › Acts of the Apostles › Chapter 3 ›  Verse 11

Score: 1.00Acts of the Apostles 3:12
But Peter seeing, made answer to the people: Ye men of Israel, why wonder you at this? or why look you upon us, as if by our strength or power we had made this man to walk?
drb › Acts of the Apostles › Chapter 3 ›  Verse 12

Score: 1.00Acts of the Apostles 4:8
Then Peter, filled with the Holy Ghost, said to them: Ye princes of the people, and ancients, hear:
drb › Acts of the Apostles › Chapter 4 ›  Verse 8

Score: 1.00Acts of the Apostles 4:13
Now seeing the constancy of Peter and of John, understanding that they were illiterate and ignorant men, they wondered; and they knew them that they had been with Jesus.
drb › Acts of the Apostles › Chapter 4 ›  Verse 13

Score: 1.00Acts of the Apostles 4:19
But Peter and John answering, said to them: If it be just in the sight of God, to hear you rather than God, judge ye.
drb › Acts of the Apostles › Chapter 4 ›  Verse 19

Score: 1.00Acts of the Apostles 5:3
But Peter said: Ananias, why hath Satan tempted thy heart, that thou shouldst lie to the Holy Ghost, and by fraud keep part of the price of the land?
drb › Acts of the Apostles › Chapter 5 ›  Verse 3

Score: 1.00Acts of the Apostles 5:8
And Peter said to her: Tell me, woman, whether you sold the land for so much? And she said: Yea, for so much.
drb › Acts of the Apostles › Chapter 5 ›  Verse 8

Score: 1.00Acts of the Apostles 5:9
And Peter said unto her: Why have you agreed together to tempt the Spirit of the Lord? Behold the feet of them who have buried thy husband are at the door, and they shall carry thee out.
drb › Acts of the Apostles › Chapter 5 ›  Verse 9

Score: 1.00Acts of the Apostles 5:15
Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that when Peter came, his shadow at the least, might overshadow any of them, and they might be delivered from their infirmities.
drb › Acts of the Apostles › Chapter 5 ›  Verse 15

Score: 1.00Acts of the Apostles 5:29
But Peter and the apostles answering, said: We ought to obey God, rather than men.
drb › Acts of the Apostles › Chapter 5 ›  Verse 29

Score: 1.00Acts of the Apostles 8:14
Now when the apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John.
drb › Acts of the Apostles › Chapter 8 ›  Verse 14

Score: 1.00Acts of the Apostles 8:19
Saying: Give me also this power, that on whomsoever I shall lay my hands, he may receive the Holy Ghost. But Peter said to him:
drb › Acts of the Apostles › Chapter 8 ›  Verse 19

Score: 1.00Acts of the Apostles 9:32
And it came to pass that Peter, as he passed through, visiting all, came to the saints who dwelt at Lydda.
drb › Acts of the Apostles › Chapter 9 ›  Verse 32

Score: 1.00Acts of the Apostles 9:34
And Peter said to him: Eneas, the Lord Jesus Christ healeth thee: arise, and make thy bed. And immediately he arose.
drb › Acts of the Apostles › Chapter 9 ›  Verse 34

Score: 1.00Acts of the Apostles 9:38
And forasmuch as Lydda was nigh to Joppe, the disciples hearing that Peter was there, sent unto him two men, desiring him that he would not be slack to come unto them.
drb › Acts of the Apostles › Chapter 9 ›  Verse 38

Score: 1.00Acts of the Apostles 9:39
And Peter rising up, went with them. And when he was come, they brought him into the upper chamber. And all the widows stood about him weeping, and shewing him the coats and garments which Dorcas made them.
drb › Acts of the Apostles › Chapter 9 ›  Verse 39

Score: 1.00Acts of the Apostles 9:40
And they all being put forth, Peter kneeling down prayed, and turning to the body, he said: Tabitha, arise. And she opened her eyes; and seeing Peter, she sat up.
drb › Acts of the Apostles › Chapter 9 ›  Verse 40

Score: 1.00Acts of the Apostles 10:5
And now send men to Joppe, and call hither one Simon, who is surnamed Peter:
drb › Acts of the Apostles › Chapter 10 ›  Verse 5

Score: 1.00Acts of the Apostles 10:9
And on the next day, whilst they were going on their journey, and drawing nigh to the city, Peter went up to the higher parts of the house to pray, about the sixth hour.
drb › Acts of the Apostles › Chapter 10 ›  Verse 9

Score: 1.00Acts of the Apostles 10:13
And there came a voice to him: Arise, Peter; kill and eat.
drb › Acts of the Apostles › Chapter 10 ›  Verse 13

Score: 1.00Acts of the Apostles 10:14
But Peter said: Far be it from me; for I never did eat any thing that is common and unclean.
drb › Acts of the Apostles › Chapter 10 ›  Verse 14

Score: 1.00Acts of the Apostles 10:17
Now, whilst Peter was doubting within himself, what the vision that he had seen should mean, behold the men who were sent from Cornelius, inquiring for Simon's house, stood at the gate.
drb › Acts of the Apostles › Chapter 10 ›  Verse 17

Score: 1.00Acts of the Apostles 10:18
And when they had called, they asked, if Simon, who is surnamed Peter, were lodged there.
drb › Acts of the Apostles › Chapter 10 ›  Verse 18

Score: 1.00Acts of the Apostles 10:19
And as Peter was thinking of the vision, the Spirit said to him: Behold three men seek thee.
drb › Acts of the Apostles › Chapter 10 ›  Verse 19

Score: 1.00Acts of the Apostles 10:21
Then Peter, going down to the men, said: Behold, I am he whom you seek; what is the cause for which you are come?
drb › Acts of the Apostles › Chapter 10 ›  Verse 21

Score: 1.00Acts of the Apostles 10:25
And it came to pass, that when Peter was come in, Cornelius came to meet him, Cornelius came to meet him, and falling at his feet adored.
drb › Acts of the Apostles › Chapter 10 ›  Verse 25

Score: 1.00Acts of the Apostles 10:26
But Peter lifted him up, saying: Arise, I myself also am a man.
drb › Acts of the Apostles › Chapter 10 ›  Verse 26

Score: 1.00Acts of the Apostles 10:32
Send therefore to Joppe, and call hither Simon, who is surnamed Peter: he lodgeth in the house of Simon a tanner, by the sea side.
drb › Acts of the Apostles › Chapter 10 ›  Verse 32

Score: 1.00Acts of the Apostles 10:34
And Peter opening his mouth, said: In very deed I perceive, that God is not a respecter of persons.
drb › Acts of the Apostles › Chapter 10 ›  Verse 34

Score: 1.00Acts of the Apostles 10:44
While Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word.
drb › Acts of the Apostles › Chapter 10 ›  Verse 44

Score: 1.00Acts of the Apostles 10:45
And the faithful of the circumcision, who came with Peter, were astonished, for that the grace of the Holy Ghost was poured out upon the Gentiles also.
drb › Acts of the Apostles › Chapter 10 ›  Verse 45

Score: 1.00Acts of the Apostles 10:47
Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we?
drb › Acts of the Apostles › Chapter 10 ›  Verse 47

Score: 1.00Acts of the Apostles 11:2
And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
drb › Acts of the Apostles › Chapter 11 ›  Verse 2

Score: 1.00Acts of the Apostles 11:4
But Peter began and declared to them the matter in order, saying:
drb › Acts of the Apostles › Chapter 11 ›  Verse 4

Score: 1.00Acts of the Apostles 11:7
And I heard also a voice saying to me: Arise, Peter; kill and eat.
drb › Acts of the Apostles › Chapter 11 ›  Verse 7

Score: 1.00Acts of the Apostles 11:13
And he told us how he had seen an angel in his house, standing, and saying to him: Send to Joppe, and call hither Simon, who is surnamed Peter,
drb › Acts of the Apostles › Chapter 11 ›  Verse 13

Score: 1.00Acts of the Apostles 12:3
And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes.
drb › Acts of the Apostles › Chapter 12 ›  Verse 3

Score: 1.00Acts of the Apostles 12:5
Peter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him.
drb › Acts of the Apostles › Chapter 12 ›  Verse 5

Score: 1.00Acts of the Apostles 12:6
And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
drb › Acts of the Apostles › Chapter 12 ›  Verse 6

Score: 1.00Acts of the Apostles 12:7
And behold an angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying: Arise quickly. And the chains fell off from his hands.
drb › Acts of the Apostles › Chapter 12 ›  Verse 7

Score: 1.00Acts of the Apostles 12:11
And Peter coming to himself, said: Now I know in very deed, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
drb › Acts of the Apostles › Chapter 12 ›  Verse 11

Score: 1.00Acts of the Apostles 12:14
And as soon as she knew Peter's voice, she opened not the gate for joy, but running in she told that Peter stood before the gate.
drb › Acts of the Apostles › Chapter 12 ›  Verse 14

Score: 1.00Acts of the Apostles 12:16
But Peter continued knocking. And when they had opened, they saw him, and were astonished.
drb › Acts of the Apostles › Chapter 12 ›  Verse 16

Score: 1.00Acts of the Apostles 12:18
Now when day was come, there was no small stir among the soldiers, what was become of Peter.
drb › Acts of the Apostles › Chapter 12 ›  Verse 18

Score: 1.00Acts of the Apostles 15:7
And when there had been much disputing, Peter, rising up, said to them: Men, brethren, you know, that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the gospel, and believe.
drb › Acts of the Apostles › Chapter 15 ›  Verse 7

Score: 1.00Galatians 1:18
Then, after three years, I went to Jerusalem, to see Peter, and I tarried with him fifteen days.
drb › Galatians › Chapter 1 ›  Verse 18

Score: 1.00Galatians 2:7
But contrariwise, when they had seen that to me was committed the gospel of the uncircumcision, as to Peter was that of the circumcision.
drb › Galatians › Chapter 2 ›  Verse 7

Score: 1.00Galatians 2:8
(For he who wrought in Peter to the apostleship of the circumcision, wrought in me also among the Gentiles.)
drb › Galatians › Chapter 2 ›  Verse 8

Score: 1.001 Peter 1:1
Peter, an apostle of Jesus Christ, to the strangers dispersed through Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect,
drb › 1 Peter › Chapter 1 ›  Verse 1

Score: 1.002 Peter 1:1
Simon Peter, servant and apostle of Jesus Christ, to them that have obtained equal faith with us in the justice of our God and Saviour Jesus Christ.
drb › 2 Peter › Chapter 1 ›  Verse 1

Score: 1.00Commentary for Acts of the Apostles 4:13
The constancy of Peter and John, surprised the council very much. They admired their knowledge of the Scriptures, seeing them men without learning or letters,[2] and (as they are called idiots ) they could not find how to contradict the fact, the man that was healed, being there present. Wi. — Here, with the Jewish people, you may admire the constancy, wisdom, and learning of the apostles, after the coming of the Holy Ghost, who, before that event, were simple, unlettered, and timorous men. See v. 19; and again, C. v. 29.
drb › Acts of the Apostles › 4 ›  Verse 13

Score: 1.00Commentary for Acts of the Apostles 3:6
But what I have, I give thee. Though S. Luke told us, (c. ii. 43.) that the apostles did many miracles and prodigies, yet this is the first specified. In the name of Jesus of Nazareth, (known by that name, though of Bethlehem) arise, and walk. In the name of Jesus, lately nailed to a cross. Wi. — This is not the shadow of a great name, magni nominis umbra, but the truth of what it signifies, a Saviour. Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine. When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief. Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus? How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man's feet, and enlightened the minds of many spiritually blind? Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk? This name is food too. Are you not refreshed, as often as you recall it to your mind? What is as powerful in consoling the mind? What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections? All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt. If you write, I relish it not, unless I read the name of Jesus. If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus. Jesus is honey in the mouth, music to the ear, but ecstasy to the heart. This is also my medicine. Are you sad? let Jesus enter your heart, and thence ascend upon your tongue. And behold, at the rising of this star, every cloud will retire, and serenity return. Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, &c. S. Bernard, Serm. xv. super Cant. propè medium.
drb › Acts of the Apostles › 3 ›  Verse 6

Score: 1.00Commentary for Acts of the Apostles 3:4
Look upon us. S. Peter said this to raise his attention and expectation, but the poor man thought of nothing but an alms. Wi.
drb › Acts of the Apostles › 3 ›  Verse 4

Score: 1.00Commentary for Acts of the Apostles 3:21
Whom heaven indeed must receive, as also in the Prot. translation not contain: nor can any argument be drawn from hence, that Christ's body cannot be truly at the same time in the holy Sacrament, especially after a different manner. The true sense of these words is, that heaven is the place of Christ's abode, till the day of judgment, and that it was in vain for them to think that he would come to take possession of any temporal kingdom. Wi. — The restitution of all things. Jesus remains in heaven, till his second coming to judge the living and the dead. That is the great day, when every thing shall be finally settled, and restored to its proper order. He shall avenge the injuries done to God; restore peace to the afflicted just men of the earth, and justice to their persecutors. He shall exalt his Church, and himself receive the homage of adoration, from every tribe of men. Calmet. — See 2 Peter iii. 13. which text, together with what we read in this place, joins inseparably the last coming of Jesus Christ, with the universal re-establishment promised in both these passages, and completely excludes the Millennium, which some erroneously expect to take place between the accomplishment of the first and second of these events. See Bossuet's reflexions on the 20th ch. of the Apocalypse, where the errors of many Protestant writers, especially of Dodwell, are refuted. To shew that the error of the Millennium cannot be assigned as a general cause which impelled the primitive Christians to martyrdom, it will suffice to produce this decisive passage of S. Justin, who after Papias, was the first supporter of that system: speaking to Tryphon concerning this temporal kingdom, which Christ was to enjoy here below, in the re-established Jerusalem with the saints risen from the dead, for a thousand years, he says: "I have already confessed that many others, with myself, were of this opinion; . . . but there are many others, and persons of sound faith, and exemplary conduct, who reject this opinion." In dialog. cum Tryph. n. 84. — Clement of Alexandria, S. Cyprian, and Origen, lay down principles diametrically opposite to this system. It has also been expressly combated by Caius, and S. Denis of Alexandria, one of the greatest luminaries of the third century, as we learn from Eusebius, and S. Jerom.
drb › Acts of the Apostles › 3 ›  Verse 21

Score: 1.00Commentary for Acts of the Apostles 3:13
Who does not admire, in this second discourse of S. Peter, as well as in his first, the prudence and discretion, with which he blames the Jews? He reproaches them, but with such mildness, as not to offend them, and dispenses to them truths in proportion to their capacity to bear them; after the example of his master and Saviour, he sweetens the bitterness of the truth, by furnishing them with an excuse. They sinned through ignorance. Calmet.
drb › Acts of the Apostles › 3 ›  Verse 13

Score: 1.00Commentary for Acts of the Apostles 3:11
As he held Peter and John. That is, kept close by them, and with them, out of joy and gratitude. Wi.
drb › Acts of the Apostles › 3 ›  Verse 11

Score: 1.00Commentary for Acts of the Apostles 3:12
Peter seeing, made answer to the people. This is the second sermon, that is related, which, as S. Chrys. observes, was spoken publicly in the temple. — Why look you upon us? S. Peter, at the beginning takes care to give the glory to God. Wi.
drb › Acts of the Apostles › 3 ›  Verse 12

Score: 1.00Commentary for Acts of the Apostles 2:40
And with a great many other words did he testify and exhort them. S. Luke only gives an abridgment of those exhortations, which S. Peter, and the apostles frequently gave to all the people. S. Peter, as S. Chrys. observes, and as we see in these Acts, was the mouth of all the rest. And on this first day of Pentecost, about three thousand were converted. Wi.
drb › Acts of the Apostles › 2 ›  Verse 40

Score: 1.00Commentary for Acts of the Apostles 2:39
The promise is to you. The good tidings of salvation were first announced to the Jew, then to the Gentile; first to the domestics, then to the strangers, who are far off. It is rather singular, that S. Peter, after here so clearly shewing that the Gentiles are called to the faith, should afterwards have made such objections to go to baptize Cornelius, because he was a Gentile. This can only be reconciled, by supposing, he did not know distinctly the time nor the manner of their vocation. Calmet.
drb › Acts of the Apostles › 2 ›  Verse 39

Score: 1.00Commentary for Acts of the Apostles 2:33
He hath poured forth this, which we see, and hear, by the effects, by the noise, as it were of thunder, by our speaking languages, &c. Wi. — It does not appear that the holy Spirit was visible to the multitude, whom S. Peter addressed. But they perceived sensible marks of his presence, in the great noise, which had called them together, and the divers tongues spoken by illiterate men, who had never studied. A.
drb › Acts of the Apostles › 2 ›  Verse 33

Score: 1.00Commentary for Acts of the Apostles 2:31
Foreseeing he (David) spoke of the resurrection of Christ. S. Peter shews them that the prophetical words of the Psalm, agree not to David in person, he being dead, and his body having remained in the grave, without rising from the dead. Wi.
drb › Acts of the Apostles › 2 ›  Verse 31

Score: 1.00Commentary for Acts of the Apostles 2:14
But Peter standing up, &c. A wonderful change which the Holy Ghost, at his coming, in a moment wrought in the apostles, as we see in the person of S. Peter, who before, when questioned by a silly girl, denied his master, now he values not all the Sanhedrim of the Scribes, Pharisees, and magistrates; he boldly and publicly charges them with the murder of Jesus, their Lord, and their Christ. v. 36. Wi. — As the prince of the apostolic college, and head of the Church, under Jesus Christ, hence Peter speaks in the name of the other apostles also, gives an account of the miracle, and promulgates the evangelical law. M. — Newly replenished with all knowledge and fortitude, and full of the holy Spirit, he here maketh his first sermon. B.
drb › Acts of the Apostles › 2 ›  Verse 14

Score: 1.00Commentary for Acts of the Apostles 1:20
His bishoprick. The words were prophetically spoken in the Psalms, of the traitor Judas. Wi. — Let their habitation. In some MS. copies, in both Greek and Syriac, we read his. In the Psalms, the text was written against the Jews, the persecutors of Christ in general; but in this place, Peter applies it to Judas in particular. Estius in dif. loca.
drb › Acts of the Apostles › 1 ›  Verse 20

Score: 1.00Commentary for Acts of the Apostles 1:15
Peter, rising up, &c. Peter, says S. Chrys.[2] on this place, who was prince, or chief of the apostolical college, who had authority over them all, who by his place and dignity, might, without them, have chosen, and appointed a new apostle to succeed Judas, (Christ having said to him, confirm thy brethren, ) &c. yet he consults them. Wi. — Here Peter acts and ordains in virtue of his supremacy, and the other apostles agree to his appointment.
drb › Acts of the Apostles › 1 ›  Verse 15

Score: 1.00Commentary for John 21:8
The evangelist praises Peter, and excuses the other apostles: all come to Christ; the former leaving his boat, his companions, his nets and prey, arrives more expeditiously; the latter with the impediments of the boat and nets, &c. &c. arrive also, but not so readily; a just figure this of religious, who leave all to go directly to God, and of those who remain in the world, and have to navigate a treacherous element with imminent danger of shipwreck. Maldonatus. — The poet Sedulius writes thus on the nets:

Pendula fluctivagam traxerunt retia prædam,

Per typicam noscenda viam; nam retia dignis

Lucida sunt præcepta Dei, quibus omnis in illa

Dextra parte manens concluditur, ac simul ulnis

Fertur apostolicis Domini ad vestigia Christi.

drb › John › 21 ›  Verse 8

Score: 1.00Commentary for John 21:7
It is the Lord. S. Chrysostom says, we may here see the different characters of the two apostles, Peter and John; the former is more ardent, the latter more sublime; the first more vehement, the last more penetrating; for these reasons, John was the first to know Christ, Peter the first to hasten to him. Hom. lxxxvi.
drb › John › 21 ›  Verse 7

Score: 1.00Commentary for John 21:3
How comes it that Peter, after his conversion, should return to his fishing, when Jesus Christ had said, that he that sets his hand to the plough, and looks back, is not worthy of the kingdom of heaven? The employments they applied to before their conversion, without being guilty of sin, these they might, without fault, exercise, after their conversion: therefore Peter returned to his fishing; but S. Matthew never returned to his custom-house, because when once converted, we never can be allowed to give ourselves to these employments, which of themselves lead to sin. And there are many pursuits which can scarcely, or not at all, be followed without sin. S. Greg. hom. xxiv. in Evan.
drb › John › 21 ›  Verse 3

Score: 1.00Commentary for John 21:21
Lord, what shall this man do? S. Chrysostom thinks, it was the love and friendship, that S. Peter had for S. John, that moved him to ask this question. Wi.
drb › John › 21 ›  Verse 21

Score: 1.00Commentary for John 21:22
Jesus saith: so I will have him remain, [3] &c. That is, in case I will have him remain; or, as it is in the Greek, if I will have him remain, what is that to thee? It is thy duty, and thy concern, to follow me. Wi. — When Christ told S. Peter to follow him, he meant, that he should go like himself to the death of the cross; but when he says of S. John, So I will have him to remain till I come, he insinuates that his beloved disciple should not undergo a violent death; but remain in the world, till he should visit him by death, and conduct him to glory. It may likewise be understood of the Revelations, in which our Saviour manifested himself in his glory to this his beloved disciple. In the Greek, it is, if I will have him to remain; and this is the true reading, according to Estius, and Jansenius, bp. of Ghent, authorized by many Latin copies. Others refer these words of Christ to his coming to destroy Jerusalem: an epoch which S. John survived.
drb › John › 21 ›  Verse 22

Score: 1.00Commentary for John 21:16-17
The lambs and the sheep of our Saviour here mean the faithful, who compose his Church, without any distinction of Jew or Gentile. S. Peter, by these words, is appointed to take charge of the whole flock, as being the chief and prince of the apostles. He is, in some manner, the pastor, not of the sheep only, but of the pastors themselves. They have each their own flock to look after; but to him is committed the care of all; he alone is the pastor of all. Calmet. — Feed my sheep. Our Lord had promised the spiritual supremacy to S. Peter; (S. Matt. xvi. 19.) and here he fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his whole Church. Ch.
drb › John › 21 ›  Verse 16 through 17

Score: 1.00Commentary for John 21:18
Thou shalt stretch forth thy hands . . . signifying by what death he should glorify God; that is, that a cross should be the instrument of his death and martyrdom. — Whither thou wouldst not: which is no more than to say, that a violent death is against the natural inclination of any man, even though he be ever so willing, and disposed to undergo it. Wi. — By this is meant the martyrdom of S. Peter, which took place thirty-four years after this. He was first cast into prison, and then led out to punishment as Christ had foretold him. He stretched out his arms to be chained, and again he stretched them out, when he was crucified; for he died on the cross, as the ancients assure us. Calmet.
drb › John › 21 ›  Verse 18

Score: 1.00Commentary for John 21:15
Simon, son of John, lovest thou me more than these? That is, more than any one of these love me. Christ puts this question thrice to S. Peter, that this triple protestation of love, says S. Aug. might correspond to his triple denial. S. Peter did not answer that he loved him more than the rest did, which he could not know, but modestly said: yea, Lord, thou knowest I love thee: and the third time, thou knowest all things, and the hearts of all men, thou knowest how much I love thee. At each protestation, Jesus answered, feed my lambs; and the third time, feed my sheep. To feed, in the style of the Scriptures, is to guide, rule, and govern. S. Ambrose and some others take notice, as if by the lambs, might be understood the people, and by the sheep, those placed over them, as bishops, priests, &c. but others make no such difference in this place, betwixt lambs and sheep, only as comprehending all the members of Christ's Church, of what condition soever, even the rest of the apostles. For here it was that Christ gave to S. Peter that power which he had promised him, (Matt. xvi. 18.) that is, He now made S. Peter head[1] of his whole Church, as he had insinuated at the first meeting, when S. Andrew brought him to our Saviour, when he changed his name from Simon to Peter: again, when he chose him, and made him the first of his twelve apostles; but particularly, when he said, thou art Peter, (a rock) and upon this rock will I build my Church, &c. Upon this account the Catholic Church, from the very first ages, hath always reverenced, and acknowledged the supreme power of the successors of S. Peter, in spirituals, over all Christian Churches. This appears also by the writings of Tertullian, of S. Irenæus, of S. Cyprian, of the greatest doctors and bishops, both of the west and east, of S. Jerom, S. Augustin, of S. Chrysostom, in several places, of the first general Councils, particularly of the great Council of Chalcedon, &c. Wi. — Simon (son) of John. The father's name is here added, to discriminate him from Simon Thaddeus, that every one might know that the chief care of the universal Church was not given to any other apostle but Peter. This Simon of John is the same as Simon Bar-jona. See Matt. xvi. 17. Menochius. — S. Peter had three times renounced his master; and Jesus, to give him an opportunity of repairing his fault by a triple confession, three several times demanded of him, if he loved him more than these? That, as S. Augustin remarks, he who had thrice denied through fear might thrice confess through love. Calmet.
drb › John › 21 ›  Verse 15

Score: 1.00Commentary for John 21:14
This is now the third time that Jesus was manifested to his disciples. He had appeared to them more than thrice, even the very day of his resurrection. Matt. xxviii. 16. Here it is called the third time either because it was the third different day; or because it was the third time that he had then appeared to a considerable number together. After this, he appeared to them frequently, and conversed with them for forty days, till his ascension. See Acts, i. 3. 1 Cor. xv. 5. Wi. — This must be understood of the third day, or of the third time, that our Saviour appeared to his apostles assembled: the first day, being the day of his resurrection; the second, eight days after, when S. Thomas saw, and believed; and on this day of their fishing. S. Aug. tract. 122. in Joan. — The evangelists relate ten different manifestations of our Saviour, after his resurrection. First, he was seen by the women at the sepulchre; 2dly, he was again seen by the same holy women, returning from the sepulchre; 3dly, by S. Peter; 4thly, by the two going to Emmaus; 5thly, by many at Jerusalem, when Thomas was not with them; 6thly, at the time when S. Thomas saw him; 7thly, at the sea of Tiberias; 8thly, by the eleven, on a mountain of Galilee, according to S. Matthew; 9thly, according to S. Mark, by the disciples, at their refreshment, because he was going to sup with them no more; and 10thly, on the day of his ascension, raised from the earth into heaven. S. Aug. de Concord. Ev. lib. iii. c. 25.
drb › John › 21 ›  Verse 14

Score: 1.00Commentary for John 21:11
Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three; a figure of the great number to be converted by the labours of the apostles. Wi.
drb › John › 21 ›  Verse 11

Score: 1.00Commentary for John 20:21
As the Father hath sent me. The word mission, when applied to our Saviour Christ, sometimes signifies his eternal procession from the Father, and sometimes his mission, as he was sent into the world to become man, and the Redeemer of mankind: the first mission agrees with him, as the eternal Son of God; the second, as man, or as both God and man. The mission which Christ here gives his apostles, is like this latter mission, with this great difference, that graces and divine gifts were bestowed on Christ, even as man, without measure: and the apostles had a much lesser share in both these missions. See S. Aug. l. iv. de Trin. c. xix. xx. tom. 4. p. 829. and seq. Wi. — Jesus Christ here shews his commission, and so giveth power to his apostles to forgive sins, as when he gave them commission to preach and baptize throughout the world, he made mention of his own power. Hence, whosoever denies the apostles, and their successors, the right of preaching, baptizing, and remitting sins, must consequently deny that Christ, as man, had the power to do the same. S. Cyprian, in the 3d cent. ep. lxxiii. says: "for the Lord, in the first place, gave to S. Peter, on whom he built his Church, super quem ædificavit Ecclesiam, the power that what he loosed on earth, should be loosed also in heaven. And after his resurrection, he speaks also to his apostles, saying, as the Father sent me, &c. whose sins you shall forgive," &c. Why, on this occasion, passing over the other apostles, does Jesus Christ address Peter alone? Because he was the mouth, and chief of the apostles. S. Chrys. de Sacerd. l. ii. c. 1.
drb › John › 20 ›  Verse 21

Score: 1.00Commentary for John 18:15
Peter followed Jesus, but at a distance, for he was afraid. And so did another disciple. S. Jerom, and S. Chrys. and after him, Theophyl. with some others, believe that this other disciple was S. John himself. Calmet.
drb › John › 18 ›  Verse 15

Score: 1.00Commentary for John 18:17
S. John gives here Peter's first denial, which is reunited to the other two by all the preceding evangelists. This is one of the circumstances, which the others may have neglected, to unite three similar facts, and relating to the same object. V. — S. Peter, the prince and head of the Church, was permitted to fall, to teach him to treat with more mildness and condescension those, whom he would afterwards have to raise out of the same miserable state of sin. One weak and frail man is placed over another, that seeing him unhappily fallen, he may give him his kind and helping hand, to free him from that unhappy state, in which he knows himself to have been. S. Chrys. — Of all which our divine Saviour suffered in the court of Caiphas, nothing so much affected him as the dangerous fall of Peter, the chief of all his apostles, who had received the most signal favours from him. He had boasted that very night, that although all the rest of the disciples should abandon their master, he would never forsake him. Yet, see the weakness and inconstancy of human nature; at the voice of a poor maid, he forthwith denies his master; repeats his denial a second, and a third time, and even swears with an imprecation, that he never knew the man. O what is man, when he confides too much in himself! Let us look to ourselves, and see, that we never fall into the same unfortunate state. But if we have the misfortune to imitate this apostle in his fall, let us likewise imitate him in his speedy repentance: for immediately after his fall, going out, he wept bitterly; a practice which, it is said, he ever after retained, as often as he heard the cock crow. Butler's Lives of the Saints.
drb › John › 18 ›  Verse 17

Score: 1.00Commentary for John 16:6
Sorrow hath filled your heart: and this sorrow hindereth you from asking, what you should earnestly desire to know. Wi. — Peter had put the question above, c. xiii. 36. and Thomas, c. xiv. 5. But Jesus Christ means, that they did not persevere in their questions, so as to obtain satisfactory information, where, when, and for what end he was going, and how soon he was to return to them, or if to return at all. For it is customary with friends, to put the most minute questions on all these heads to friends, when they are about to be separated from each other. Menochius.
drb › John › 16 ›  Verse 6

Score: 1.00Commentary for John 16:5
None of you asketh me, whither goest thou? S. Peter had put this question, c. xiii. 36. and Thomas, c xiv. 5. The meaning, then, of Christ's words here, seems to be, that having told you, I am going to leave you, and also going to him that sent me, you do not ask, says S. Cyril, to be fully and thoroughly informed about it. Wi. — You suffer yourselves to be entirely overcome with grief; and none of you inquire of me, whither I am going. You look on my departure as an eternal separation between us, and take leave of me, as if we were never to meet again. But be persuaded; my absence will only be for a short continuance; and this absence will be honourable and glorious for me, and extremely advantageous for you. If you were fully persuaded of this, you would inquire, how long I should be absent, and whither I was going; as one friend in the act of parting, is always accustomed to ask another. But you only torture your minds with the pain and grief you will have to suffer at my loss. Menoc. Tirin. &c.
drb › John › 16 ›  Verse 5

Score: 1.00Commentary for John 14:1
After having answered the questions of S. Peter, Jesus again addresses himself to his disciples, and bids them not to be afflicted or troubled, at what he says to them. Many Greeks and Latins begin this chap. thus: Jesus said to his disciples, let not your hearts be troubled. S. Chrys. — Euthym. Leont. Theophyl. Theodor. &c. agree, that our Saviour wished to encourage his apostles, who were so much troubled, because he had said, that Peter should deny him. They thought within themselves, if Peter, who is the strongest, and most resolute amongst us, shall so far forget himself, as to deny his master, what will become of us? Jesus seeing their anxiety, tells them not to be troubled; but to believe in him, and in his words, for he had said, that he would not lose any, whom his Father had given him; (John c. vi, v. 39.) and that whosoever should believe in him, should have life everlasting. c. iii, v. 15. — Let not your heart be troubled. Christ here begins those incomparable discourses to his apostles, which are set down in the four next chapters. His sufferings and death now approaching, he forewarns them not to be troubled. You believe in God, and put your trust in him; believe also, and trust in me, no less than in him. Wi.
drb › John › 14 ›  Verse 1

Score: 1.00Commentary for John 13:8
If I wash thee not, thou shalt have no part with me. At this, Peter, as one thunderstruck, replied: Lord, not my feet only, but my head; whatever my Lord pleaseth. Wi.
drb › John › 13 ›  Verse 8

Score: 1.00Commentary for John 13:38
The love which S. Peter bore our Saviour was exceedingly tender, but it was not yet sufficiently strong. S. Bern. Serm. iv. in Cant. — Jesus therefore asks him, Wilt thou lay down thy life for me? Do you think yourselves sufficiently strong to perform this heroic act for love of me? so far are you from exposing your life for me, that you will shortly deny me. Menochius.
drb › John › 13 ›  Verse 38

Score: 1.00Commentary for John 13:25
When Christ had said, one of you is to betray me, S. Peter whispered with S. John, by turning to him behind Jesus's back, and desired him to ask, who this was: now when John had leaned down upon the breast of Jesus, or as the Greek hath it, falling down on the breast of Jesus, as a person may do in a great concern, or fit of grief, he said, Lord, who is it? This posture seems to have been only for that moment of whispering, and to have been different from the posture of eating at table. Wi.
drb › John › 13 ›  Verse 25

Score: 1.00Commentary for John 13:23
One of his disciples. S. John himself was lying at table in (or towards) the bosom of Jesus. [1] These words seem to express the manner that the Jews were placed at table. They had couches about a table, to lean or lie upon; and three for example upon each couch. The master, or head of the company, was placed in the midst; so that we may suppose, that Christ was placed on one of these couches in the midst, S. Peter on one side of him, and S. John on the other; and that S. John, in that resting and leaning posture, had his head all the time turned, and inclined towards Christ's bosom: yet it can scarce be imagined, that his head laid continually upon our Saviour's breast or bosom; for this posture would have been very uneasy to Jesus, or to any one. S. John then leaned all supper time towards Jesus's bosom or breast, but not upon it. Wi. — Whilst all were fearing for themselves, and Peter, the very head of the apostles, was trembling, S. John rests; reposing on the bosom of Jesus. S. Chrys. hom. lxxi. in Joan.
drb › John › 13 ›  Verse 23

Score: 1.00Commentary for John 13:14
You also ought to wash one another's feet. Not that he made this a standing precept according to the letter; but designed it as a lesson of humility. We find this custom literally observed in several churches, as it is now down every year by diverse prelates, and by Christian kings and princes. Wi. — He gives us an example of a more elevated act of virtue, that we may at least learn to practise the lower degrees of it. For he indeed was their Lord, but when we perform this office, we can but do it to our fellow-servants. S. Chrys. hom. lxx. in Joan. — This it is, blessed Peter, which you were ignorant of, but which he promises to explain afterwards. S. Aug. tract. 58. in Joan.
drb › John › 13 ›  Verse 14

Score: 1.00Commentary for John 11:1
At the end of the preceding chapter, we are told that Jesus went into the place where John was first baptizing. This place, as may be gather from S. John, (c. i. v. 28. and 44.) was Bethania; but not the Bethania where the sisters of Lazarus resided. The Bethania where Christ was at this time was beyond the Jordan, and was likewise called Bethabara; whereas the Bethania where Lazarus lay sick, was two miles to the south of Jerusalem, and formed a part of the suburbs of that city. It is called the town of Martha and Mary, because they lived there; in the same manner as Bethsaida is called the city of Peter and Andrew. Calmet.
drb › John › 11 ›  Verse 1

Score: 1.00Commentary for Matthew 7:16
As the true Church is known by the four marks of its being one, holy, catholic, and apostolical, so heretics and false teachers are known by certain vices, and the pernicious effects of their novelties in religion. As the true Church is one, by its members submitting with humility to the authority established by Christ, ( he that will not hear the Church, let him be unto thee as the heathen and the publican. Mat. xviii. 17.) so are false teachers known by their separation from the ancient Church, and their divisions among themselves, the necessary consequences of rebelling against the authority established by Christ, and alone capable of determining controversies. The same pride and other secret vices which make them despise government, (2 Peter ii. 10.) make them also not afraid to bring in sects of perdition, blaspheming, and this in civil government as well as ecclesiastical. Those that call themselves Reformers, in the beginning of the 16th century, of all others were remarkable in this. What bloody tumults and wars were there not produced in Germany, by the first Reformers in that country! Calvin overturned the government of Geneva; and his followers, under the name Hugonots, filled France for a great length of time with slaughter and civil wars, frequently shaking the throne itself. In this country, the first cause of its separation from the universal Church, was the unbridled passion of a tyrant: the effects were adultery, and the murder of the successive queens that he had taken to his adulterous bed. In the reign of his successor, the insatiate avarice of a corrupt nobility, gratified with the sacrilegious plunder of the Church, established what is called the Reformation. The fear of being compelled to disgorge the fruits of their rapine, contributed much to the confirmation of that order of things in the reign of Elizabeth. She was inclined to it by the circumstances of her birth, which could not be legitimate, if her father's marriage with Catharine of Arragon was valid, as the first authority in the Catholic Church had declared. The natural spirit of this heresy, though checked a while and kept under by the despotical government of this queen, appeared in its own colours soon after, and produced its natural fruits in the turbulence of the times that succeeded, and the multiplicity of sects that are continually springing up to this very day. — As the true Church is holy, recommending various exercises of religion tending to purify human nature, and render men holy, as fasting, confession of sins, evangelical counsels, &c. so false teachers cast off all these, promising liberty, (2 Pet. ii. 16.) and giving full rein to the lustful passions, thus giving a liberty of living, as well as a liberty of believing. — Another fruit of false teachers is, separation from what was the Universal Church before their time, and which continues to be still the far greater part, not being confined to one state or country. If some modern principles, of not allowing any communion of religion out of each state, were admitted, as many religions should have been established by heaven as men think proper to establish different states; nor could Christ have given one for all mankind, under whatever state or form of government they might live. — Finally, false teachers are to known by their not being able to shew, that they have received their doctrine and mission from the apostles, in a regular succession from them. Some of our modern divines would spurn at the idea of holding their doctrine and orders from the Catholic Church, such as it existed at the time of the Reformation, which is precisely such as it exists at the present moment. — In answer to this it has been retorted, that the fruits of the Catholic religion have been as bad, or worse; and the horrors of the French revolution are particularly mentioned, as a proof. . . . That great crimes have been committed by those who professed themselves Catholics, is not denied; but that they were prompted to them by the nature of their religion, is certainly not admitted. The revolution of France in particular, was the effect of the people falling off from their religion. As well may the Puritans, that brought Charles to the block, be said to be Catholics, because they or their parents once had been such: as well may the present bench of Protestant bishops be said to be Catholics, because the bishops of their sees once were so; or that Robespierre, Marat, and the Jacobins that persecuted catholicity in France, and brought its too indulgent sovereigns to the guillotine, were Catholics, or directed in the least by Catholic principles. A.
drb › Matthew › 7 ›  Verse 16

Score: 1.00Commentary for John 6:69
Simon Peter, the chief or head of them, said in the name of the rest: Lord, to whom shall we go? It is only from thee that we hope for salvation. Thou hast the words of eternal life: we have believed, and known, and remain in this belief, that thou art the Christ, the Son of God. Wi.

Concluding reflexions on this chapter.

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

drb › John › 6 ›  Verse 69

Score: 1.00Commentary for John 6:68
Jesus said to the twelve: Will you also go away? He shews them, says S. Chrys. that he stood not in need of them, and so leaves them to their free choice. Wi. — Jesus Christ remarking in the previous verse that the apostate disciples had left him, to walk no more with him, turning to the twelve, asks them, Will you also go away? The twelve had heard all that passed; they had seen the Jews strive amongst themselves, and the disciples murmur and leave their Master; they understood what he said in the same literal sense; it could, indeed, bear no other meaning; but when Jesus put the above question to them, leaving them to their free choice, whether to follow him, or to withdraw themselves, Simon Peter answered him: "Lord, to whom shall we go? Thou hast the words of eternal life;" and therefore art able to make good thy words, however hard and difficult they may appear to others. — We may here admire not only the excellency of their faith, but the plain, yet noble motive of their faith: they believe, because he is Christ, the Son of God, (or, as it is in the Greek, the Son of the living God ) who is absolutely incapable of deceiving his creatures, and whose power is perfectly equal to perform the promises he here makes them.
drb › John › 6 ›  Verse 68

Score: 1.00Commentary for John 1:46
Can any thing of good come from Nazareth? Nathanael did not think it consistent with the predictions of the prophets, that the Messias, who was to be the Son of David, and to be born at Bethlehem, should be of the town of Nazareth; which he did not imagine could be the place of Jesus's birth. But when he came to Jesus, and found that he knew the truth of things done in private, and in his absence, he professed his belief in Jesus in these words: Rabbi, thou art the Son of God, thou art the king of Israel. We may here take notice, with Dr. Pearson, on the second article of the Creed, that the Jews, before the coming of Christ, were convinced that he was to be the Son of God; (though they have denied it since that time) for they interpreted, as foretold of their Messias, these words: (Psal. ii. 7.) The Lord said to me, thou art my Son, this day have I begotten thee: and this is what Nathanael here confessed. The same is confirmed by the famous confession of S. Peter, (Matt. xvi. 16.) Thou art the Christ, the Son of the living God; by the words of Martha, (Jo. xi. 27.) I have believed that thou art the Christ, the Son of the living God, who art come into the world: In fine, by the question which the Jewish priest put to our Saviour, (Matt. xxvi. 63.) I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God. See also Jo. vi. 70. and Jo. xx. 31. Wi.
drb › John › 1 ›  Verse 46

Score: 1.00Commentary for John 1:42
Thou art Simon, the son of Jona, or of John. Jesus, who knew all things, knew his name, and at the first meeting told him he should hereafter be called Cephas, or Petrus, a rock, designing to make him the chief or head of his whole Church. See Matt. xvi. 18. Wi. — Cephas is a Syriac word, its import is the same as rock or stone. And S. Paul commonly calleth him by this name: whereas others, both Greeks and Latins, call him by the Greek appellation, Peter; which signifies exactly the same thing. Hence S. Cyril saith, that our Saviour, by foretelling that his name should be now no more Simon, but Peter, did by the word itself aptly signify, that on him, as on a rock most firm, he would build his Church. Lib. ii. c. 12. in Joan.
drb › John › 1 ›  Verse 42

Score: 1.00Commentary for Luke 22:32
That thy faith fail not. The faith of Peter, established by the coming of the Holy Ghost, hath never failed, nor can fail, being built upon a rock, which is Christ himself, and being guided by the spirit of truth, as Christ promised. Jo. xv. 26. and xvi. 13. — And thou being once converted, confirm thy brethren, even all the other apostles and bishops, over whom I have made and constituted thee and thy successors the chief head, that such a head being appointed by divine authority, all occasions of schisms and divisions might cease, says S. Jerom. Wi. — Admire the superabundance of the divine patience. That the disciple might not lose courage, he promised him pardon before he has committed the crime, and restores him again to his apostolic dignity, saying, confirm thy brethren. S. Cyril.
drb › Luke › 22 ›  Verse 32

Score: 1.00Commentary for Luke 22:18
I will not drink, &c. i.e. from this hour of the supper, to the time of his resurrection, in which he will come in the kingdom of God, he would not taste wine. For S. Peter testifies, (Acts x. 41.) that he took meat and drink after his resurrection. Ven. Bede.
drb › Luke › 22 ›  Verse 18

Score: 1.00Commentary for Luke 10:34
This is the allegorical meaning of the parable: The man that fell among robbers, represents Adam and his posterity; Jerusalem, the state of peace and innocence, which man leaves by going down to Jericho, which means the moon, the state of trouble and sin: the robbers represent the devil, who stripped him of his supernatural gifts, and wounded him in his natural faculties: the priest and Levite represent the old law: the Samaritan, Christ; and the beast, his humanity. The inn means the Church; wine, the blood of Christ; oil, his mercy; whilst the host signifies S. Peter and his successors, the bishops and priests of the Church. Origen, S. Jerom, S. Ambrose, S. Austin, and others.
drb › Luke › 10 ›  Verse 34

Score: 1.00Commentary for Luke 9:31
They spoke of his decease, [2] or his departure out of this world. S. Peter useth the same Greek word for his death. 2 Pet. i. 15. Wi.
drb › Luke › 9 ›  Verse 31

Score: 1.00Commentary for Luke 9:33
It is good for us. It is not good, O Peter, for Christ to remain always. Should he have remained there, the promise he had made thee would never have been fulfilled. Thou wouldst never have obtained the keys of the kingdom of heaven, and the reign of death would not have been destroyed. Seek not for joys before the time, as Adam sought to be made like God. The time will come, when thou shalt for eternity behold him, and reign with him who is life and light. Damasus Orat. de Transfigurat. Domini. — Three tabernacles. The Lord does appoint thee the builder, not of tabernacles, but of his whole Church. Thy disciples, thy sheep, have fulfilled thy desire, by erecting tabernacles for Christ and his faithful servants. These words of S. Peter, let us make, &c. were not spoken of himself, but by the prophetic inspiration of the Holy Ghost. Therefore it is added, he knew not what he said. Damasus, ut supra. — S. Peter knew not what he said, because by proposing to make three tabernacles for these three personages, he improperly ranked together, the servants and their Lord, the creature and the Creator. Titus Bostrensis.
drb › Luke › 9 ›  Verse 33

Score: 1.00Commentary for Luke 7:14
Here Christ shews that he raised the dead by his own power, and at his own command: I say to thee, arise. This shews that it is the voice of God that speaks; for the dead can hear the voice of him alone, according to S. John. Amen, I say to you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they who hear shall live. S. John v. 25. Maldon. — Our Saviour is not like Elias, weeping for the son of the widow of Sarepta; nor Eliseus, who applied his own body to the body of the dead child; nor Peter, who prayed for Tabitha: but he it is that calls the things that are not, as those that are; who speaks to the dead as to the living. Titus Bostrensis.
drb › Luke › 7 ›  Verse 14

Score: 1.00Commentary for Luke 5:8
Such was the excess of S. Peter's humility, that he judged himself unworthy the presence of Christ, and by this rendered himself more worthy. So the centurion, for a similar act of self-abasement, merited to hear from Truth itself, that he was preferred to all Israel. Euthymius is however of opinion, that S. Peter desired Christ to leave him through fear, lest some evil should befall him, because he was not worthy of his presence. In the same manner as the widow of Sarepta thought her son had died, because she was not worthy of the presence of Elias. 3 Kings xvii. 18. Maldonatus.
drb › Luke › 5 ›  Verse 8

Score: 1.00Commentary for Luke 5:7
The other ship was probably at such a distance from them, that they could not be heard, had they called out to them; and this also is another proof of the greatness of the miracle, that though the other ship was fishing in the same place, though a little removed, they could catch nothing. Maldonatus. — This also shews that Peter was to call in other co-labourers, and that all were to come into Peter's ship. S. Ambrose in Luc.
drb › Luke › 5 ›  Verse 7

Score: 1.00Commentary for Luke 5:3
Why is it mentioned that there were two ships; that one of them was Simon Peter's, that Christ went into that one, and sat down in it, and sitting he taught out of that ship? No doubt, answer many of the ancient commentators, to shew that the Church was figured by the bark of Peter, and that in it is the chair of Christ, a permanent authority, prefigured by Christ's sitting down, and the true word of God.
drb › Luke › 5 ›  Verse 3

Score: 1.00Commentary for Luke 5:5
Though these words of S. Peter seem to express his little hope of success, as he had been toiling ( κοπιασαντες ) the whole night, the most favourable time for fishing, yet they were intended by S. Peter to shew his great confidence, that notwithstanding his bad success, he was willing to obey; he relied on his words, and let go his net in the same place where before he had been disappointed; and the event proved that the obedience and confidence of Peter were not in vain. Maldon. &c.
drb › Luke › 5 ›  Verse 5

Score: 1.00Commentary for Luke 5:6
When Christ commanded Peter to let go the net, as great a quantity of fishes were taken as this Lord of the land and sea wished. For the voice of the Lord is the voice of power, at the command of which, in the beginning of the world, light and every created thing sprang into existence. This it was that so much astonished Peter. S. Greg. Naz. c. xxxi. — The net is broken, but the fishes are not lost, because the Lord preserves his servants among the scandals (schisms and heresies) of his enemies. Ven. Bede.
drb › Luke › 5 ›  Verse 6

Score: 1.00Commentary for Luke 5:1
What S. Luke here gives till v. 10, is mentioned purposely to shew on what occasion, and by what miracle, Peter, Andrew, James, and John, were called. Maldon.
drb › Luke › 5 ›  Verse 1

Score: 1.00Commentary for Luke 5:10
Jesus Christ answers the thought of S. Peter, that instead of any loss or evil coming to him, he should, on the contrary, receive a great reward, by being appointed a fisher of men; and, as he had taken so many fishes by the divine assistance, so he should take in his net innumerable souls, not so much by his own industry, as by the divine grace and assistance. Maldonatus.
drb › Luke › 5 ›  Verse 10

Score: 1.00Commentary for Matthew 4:18
Jesus wished not only to prove that the establishment of his religion was heavenly, but also to humble the pride of man; and therefore he did not choose orators and philosophers, but fishermen, says S. Jerom. Cyprian, the eloquent orator, was called to the priesthood; but before him was Peter, the fisherman. S. Chry. — Jesus saw two brothers, &c. If we compare what is related by the evangelists, as to the time that S. Peter and S. Andrew became Christ's disciples, we shall find Andrew, who had been a disciple of S. John Baptist, to have brought to Christ his brother Simon. Jo. i, v. 40. But at that time they staid not with him, so as to become his disciples, and to remain with him as they afterwards did, by quitting their boat, their nets, their fishing, and all they had in the world, which is here related; and by S. Mark, (c. i,) and by S. Luke, c. v. Wi.
drb › Matthew › 4 ›  Verse 18

Score: 1.00Commentary for Luke 4:38
It is evident that S. Peter was married; but after his call to the apostleship, he left his wife, as S. Jerom writes, in ep. xliii. C. ii. ad Julianum, and l. i. adv. Jovin. See Matt. xix. 29.
drb › Luke › 4 ›  Verse 38

Score: 1.00Commentary for Luke 1:5
The Almighty appointed to Moses, that there should be but one high priest at a time, to whom, at his decease, a successor should be chosen. This rule obtained till the time of David, by whom, by the inspiration of God, many were appointed at once. 1 Paralip. c. xxiv. According to this regulation, Zachary is said to perform the office of priest, according to the order of his course. Ven. Bede. — Zachary seems here to be described as high priest, who once a year entered alone in the inward sanctuary with the blood of the victims, which he offered for himself and the sins of the people. S. Ambrose. — He was not chosen by a fresh lot to offer up incense, but by a previous lot, according to which the family of Abia succeeded to the office of high priest. The people waited without, according to Levit. xvi. 12.; whilst the high priest carried the incense into the holy of holies, on the 10th day of the 7th month. Ven. Bede. — Of the course of Abia. [2] What we read in the Greek for course, is commonly put for the employment of one day, but here for the functions of a whole week. For by appointment of David, (1 Paral. xxiv,) the descendants from Aaron were divided into 24 families; of which the eighth was Abia, from whom descended this Zachary, who at this time was in the week of his priestly functions. Wi. — It is worthy of remark, that there were three Herods. The first was the one here spoken of, (surnamed Ascalonite, from his palace in the city of Ascalon, in Palestine) the same who murdered the Innocents. The second was the son of the first, (surnamed Antipas) who derided Christ at the time of his passion, the same who beheaded the Baptist. The third was Herod Agrippa, who beheaded S. James, imprisoned S. Peter, and who was afterwards, for his great pride, stricken by an angel, and devoured by worms. Our Saviour was born in the reign of the first Herod, by whom the prophecy of Jacob, related in the book of Genesis (c. xlix,) was fulfilled: The septre shall not be taken, &c. Herod was an Idumæan, and made king of the Jews by the Romans. The Jews, after they entered the land of promise, were first governed by judges, until Saul: then by kings, until the Babylonian captivity; after that by high priests, until the time of Hyrcanus, whom Herod having killed, succeeded. From that period to the present day, they have been governed by strangers. Ven. Bede, and D. Dion. Carth. — Elizabeth was of the race of Aaron, by her father; but her mother was probably of the race of David, from whom the blessed Virgin, cousin of Elizabeth, descended. See infra, v. 36.
drb › Luke › 1 ›  Verse 5

Score: 1.00Commentary for Luke 1:51
The wise men of the Gentiles, the Pharisees and Scribes, were powerful; but these the Almighty cast down, and exalted those, who humbled themselves under his powerful hand. 1 Peter v. The Jews were proud in their strength, but their incredulity brought on them their humiliation; whilst the low and mean among the Gentiles, have by faith ascended to the summit of perfection. S. Cyril Alex. in S. Thom. catenâ aureâ. Wi.
drb › Luke › 1 ›  Verse 51

Score: 1.00Commentary for Mark 14:71
In this one apostle, Peter, the first and chief in the order of apostles, in whom the Church was figured, both sorts were to be signified, viz. the strong and the weak, because the Church is not without both. S. Austin, Serm. xiii. de verb. Do. — Again, our Saviour would shew by the example of the chief apostle, that no man ought to presume of himself, when even S. Peter was not secure and immoveable. Idem. tract. lxvi. in Evan. Joan. and S. Leo. serm. ix. de Pass. Do.
drb › Mark › 14 ›  Verse 71

Score: 1.00Commentary for Mark 14:47
This was Peter, as we learn from S. John xviii. 10. He is here actuated with his usual ardent zeal, calling to mind the example of Phinees, who by executing justice on the wicked, merited the reward of justice, and a continual priesthood. Ven. Bede. — S. Mark conceals his master's name, lest he should seem to be publishing the ardour of his zeal for Christ. Theophy.
drb › Mark › 14 ›  Verse 47

Score: 1.00Commentary for Matthew 3:17
This most solemn testimony of God the Father, relative to his own beloved Son, is repeated below in c. xvii; and is of such great moment, that the Holy Ghost would have it repeated not only by three evangelists, Matthew, Mark and Luke, but also by S. Peter, as a fourth evangelist, 2 ep. c. i. T. — In Greek, the emphatic article ο υιος μου ο αγαπητος , strengthens the proof that Jesus Christ, upon whom the Spirit of God descended in the shape of a dove, was not the adoptive, but natural Son of God, born of Him before all ages, and should silence every blasphemous tongue and pen that can attempt to rob Jesus Christ of his divinity, and poor man of all hopes of salvation, through this God-man, Christ the Lord. But if it here be asked, why Jesus Christ, who was innocence itself, yes, and the very essence of sanctity, condescended so far as to be baptized with sinners, we answer, with the Holy Fathers, that it was, 1. to sanction the baptism and ministry of his precursor; 2. not to lose this opportunity of teaching humility, by placing himself among sinners, as if he had stood in need of the baptism of penance for the remission of sins; and lastly, with S. Ambrose, that it was to sanctify the waters, and to give to them the virtue of cleansing men from their sins by the laver of baptism. A.
drb › Matthew › 3 ›  Verse 17

Score: 1.00Commentary for Mark 9:5
Peter had forgotten that the glorious kingdom of Christ was not of this world, but in heaven only; that himself and the other apostles, clothed as they were with their mortality, could not participate in immortal joys; and that the mansions in the house of the Father are not raised with human hands. He again shewed that he knew not what he said, by wishing to make three tabernacles, one for the law, one for the prophets, and one for the gospel, since these three cannot be separated from each other. Ven. Bede.
drb › Mark › 9 ›  Verse 5

Score: 1.00Commentary for Mark 5:28
Touch his garment. Almighty God is pleased to give occasionally to the relics and clothes of his pious and faithful servants, a degree of virtue. See Acts v, and xix, where the very shadow of S. Peter, and the handkerchiefs and aprons that had touched the body of S. Paul, and were brought to the sick, cured their diseases, and banished the wicked spirits. See S. Chrysostom, T. 5. contra Gent. in vit. Babylœ. S. Basil saith: "he that toucheth the bone of a martyr, receiveth in some degree holiness of the grace or virtue that is therein. Bas. in Psalm cxv.
drb › Mark › 5 ›  Verse 28

Score: 1.00Commentary for Mark 3:17
And he called James, &c. The words, he called, are no addition, as they only express the literal sense: they are included in what is said, v. 13, that he called to him whom he would. — Boanerges, the sons of thunder, or thunderers, is only to express their great zeal. Wi. — He gave also the two sons of Zebedee the name of Boanerges, ( Βοανεργες ) from the Syriac, Benairegesch; or the Hebrew, Beni, sons, regesch, thunder, noise or tumult. In conformity to their name, we find these two apostles asking Jesus, (Luke ix. 54.) wilt thou that we command fire to come down from heaven, to consume them? They spread the fame of the gospel through the whole world. So great was the zeal of S. James, that he incurred the resentment of king Agrippa, and was the first of the apostles to seal the doctrines of Jesus Christ with his blood. S. John also fulfilled the import of his name, as appears from his gospel, epistles, apocalypse, and the sufferings he underwent at Rome for the faith. SS. Peter, James, and John, were the only apostles to whom our Saviour gave particular names, a mark, perhaps, of his special affection for them. T.
drb › Mark › 3 ›  Verse 17

Score: 1.00Commentary for Mark 3:16
The evangelist here gives the names of the twelve. First, Simon, to whom he gave the name of Peter, in Greek, Πετρον , which signifies a rock; thus shewing that upon him his Church should be founded, as on a rock, never to be overturned. Tirin. — Polus, in his Synopsis Criticorum on this verse says that some Greek copies have, Πρωτον Σιμωνα , First, Simon, which he believes to be the genuine reading: "nec dubito quin hæc sit germana lectio."
drb › Mark › 3 ›  Verse 16

Score: 1.00Commentary for Mark 2:10
The Son of man. Jesus Christ here proveth that himself as man, and not as God only, hath power to forgive sins; by this, that he was able to do miracles, and make the sick man suddenly rise; so the apostles and their successors, though they be not God, may in like manner have authority from God to remit sins, not as God, but as God's ministers, and acting in his name, and vested with his delegated authority. — On earth. This power which the Son of man hath to remit sins on earth, was never taken from him, but is perpetuated in his sacraments and ministers, by whom he still remitteth sins in the Church, and not in heaven only. Relative to sin, there is one court of conscience on earth, and another in heaven, and the judgment of heaven followeth and approveth this on earth; as is plain by the words of our Saviour, to Peter first, and then to all the apostles: Whatsoever thou shalt bind upon earth, it shall by bound also in heaven; and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. See Matt. xvi. 19. and xviii. 18. Whereupon S. Jerom sayeth: that priests having the keys of the kingdom of heaven, judge in some manner before the day of judgment. Ep. v. ad Heliod; and S. Chrys. more at large, l. iii. de Sacerd.
drb › Mark › 2 ›  Verse 10

Score: 1.00Commentary for Matthew 28:2
Behold . . an angel. The angel did not remove the stone to afford a passage to Christ when he arose; for Christ most certainly arose before the angel appeared; but he removed the stone to prepare the way for the women, and to shew the soldiers that Christ was arisen. He sat on the stone, that the women might know he had removed it; and, in the second place, that they might not be terrified at the appearance of the soldiers; for he exhorted them not to fear, but to come and see; and lastly, to prevent the soldiers from putting in another body, had they been so disposed. The holy women seem not to have known that there were guards placed near the sepulchre; otherwise they would not have been so solicitous who should roll away the stone for them, as how they should deceive the guards and break the seal. Tirinus. — For an angel of the Lord. This angel, who came to testify Christ's resurrection, removed the great stone; but Christ was risen before, who according to all the fathers, says Estius, rose, the sepulchre being yet shut.[2] — S. Matthew and S. Mark name but one angel; S. Luke and S. John name two. It may be answered, that the women saw one at one time, and two at another: one upon the stone, out of the monument; (which also frightened the guards) afterwards this angel disappeared, and the women coming near, and looking into the vault, saw two angels, when he that was on the right side said, why seek you him that is living, among the dead? — Another difference to be observed, is, that S. Matthew, Mark and John tell us, that the angel, or angels, sat; and S. Luke, that they stood: they might sit at one time, and stand at another. Besides that in the style of the Scriptures, standing, or sitting, many times imply no more than that they were present there. — In the third place, we take notice that Mary Magdalene seems to have come running to S. Peter, and S. John, as soon as she saw the stone removed, with these words, They have taken away the Lord . . . and we know not where they have laid him: John xx. 2, we do not there read that she said any thing of the angels. Or perhaps S. Peter and S. John ran away before they heard all that Magdalene had to say. In all these there is no contradiction; and the difficulties rise only from this, that each evangelist does not relate all the circumstances. Wi.
drb › Matthew › 28 ›  Verse 2

Score: 1.00Commentary for Matthew 28:16
The eleven disciples went into Galilee, yet not till above eight days after. As to the order of Christ's apparitions, in the gospels: He appeared first to Mary Magdalene, and to other devout women; then to S. Peter; next to two disciples going to Emmaus; after that to the apostles that were all together, except only S. Thomas. These apparitions were all on the very day he rose from the dead. We find also (Jo. xx,) that eight days after he appeared to all the eleven apostles, Thomas being then present, to whom he said, put in thy finger hither, &c. This is generally thought to have happened at Jerusalem. When the apostles and disciples were gone into Galilee, he shewed himself to seven of them, as they were fishing on the lake of Tiberias. Jo. xxi. 4. We read also in this chap. (v. 16,) that he appeared to them on a mountain in Galilee: what mountain is was we know not. It may be of this apparition that S. Paul says, (1 Cor. xv. 6,) Then was he seen by more than five hundred brethren at once. He also tells us he appeared to S. James. See v. 7. But when or where this was, is not mentioned. In fine, Christ till his ascension frequently appeared to them, and conversed with them. He taught them to understand the holy Scriptures, and all that belonged to their ministry: he gave them power to forgive sins: He sent his apostles as his heavenly Father had sent him. He gave in particular to S. Peter the charge over his whole flock: He promised to send down upon them the Holy Ghost; and to remain with them himself to the end of the world, i.e. with his Church. Wi. — It is supposed that then and there took place what S. Paul mentions, that Jesus Christ shewed himself to more than 500 of the brethren together. V.
drb › Matthew › 28 ›  Verse 16

Score: 1.00Commentary for Matthew 28:13
It hence appears, that the chief priests themselves were fully convinced of the fact; for otherwise, they would not have bribed the soldiers to dissemble, but would have accused the soldiers before the president of a neglect of duty. T. — How was it possible for the timid and weak disciples, who dared not shew themselves in public, to come in defiance of an armed multitude to steal away the body! If these men dared not even to come forward in defence of their Master when alive, is it probable that these same men after his death would steal away his body? And could they, even allowing the possibility of conceiving the design, have removed the stone, which required a great number of hands to stir? Was not the mouth of the sepulchre also sealed? But whydi they not steal away the body the first night, before the guards were stationed? For it was on Saturday the priests petitioned for a guard. Why did they not also take the clothes, which S. Peter saw lying in the sepulchre? Would not a delay in taking off the clothes, and the napkin that bound his head, have appeared dangerous? Would it not have exposed their lives, particularly as the body had been anointed, and some time would be requisite to remove the linen, which would adhere to the body? The means they take to make the miracle uncertain, render it utterly undeniable. For in protesting that the disciples stole it away, they confessed that the body was no longer in the sepulchre. The fear and doubts of the disciples, joined to the idle story of the soldiers, is an evident demonstration, that the account of the body being stolen away, is a gross calumny. S. Chrys. hom. xc. — But let us again see how beautifully Sedulius paints the same in verse.

—— Fare improbe Custos,

Responde scelerata cohors, si Christus, ut audes

Dicere, concluso furtim prductus ab antro

Sopitos latuit, cujus jacet intus amictus?

Cujus ad exuvias sedet angelus? Anne beati

Corporis ablator velociùs esse putavit

Solvere contectum, quam devectare ligatum?

Cum mora sit furtis contraria. Cautiùs ergo

Cum Domino potuere magis sua lintea tolli.

drb › Matthew › 28 ›  Verse 13

Score: 1.00Commentary for Apocalypse 18:4
Go out from her, my people. The people of God, the Christians, are all here told to leave the falling city, lest they be partakers of her sins, and receive of her plagues. At the time of Alaric's sacking Rome, many fled away to S. Jerom, who was then in Judea; others fled into other parts, as many holy fathers testify. S. Jerom says, (Ep. vii) that S. Paula and several illustrious Christian families had left Rome as if by particular inspiration, and retired into Judea. The holy pope Innocent was drawn by a particular providence out of the city, as Lot out of Sodom, that he might not see the ruin of a guilty people, says Orosius, lib. 7. c. xxxix. We read likewise that Melania, as if she foresaw the approaching catastrophe, had prevailed upon many Christians to retire with her from a city doomed to destruction. Histor. Laus. c. cxviii. In fine, we all know that when the storm broke out, the Christians took refuge and were saved in the Churches of S. Peter and S. Paul, which Alaric had allowed to be places of safety. A.
drb › Apocalypse › 18 ›  Verse 4

Score: 1.00Commentary for Apocalypse 17:1
I must repeat what I have already taken notice of, both in the preface to the Apocalypse, and sometimes in the annotations, that there are three ways of expounding all the visions of this revelation, from the end of chap. iii. to the end of ver. 10. chap. xx. all of which seem grounded on the opinions of the ancient Fathers. According to the first, all these visions are only to be fulfilled in antichrist's time, a little before the end of the world. According to the second, the visions may be applied to particular events, which happened in the first three or four ages, under the persecuting heathens, till by Constantine, and the succeeding Christian emperors, idolatry by degrees was extirpated, and the faith of Christ triumphed over all its enemies, whether Jews or pagans. According to the third, by the great city of Babylon, is mystically and metaphorically signified all wicked great cities in the world, all the multitude of the wicked dispersed in all nations, their short and vain happiness, their persecutions and oppressions of the good and faithful servants of God, who live piously in this world, and who are called to be citizens of the celestial Jerusalem in the kingdom of God, where he reigneth for ever with his Angels and saints, and where they all reign with him, happy in his sight and enjoyment. I am more and more inclined to this third exposition, by reading this 17th chapter, with the contents of the 18th, 19th, and 20th chapters, till the 11th verse, and by reading what S. Jerom says in general terms, in his epistle to Marcella, tom. 4, part 1, p. 166, Nov. edit. " that all this book (of the Apocalypse) is either to be expounded spiritually, or if we follow a carnal interpretation, we must content ourselves with Jewish fables. And especially by reading what S. Aug. has delivered us upon the chief difficulties of the Apocalypse, in his 20th book de Civ. Dei, from chap. vi. to chap. xvi. and from p. 578. to p. 594. tom. 7. Nov. edit. To expound then these chapters together according to this third interpretation. Wi. — Of the great harlot. Nothing can be better applied than this epithet to ancient Rome, which had conquered almost all the kingdoms of the known world, as it is said in ver. 18. she is the great city, a kingdom which hath dominion over the kings of the earth; ver. 9. it was built upon seven mountains ; ver. 6. was watered with the blood of the saints and martyrs of Jesus Christ; and in fine, ver. 5. it was the great Babylon, as S. Peter, in his first epistle, pleases to call it. Calmet. — Come, I will shew thee the condemnation of the great harlot, . . . Babylon . . the mother of the fornications . By this harlot, and this Babylon, is signified the multitude of all the wicked of all times and places, who have abandoned themselves to sensual pleasures, and sought for their happiness in riches and worldly grandeur; for this reason she is said to carry on her forehead this inscription, a mystery; that is, to be understood in a mystical sense of all the wicked, who make up as it were one city, as S. Aug. observes, which may be called Babylon, the city of confusion, the city of idolatry, and of all manner of vices. — The beast, that is, the devil, carries her, whose suggestions the wicked follow. He comes out from the bottomless pit. He was, i.e. had a much greater and more extensive power over the wicked world before Christ's coming and incarnation; and he is not, i.e. according to S. Aug. his power hath been much extenuated and lessened since that time. He is bound or chained up for a thousand years, as it is said, c. xx. 2. By which may be understood all the time from Christ's coming, and the establishing of his Christian Church, till the last and severest persecution under antichrist. See S. Aug. l. xx. de Civ. Dei. c. vii. And when he shall come again, and be let loose, as it were, in antichrist's time, he must continue a short while: for all the ancient fathers agree, by the interpretations they give to the Scripture, that antichrist, and consequently the devil with antichrist, must reign but a short time. The scarlet coloured beast, the devil, called the prince of this world, on whom the harlot gilded with gold sat; that is, all the wicked, and particularly all wicked kings and princes, with their worldly greatness, who were drunk with the wine of her prostitution; that is, who abandoned themselves and indulged their passions with all sensual pleasures, and contented themselves with the vain and deceitful happiness of this life; to be convinced of which, the Angel is said to have taken S. John in spirit into a wilderness from the company of the wicked world, the better to see and contemplate the vanity of their short and false happiness. This woman , this harlot, this Babylon, this multitude of the wicked, especially the heathen persecuting emperors at Rome, and in all other places, (and they who acted against the Christians under them) are said to be drunk with the blood of the saints, and the blood of the martyrs, by putting the Christians, the Catholics and the servants of God to death, from the foundation of the world to its consummation, by the instigation of the beast, the devil. The beast, the devil, is represented with seven heads and ten horns; that is, with many heads and many horns, signified by the numbers seven and ten. See S. Aug. c. xxiii. p. 606. — The seven heads, as it is said, v. 9, are seven mountains, and seven kings, i.e. a great many. And also the ten horns, (v. 12.) are ten kings. Wi.
drb › Apocalypse › 17 ›  Verse 1

Score: 1.00Commentary for Apocalypse 9:8
And they had hair as the hair of women. This latter allusion, unhappily for the sectaries, betrays too plainly their sensual disposition towards that sex, their shameful doctrine on that score, and the scandalous example of their practice. Luther, in despite of a vow he had solemnly made to God of observing continence, married; and married a nun, equally bound as himself to that sacred religious promise! But, as S. Jerom says, "it is rare to find a heretic that loves chastity." Luther's example had indeed been anticipated by Carlostadius, a priest and ringleader of the Sacramentarians, who had married a little before; and it was followed by most of the heads of the reformation. Zuinglius, a priest and chief of that sect which bore his name, took a wife. Bucer, a religious man of the order of S. Dominic, became a Lutheran, left his cloister, and married a nun. Œcolampadius, a Brigittin monk, became a Zuinglian, and also married. Cranmer, archbishop of Canterbury, had also his wife. Peter Martyr, a canon regular, embraced the doctrine of Calvin; but followed the example of Luther, and married a nun. Ochin, general of the Capuchins, became a Lutheran, and also married. Beza, the most celebrated minister in the Calvinistic party, being asked in his old age, by an intimate acquaintance of his, (Deshayes, governor of Montargis) what was the leading reason which connected him so closely with the Calvinists? Beza called in his mistress, a beautiful young girl who lived with him, and said: "That is the principle reason which convinces me of the excellence of my religion." Marsollier's Life of S. Francis of Sales, book iii. — Thus the principal leaders in the reformation went forth preaching the new gospel, with two marks upon them— apostacy from the faith, and open violation of the most sacred vows. The passion of lust, it is also well known, hurried Henry VIII. of England, into a separation from the Catholic Church, and ranked him amongst the reformers. Past. hic. — Teeth of lions. What is more known than the truth of this representation? Did not the reformers, wherever they got footing, pillage the churches, seize the church possessions, destroy the monasteries, and appropriate to themselves the revenues? Such was the case in Germany, in Holland, in France, in Switzerland, in Scotland, and in England; what a scene of rapine! Let it suffice to say, that in the reign of Henry VIII. were suppressed not less than 645 monasteries, 90 colleges, 110 hospitals, and 2374 chantries and free chapels; (Baker's Chron.) the lands, &c. of all which were confiscated to the king. Is not this to devour with lions' teeth? The whole explication here given of the allegory of the locusts, we presume, appears so consonant with the history of the reformation, that the propriety will not be denied. The application is even so obvious, that the learned Protestant divine, Dr. Walton, used it for describing the multitudes of new sectaries that swarmed out of the English Church. Thus he speaks in the preface of his Polyglot: "The bottomless pit seems to have been set open, from whence a smoke has risen, which has darkened the heavens and the stars; and locusts are come out with stings, a numerous race of sectaries and heretics, who have renewed all the ancient heresies, and invented many monstrous opinions of their own. These have filled our cities, villages, camps, houses, nay our pulpits too, and lead the poor deluded people with them to the pit of perdition." Past. Apoc. ix.
drb › Apocalypse › 9 ›  Verse 8

Score: 1.00Commentary for Matthew 26:73
And after a little while. S. Luke says, about an hour after: this seems to have been about the time that the cocks crow the second time. — They that stood by came. S. Luke says, another man. S. John says, the cousin to him whose ear Peter cut off. It is probable not he alone, but others with him. — Peter began to curse and swear. It is in vain to pretend to excuse Peter, as if he meant that he knew not Jesus, as man; but knew him as God. [10] They (says S. Jer.) who are for excusing Peter in this manner, accuse Christ of a lie, who foretold that he should deny him. Wi. — See how one fall draws on another, and generally a deeper: to a simple untruth is added perjury; and to this, horrible imprecations against himself. Lord, Jesus, preserve me! or, I also shall deny thee!
drb › Matthew › 26 ›  Verse 73

Score: 1.00Commentary for Matthew 26:75
And Peter remembered the word of Jesus. S. Aug. understands this rather of an interior illumination of grace: but it is likely our Saviour then might be where he saw Peter, and gave him a glance of his eye. — And going forth he wept bitterly: even daily all his life-time, say the ancient historians of his life. Wi. — S. Clement, pope, in his itinerary, relates how S. Peter was ever after accustomed to watch in prayer, from the first crow of the cock till morning, pouring forth torrents of tears, and bitterly bewailing his heinous crime. Dion. Carth. — Let us compassionate our blessed Lord under his sufferings, and in opposition to the cruel malice of his enemies, let his followers cry out with the angel in the Apocalypse: Thou are worthy, O Lord, to receive power and divinity, honour and glory, for ever and ever.
drb › Matthew › 26 ›  Verse 75

Score: 1.00Commentary for Matthew 26:69
Peter sat without in the palace: i.e. in the open court below, where the servants had lighted a fire. There came to him a certain servant-maid, the portress, says S. John, xviii. 17. But he denied, saying: I know not what thou sayest. In S. Luke, I know him not: in S. John, I am not. The sense is the same; and Peter might use all these expressions. Wi.
drb › Matthew › 26 ›  Verse 69

Score: 1.00Commentary for Matthew 26:58
Peter followed. To wit, to the court of Caiphas, where a great many of the chief priests were met. — And another disciple. Many think this disciple was S. John himself. Wi.
drb › Matthew › 26 ›  Verse 58

Score: 1.00Commentary for Matthew 26:56
All leaving him, fled away. Yet Peter and another soon followed after at a distance. S. Mark says (xiv. 51,) that a young man followed with nothing on but a linen cloth. Perhaps it was some one that upon the noise came hastily out of the neighbourhood; and when they catched hold on him, fled away naked. It is not known who he was. Wi.
drb › Matthew › 26 ›  Verse 56

Score: 1.00Commentary for Matthew 26:51
Drew out his sword. Peter did not comprehend the meaning of what Christ had said, Luke xxii. 36. He that hath not a sword, let him buy one, which was no more than an intimation of the approaching danger. Now Peter, or some of them, asked, and said: Lord, shall we strike? But he struck without staying for an answer. Wi.
drb › Matthew › 26 ›  Verse 51

Score: 1.00Commentary for Matthew 26:33
I will never be. After our Saviour had assured them of the prediction of the prophet, that the flock should be dispersed, and had confirmed it himself, still Peter denied it; and the more Christ assured him of his weakness, the more, according to S. Luke, (c. xxii.) did Peter affirm that he would not deny him. Whence this confidence in Peter? who when our Lord had said, that one of them would betray him, feared for himself, and though conscious of nothing, still prevailed on S. John to put the question to our Saviour. Freed now from that solicitude and anxiety, which had so much oppressed him concerning the treason of Judas, he began to trust to himself. Let us learn from this fall of the chief of the apostles, ever to assent with the greatest sincerity to the words of God. Let us believe him in every possible circumstance, though it may appear to our senses and understanding contradictory; for, the word of God can never be made void; but our senses may easily be deceived. When, therefore, he says, this is my body, let us without any the least hesitation immediately believe and contemplate the mystery with the eyes of our understanding. S. John Chrys. hom. lxxxiii.
drb › Matthew › 26 ›  Verse 33

Score: 1.00Commentary for Matthew 26:25
Is it I, Rabbi? After the other disciples had put their questions, and after our Saviour had finished speaking, Judas at length ventures to inquire of himself. With his usual hypocrisy, he wishes to cloke his wicked designs by asking a similar question with the rest. Origen. — It is remarkable that Judas did not ask, is it I, Lord? but, is it I, Rabbi? to which our Saviour replied, thou hast said it : which answer might have been spoken in so low a tone of voice, as not perfectly to be heard by all the company. Rabanus. — Hence it was that Peter beckoned to S. John, to learn more positively the person. Here S. Chrysostom justly remarks the patience and reserve of our Lord, who by his great meekness and self-possession, under the extremes of ingratitude, injustice, and blasphemy, shews how we ought to bear with the malice of others, and forget all personal injuries.

The Institution of the Holy Sacrament.

drb › Matthew › 26 ›  Verse 25

Score: 1.00Commentary for Jude 1:4
For there have crept in some men, impious men, (who were of old[2] foretold that they should fall into condemnation, by their own obdurate malice) the disciples of Simon, and the Nicolaites, who endeavour to turn the grace of our God, and the Christian liberty into all manner of infamous[3] lasciviousness; who, by their ridiculous fables, deny the only sovereign Ruler, and our Lord Jesus Christ. Some by the only sovereign, or master of all things, understand God the Father, and our Lord Jesus Christ, who, according to his divine Person, is the same God, Master, and Lord with him, and the Holy Ghost. But many interpreters think the true sense and construction is this, denying Jesus Christ, our only sovereign master, [4] and Lord. The reasons for this exposition are: 1. That this verse of S. Jude seems correspondent to that of S. Peter, (2 Ep. ii. 1.) where he says of the same heretics, that they deny the Lord who bought them, or deny him that bought them, to be Lord. 2. Because the disciples of Simon denied Jesus Christ to be truly Lord God, but denied not this of the Father. 3. Because the Greek text seems to denote one and the same to be sovereign master and the Lord. See Cornel. a Lapide. Wi.
drb › Jude › 1 ›  Verse 4

Score: 1.00Commentary for Jude 1:11
They have imitated, or gone in the way of Cain, who murdered his brother; and they have a mortal hatred against the faithful. They have imitated Balaam [8] and his covetousness, (see 2 Peter ii. 15.) and Core, (Num. xvi.) who with others opposed Moses; and as these sinners perished, so will they. Wi. — Way, &c. Heretics follow the way of Cain, by murdering the souls of their brethren; the way of Balaam by putting a scandal before the people of God, for their own private ends; and the way of Core or Korah, by their opposition to the church governors of divine appointment. Ch.
drb › Jude › 1 ›  Verse 11

Score: 1.00Commentary for Matthew 24:11
And many false prophets shall rise, like those lying teachers mentioned by S. Peter, (2nd Ep. c. ii. v. 1) who shall bring in sects of perdition, (i.e. heresies destructive of salvation) bringing upon themselves swift destruction.
drb › Matthew › 24 ›  Verse 11

Score: 1.00Commentary for 2 Peter 3:3
Scoffers [1] with deceit, (such as make a jest of all revealed religion) walking according to their own lusts, as if they might indulge themselves in every thing which their inclinations prompt them to, saying: where is his promise, or his coming? They have no belief nor regard for what has been revealed concerning the coming of Christ to judge every one, to reward the good, and punish the wicked. Such were the Sadducees, who believe not the immortality of the soul, nor the resurrection; such were at all times those atheistical men, who endeavoured to persuade themselves that all religion is no more than a human and politic invention; of this number are they who some in our days call free-thinkers. S. Peter here gives us the words of these unbelieving libertines, whom he calls scoffers: where, they say, is his promise? those pretended promises of God, those predictions and menaces in the Scriptures? what appearance of Christ's coming to judge the world? for, since the Fathers slept, ever since the death of the patriarchs and prophets, all things continue. Wi.
drb › 2 Peter › 3 ›  Verse 3

Score: 1.00Commentary for 2 Peter 2:4
If God spared not the Angels, &c. S. Peter here brings these examples of God's justice. 1. Towards the rebellious angels that fell from heaven; 2. that of the general flood, or deluge; 3. when he destroyed Sodom and those other cities. First, angels that sinned, God by his justice delivered them, drawn down with infernal ropes into hell to be tormented, and to be reserved even for greater torments after the day of judgment. This seems to be the liberal sense of this fourth verse, which is obscure, and has divers reading in the Greek. In the examples of the deluge and of Sodom, S. Peter shews not only the severity of God's judgments upon the wicked, but also his merciful providence towards the small number of the just, as towards Noe, a preacher of justice, the eighth and chief of those who were preserved in the ark, when he spared not the world that was of old, (lit. the original world) or wicked of those ancient times. When he delivered that just man, Lot, at the time he reduced Sodom and those other cities to ashes: for Lot was just both in sight and hearing, without being corrupted by what he saw and heard; chaste as to his eyes and ears, or as to all that could be seen or heard of him, when the wicked among whom he lived vexed and grieved his just soul by their impious deeds. God, therefore, who knows and approves the ways of the godly, preserves them by his providence amidst temptations. Wi.
drb › 2 Peter › 2 ›  Verse 4

Score: 1.00Commentary for 1 Peter 5:1
The ancients, therefore, that are among you, I beseech, who am myself also an ancient, [1] &c. According to the letter, the senior, I, a fellow senior; or, the elder, I, a fellow elder. Mr. Nary, and also the French translators, commonly put, the priest, I, your fellow priest. Or even it might be, the bishops, I, your fellow bishop. The Latin word, senior, and the Greek word presbyteros, which here are in the text, if we should follow their derivation only, signify elderly men, or men advanced in years; but since by a received use, they signify and represent to us offices and dignities, either ecclesiastical or civil, either belonging to the Church or state, which in other languages are now generally known by other words, we may however be permitted to use, even in translating the holy Scriptures, those words and names by which now are represented to us those offices and dignities. It cannot be doubted but the Greek and Latin words, which we find in this verse, were applied, after the establishment of the new law of Christ, to signify such ministers of God and the Church which are now called priests and bishops: and it is for this reason that I judged it better to put the word priest, and fellow priest, (meaning priests of the higher order, commonly known by the name of bishops) than to use the words seniors, elders, or presbyters. I should not blame the Prot. translators for translating always the Greek word, presbyter, by the English word elder, nor the Rhemes translators for putting it here senior, if these words were sufficiently authorised by an ecclesiastical use and custom to signify priests or bishops; which I think can scarce be said, to say nothing that the word elders hath been used by fanatical men, who admit of no ordination of bishops or priests by divine institution, and who have affixed it to their lay elders, who are appointed and degraded as it seemeth good to their congregations. Though the Protestants of the Church of England always translate elders for presbyters in the New Testament, yet I do not find this word once used in their liturgy or common prayer book, when any directions are given to those that perform the church office, who are called priests, bishops, curates, or ministers. — And a witness of the sufferings of Christ. S. Peter being called and made the first or chief of the apostles soon after Christ began to preach, he was witness of what Christ suffered, both during the time of his preaching and of his passion. — Glory. Some think that S. Peter only means, that he was present at his transfiguration, where was shewn some resemblance of the glory which is to come in heaven. Others think, that he expresseth the firm hopes he had of enjoying the glory of heaven. Wi.
drb › 1 Peter › 5 ›  Verse 1

Score: 1.00Commentary for 1 Peter 3:19
In which (to wit, soul or spirit) also he came, and preached to those spirits who were in prison. The true and common interpretation of this place seems to be, that the soul of Christ, after the separation from the body and before the resurrection, descended to a place in the interior parts of the earth, called hell in that which we call the apostles' creed, (sometimes called Abraham's bosom, sometimes Limbus Patrum, a place where were detained all the souls of the patriarchs, prophets, and just men, as it were in prison) and preached to these spirits in this prison; i.e. brought them this happy news, that he who was their Redeemer was now come to be their deliverer, and that at his glorious ascension they should enter with him into heaven, where none could enter before our Redeemer, who opened as it were heaven's gates. Among these were many who had been formerly at first incredulous in the time of Noe, who would not take warning from his preparing and building the ark, but it may be reasonably supposed that many of them repented of their sins when they saw the danger approaching, and before they perished by the waters of the deluge, so that they died at least not guilty of eternal damnation; because, though they were sinners, yet they worshipped the true God, for we do not find any proofs of idolatry before the deluge. These then, and all the souls of the just, Christ descended to free from their captivity, from their prison, and to lead them at his ascension triumphant with him into heaven. The Church of England cannot quarrel with this exposition, which seems altogether conformable to the third of their thirty-nine articles, which at present runs thus: "As Christ died for us, and was buried, so also it is to be believed that he went down into hell." It is thus expressed in the articles under queen Elizabeth, an. 1562; and in the articles put out ten years before, an. 1552, in the fourth year of king Edward the sixth, the words were: "that the body of Christ lay in the grave until his resurrection, but the spirit which he gave up was with the spirits which were detained in prison, or in hell, and preached to them, as the place in S. Peter testifieth." Dr. Pearson on the fifth article of the creed, writes thus: "There is nothing which the Fathers agree in more, than as to a local and real descent of the soul of Christ into the infernal parts, unto the habitation of the souls departed. . . . This was the general opinion of the Church, as may appear by the testimonies of those ancient writers, who lived successively and wrote in several ages, and delivered this exposition in such express terms as are not capable of any other interpretation." Thus Dr. Pearson. He cites the Fathers. See the edition, an. 1683, p. 237. Wi. — Prison. See here a proof of a third place, or middle state of souls: for these spirits in prison, to whom Christ went to preach after his death, were not in heaven, nor yet in the hell of the damned; because heaven is no prison, and Christ did not go to preach to the damned. Ch. — S. Austin, in his 99th epistle, confesses that this text is replete with difficulties. This he declares is clear, beyond all doubt, that Jesus Christ descended in soul after his death into the regions below, and concludes with these words: Quis ergo nisi infidelis negaverit fuisse apud inferos Christum? In this prison souls would not be detained unless they were indebted to divine justice, nor would salvation be preached to them unless they were in a state that was capable of receiving salvation.
drb › 1 Peter › 3 ›  Verse 19

Score: 1.00Commentary for 1 Peter 3:15
Always ready to satisfy, [1] &c. S. Peter would have every Christian, according to his circumstances and capacity, ready to give general reasons of his faith and hope of salvation, both to infidels and heretics that refuse to believe. Wi.
drb › 1 Peter › 3 ›  Verse 15

Score: 1.00Commentary for 1 Peter 2:16
As free; to wit, from the slavery of sin, but take care not to make this Christian freedom and liberty a cloak for malice, as they do, who pretend that this makes subjects free from their obedience to temporal princes and magistrates; or servants free from the obedience due to their masters, even when they are froward, [6] ill-humoured, or cross to them. Wi. — There were some heretics in the days of S. Peter, as there are at present, who under pretext of evangelical liberty seek to be free from all even lawful subjection, and thus set themselves above the ordinances of both civil and ecclesiastical power.
drb › 1 Peter › 2 ›  Verse 16

Score: 1.00Commentary for 1 Peter 2:1
Wherefore laying aside all malice. S. Peter having put them in mind of the great benefit of Christ's coming to redeem us from sin, exhorts them to avoid sin, to lead a life worthy of their vocation, to follow Christ's doctrine, and imitate his example. Wi.
drb › 1 Peter › 2 ›  Verse 1

Score: 1.00Commentary for 1 Peter 2:12
In the day of visitation. God is said to visit his people, sometimes by afflictions and punishments, and sometimes by graces and favours. Some think S. Peter here, by the day of visitation, means the approaching destruction of Jerusalem by the Romans, and that the sense is, that the heathen Romans seeing your peaceable dispositions and pious conversations, may have a favourable opinion of the Christian religion, and be converted. Others, that you and they to whom the gospel is preached, may glorify God when he visits them with graces and favours, whether exterior or interior. Wi. — Be careful not to give occasion to scandal. Detraction is the life of the world, and piety is most exposed to its shafts, because it most condemns the maxims of its followers.
drb › 1 Peter › 2 ›  Verse 12

Score: 1.00Commentary for 1 Peter 1:18
From your vain conversation of the tradition of your fathers. S. Peter teacheth what S. Paul repeats in many places, that it was in vain for them to hope to be saved by the ceremonies and precepts of the former law, to which their forefathers had added many unnecessary and groundless traditions. They could only hope for salvation by believing in Christ, by the price of whose precious blood they were redeemed from their sins, as they had heard by the word of the gospel preached to them. His doctrine is the same with that of S. Paul, of S. James, of S. John, and of the other apostles, that to be saved it is not enough to have faith or hope in Christ, but it must be a faith joined and working by charity, obeying the law of Christ in the spirit of charity with a sincere and brotherly love of every one, without setting our hearts upon the vanities and corruptible things of this world, remembering that all flesh is as grass, or the flowers of the field, which wither and pass away in a very short time. Thus presently vanish all riches, honours, pleasures, and all the glory of this life, but the word of God and his promises will bring us to happiness which will last for ever. Wi.
drb › 1 Peter › 1 ›  Verse 18

Score: 1.00Commentary for 1 Peter 1:1
Peter, an apostle of Jesus Christ, to the strangers dispersed. Lit. of the dispersion; i.e. to the Jews or Gentiles now converted, who lived dispersed in those countries, chosen or elected[1] according to the foreknowledge and eternal decrees of God unto the sanctification of the spirit. Wi. — Asia is taken for one of the four quarters of the globe, or for Asia Minor, or for that province of Asia Minor of which Ephesus is the capital. It is in this latter sense it appears here to be understood, since Pontus, Galatia, Cappadocia, and Bithynia are also contained in the provinces of Asia Minor. V.
drb › 1 Peter › 1 ›  Verse 1

Score: 1.00Commentary for Matthew 23:8
One is your master, or teacher, who is the Christ, and under him one vicar, the successor of S. Peter, with whom all Catholic teachers are one, because they all teach one and the same doctrine in every part of the Christian world; whereas in the multiplicity of modern sects, which are every day dividing and subdividing into fresh sects, no two leaders can be found teaching in all points exactly the same tenets; as each is not only allowed, but expected to follow his own private spirit, and to build his creed upon his own interpretation of Scripture. A.
drb › Matthew › 23 ›  Verse 8

Score: 1.00Commentary for James 5:20
He who causeth a sinner to be converted, &c. S. James concludes his epistle with a work of charity, one of the most acceptable to Almighty God, and most beneficial to our neighbour, when any one becomes instrumental in converting others from their errors, or from a wicked life; for it is only God that can convert the heart. But he who with a true and charitable zeal, animated with the love of God and of his neighbour, makes this the chief business of his life, has this comfort here given him, that this will cover in the sight of God a multitude of sins, which he may have contracted through human frailty. The Church of England, when they modelled the articles of their reformation, received this epistle of James as canonical. They profess to follow the holy Scriptures as the only rule of their belief: they find in the 14th and 15th verses of this chapter these words: "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil . . . and if he be in sins, they shall be forgiven him." In these words they find all that they themselves require, to be a sacrament of the new law; to wit, a precept or injunction, clear and unlimited as to time, a visible sign, with a promise of invisible grace, in remitting of sins, the minister of it, and the persons specified who are to receive it. They also found this practised at the time of the reformation by the Universal Church, by all Catholics, both in the east and west, both by the Latin and by the Greek Churches; and that all Christian Churches received it as a sacrament; and yet they thought fit to lay it quite aside, as if it was neither a sacrament nor a holy ceremony, nor a pious custom fit to be retained. They must have judged that they had convincing proofs both to contradict in other things the judgment and belief of the Catholic Church, and also in this particular; as to which latter case, I shall examine the reasons which they bring. I presume it may be needless to insist upon the groundless imagination of Wycliff, and some heretics about that time, who denied this to be a sacrament, fancying it was prescribed by S. James, because the oil of Palestine was a sovereign remedy to cure diseases. If so, any physician, any old woman or nurse to the sick, might have applied oil full as well, if not better than the priests. Calvin, and the reformation writers, give us the following reasons or conjectures, that this anointing, as well as that, (Mark vi. 13.) was only to be used for a time, by those who had the gift of curing diseases miraculously; so that like other miraculous gifts, (as the speaking of tongues, prophesying, &c.) it was but to last during the first planting of the Christian faith. Dr. Fulk, against the Rheims Testament, and Mr. Baxter, &c. affirm boldly, that Christ "appointed his apostles to anoint those with oil whom they cured." And Dr. Hammond says, "that the anointing with oil, was a ceremony used by Christ and his apostles in their miraculous cures." They assert this, as if it was taught by Scripture itself. They are no less positive that this anointing soon ceased, and was laid aside with the gift of miraculous cures, given sometimes to the first Christians at their baptism, or when they received the Holy Ghost in the sacrament of confirmation. Dr. Fulk, besides this, is positive that "the Greek Church, never to this day received this anointing and praying over the sick as a sacrament." These are their arbitrary, groundless, and false expositions, which they bring against a clear text of the holy Scriptures. It might be sufficient to oppose the judgment and authority of the Church to their private judgment. But to answer in short each particular: we find by the evangelists, (Mat. x. 8. Mark vi. 13. Luke x. 9.) that Christ gave to his twelve apostles, and afterwards to his seventy-two disciples, in their first mission before his death, (which was only into the cities of Israel) a power of casting out devils, of raising the dead, of curing diseases in his name. And S. Mark tells us, that they cast out many devils, and anointed many sick with oil, and cured them. But when Dr. Fulk and others add, that our Saviour appointed, ordered, or commanded them to anoint with oil those whom they cured, no such thing is said, nor insinuated, neither by S. Mark nor by any of the evangelists, nor any where in the holy Scriptures. And how Dr. Hammond could tell us that this "anointing with oil was a ceremony used by Christ himself," I cannot imagine. As for the apostles and disciples, they might cure many, making use of oil, and many without it by laying hands upon them, by a prayer, or by calling upon the name of Jesus, as the seventy-two disciples returned to him with joy, (Luke x. 17.) saying, Lord, even the devils are subject to us in thy name. Neither is it judge probable by the interpreters that the apostles, in their miraculous cures, were tied up or confined to the use of oil: especially since we find that after Christ's resurrection, in their second mission to all nations, Christ foretells (Mat. xvi. 18.) that they who believe in him, shall have this miraculous gift of healing the sick, but mentions only the laying of hands upon them: they shall lay hands on the sick, and they shall be well. Besides had Christ appointed or given orders to his disciples to make use of oil in such miraculous cures, it would scarce have happened but we should have some examples of it in the Acts of the Apostles, where so many miraculous cures are related to have been done by S. Peter, by S. Paul, and others, but no mention of this ceremony of oil. We agree with our adversaries that this gift of miraculous cures, of which S. Paul speaks, (1 Cor. xii.) was common only for a short time, like the other gifts of the Holy Ghost, which were only necessary, as S. Aug. takes notice, at the first planting of the Christian faith; and so that anointing with oil, merely as it was made use of in miraculous cures of the body, soon ceased, perhaps even before our Saviour's death; but we believe as our Saviour appointed water to be the matter of the sacrament of baptism, so he would have oil to be the matter of the sacrament of the sacrament of extreme unction, which he instituted to strengthen the souls of the sick, against the dangers and temptations at the approach of death, and of which S. James here speaks near upon thirty years after Christ's ascension. And the anointing in S. Mark, used in corporal diseases, may be looked upon as a figure of the sacrament of extreme unction in S. James, as the frequent washings or baptisms, as they are called, of the Jews, and especially the baptism of S. John, was a figure of the baptism of Christ. The miraculous gift of healing, as well as other gifts of the Holy Ghost, was often given with the sacraments, which were to be always continued, and not to cease, with those gifts. We may also take notice, that neither they who had this gift of healing, had any command or advice to make use of it to all that were sick, nor were all that were sick ordered to seek for a cure of those who had this gift; whereas here S. James orders every one to send for the priests of the Church to anoint him, and pray over him for spiritual relief. S. Timothy had frequent infirmities, as we read 1 Tim. v. 23. nor yet did S. Paul, who had that gift, cure him. The same S. Paul left Trophimus sick at Miletum. 2 Tim. iv. 20. Epaphroditus, S. Paul's companion in his labours, was sick, when he had S. Paul with him, even unto death; that is, so as to be at the point of death (Philip. ii. 27.); nor yet did S. Paul, but God, restore him to his health. And if S. James had spoken of a miraculous restoring of corporal health by that anointing, he should rather have said: bring in those who have the gift of healing; for we may reasonably suppose that many had this gift who were not priests, and we have no reason to suppose that all priests had this gift. Our adversaries tell us with great assurance, that this anointing mentioned by S. James was soon laid aside; which, say they, we may gather from the silence of the writers in the three following ages. To this merely negative argument the Catholics answer: 1. That it is enough we have the tradition and practise of the Church, witnessed by the writers in the ages immediately succeeding. 2. That the greatest part of the writings in those ages are not extant. 3. The writers of those times seldom mentioned those things which were sufficiently known among the Christians by daily use, especially what related to the sacraments and mysteries of the Christian religion, which (as it appears by the writings that they were able to preserve) they made it their particular endeavour to conceal from the heathens, who turned them to derision and contempt. In the mean time, had not this anointing been always retained and continued, the ages immediately following would not have conspired every where to practise it, and to look upon it as a sacrament. Not to insist on the authority of Origen,[4] in the beginning of the third age, (hom. ii. in Levit.) who numbering up the different ways by which sins are forgiven in the new law, says, that they were remitted when priests anoint the sick with oil, as in the epistle of S. James; S. Chrys.[5] in the end of the fourth age, (in his third book de Sacerdotio, tom. i. p. 384. Nov. Ed. Ben. written before the end of the fourth age, about the year 375) says, that priests (and his word expresseth sacrificing priests, not elders) have now a power to remit sins, which he proves from those words in S. James, Is any man sick among you? &c. This shews, as do also Origen's words, that this custom was then continued in the East, in the Greek Church, and that it was believed a sacrament, of which the priests only were the ministers. Innocent I.[6] in his answers to Decentius, bishop of Eugenium, in Italy, at the beginning of the fifth age, an. 416, calls this anointing and prayer over the sick, set down in S. James' epistle, a sacrament in the same sense as other sacraments in the new law. See Labbe's Councils, tom. ii, p. 1248. And as to what Innocent I. and Ven. Bede relate of a custom by which lay persons, when a priest could not be had, anointed and prayed over a person in danger, it was only to testify their desire of having the sacrament: as it was likewise a pious custom in some places for sinners to make a confession to a layman, not that they them looked upon it as a sacrament, but only that they hoped God would accept of their private devotions and humiliation, when they could not have a priest to administer the sacraments to them. It is needless to mention authors in the following ages. S. Greg. (Sacramentarium. fer. 5. in Cœna Dni.) describes the ceremony of blessing oil to be used in the anointing of the sick. Theodore, made archbishop of Canterbury, an. 668, among other decrees, ordains that sick persons receive the holy unction, set down by S. James. The Capitularia of Charles the great, say that no one, when about to depart out of this world, ought to want the anointing of the sacrament of oil. The same is ordained in a council of Chalons, an. 813, can. 48; by a council at Aix la Chapelle, an. 830, can. 5; by the council of Mayence, an. 847, can. 26, &c. Now since we find this anointing made use of as a sacrament at least from the fourth age, let our adversaries tell us when this anointing prescribed by S. James was left off, and when and how it came to be taken up again. They have no manner of proofs for either; and yet we have a right, as the authors of the annotations on the Rhem. Testam. observe, to demand clear and convincing proofs in this case, when the Scripture seems so clear for us and against them. Dr. Fulk affirms boldly, that this anointing was never to this day received in the Greek Church as a sacrament. This only shews how little credit is to be given to him. He might have found great reason to doubt of his bold assertion, since neither Photius, in the ninth age, nor Michael Cerularius, in the eleventh, ever objected this difference betwixt their Greek and the Latin Church, at a time when they reckoned up even the most minute differences either in doctrine or discipline, so as to find fault with the Latins for shaving their beards. He might have found it by what happened at the time of the council of Lyons, in the thirteenth age, when the pope, in his letter to the emperor of Constantinople, wrote that the Latin Church, and all in communion with him, acknowledged seven sacraments, which the Greeks never blamed. He might have observed the same when the Greeks and Armenians came to an union in the council of Florence, in the fifteenth age. The same Dr. Fulk, who wrote about the year 1600, could scarce be ignorant of the ill success the Augsbourg confession met with among the Greeks, to whom, when the Lutherans had sent copies of their faith and of their reformation, Jeremy, the patriarch of Constantinople, with a synod of the Greeks, condemned their articles, and among other points, declared that they held "in the orthodox Catholic Church seven divine sacraments," the same as in the Latin Church, baptism . . . and the holy oil. Had Dr. Fulk lived a little longer, he must have been more and more ashamed to find other Greek synods condemning him and all the said reformers. For when Cyrillus Lucaris, advanced to the see of Constantinople by the interest of the French Calvinists, began to favour and support the doctrine of the Calvinists, the Greeks in several synods under their patriarchs, (an. 1639, 1642, 1671, and 1672) condemned Cyril and the new doctrine of the said reformers, and expressly declared that they held seven sacraments. See M. Arnauld, tom. iii. Perpetuitè de la Foy; and the dissertations of M. Le Brun, tom. iii. p. 34, and 572, disert. 12, where he shews that all the churches of the East, and all the Christian churches of the world, though separated from the communion and subordination to the Pope, agree with the Latin Church, as to the sacrifice of the Mass, as to the real presence of Christ in the Eucharist, and as to the seven sacraments. Wi. — If, with holy Scripture, we must allow that charitable persons on earth may prove instrumental, under God, to their neighbour's salvation, why are we to deny this to the saints in heaven, whose charity for man is much greater?
drb › James › 5 ›  Verse 20

Score: 1.00Commentary for Hebrews 13:4
Marriage honourable in all. [2] It is doubtful both in the Latin and Greek, whether the sense be, marriage is honourable, or let it be accounted honourable, as it rather seems to be by the rest of the text. Again it may be doubted whether the sense be honourable in all persons, or in all things, and in all respects; as it seems to be the obvious signification that persons do nothing to dishonour their state, as they do who violate by adulteries the fidelity they owe to one another, who regard not the sanctity of this sacrament, who love not each other, who take not care of the education of their children. It does not follow from hence, that all persons without any exception, even those who have already made a vow to God to lead a single life, may lawfully marry. Such persons, by pretending to marry, incur their damnation. See 1 Tim. v. 12. Wi. — Or, let marriage be honourable in all. That is, in all things belonging to the marriage state. This is a warning to married people, not to abuse the sanctity of their state, by any liberties or irregularities contrary thereunto. Now it does not follow from this text that all persons are obliged to marry, even if the word omnibus were rendered, in all persons, instead of in all things: for if it was a precept, S. Paul himself would have transgressed it, as he never married. Moreover those who have already made a vow to God to lead a single life, should they attempt to marry, would incur their own damnation. Ch. — As marriage is a great sacrament, (Eph. v.) married persons should be careful to honour and respect it, by chaste and prudent behaviour; (see 1 Peter iii. and 1 Thess. iv.) but it too often happens that by criminal incontinence they change a great sacrament into a great sacrilege.
drb › Hebrews › 13 ›  Verse 4

Score: 1.00Commentary for Matthew 22:3
His servants. John the Baptist and Christ himself, who took the form of a servant, to call such as had been formerly invited to the nuptials that were to be celebrated in his time. The Jews were invited by Moses and the prophets, and were instructed to believe that the Messias would celebrate this happy feast. On the predetermined day, they were again called by his servants, saying: Do penance; for the kingdom of heaven is at hand: come to the feast, i.e. become members of his Church, by believing in Christ. Jans. — In the same manner, S. Chrysostom says that the Jews had been invited by the voice of the prophets, and afterwards by the Baptist, who declared to all, that Christ should increase, but that he himself should decrease. At length, they were invited by the Son in person, crying aloud to them: come to me all you that labour, and are heavily laden, and I will refresh you. Mat. xi. 28. And again: if any man thirst, let him come to me and drink. S. John vii. 37. — And not by his words only, but by his actions also did he call them; and after his resurrection, by the ministry of Peter and the rest of the apostles (hom. lxx,) he informed the invited Jews that the banquet was ready; because the Christian religion being now established, the way to eternal happiness was laid open to mankind.
drb › Matthew › 22 ›  Verse 3

Score: 1.00Commentary for Hebrews 10:15-18
The Holy Ghost also doth testify to us, and assures us of this, by the prophet Jeremy, (C. xxxi. 33.) in the words above cited, (C. viii, v. 8.) when he promises to give a new testament, and that he will remember no more their sins. — Now where there is remission of these, there is no more an oblation for sin. That is, there is no need of any other oblation to redeem us from sin, after the price of our redemption from sin is paid. There is no need of any other different oblation; all that is wanting, is the application of the merits and satisfactions of Christ. No need of those sacrifices, which were ordered in the law of Moses. To convince them of this, is the main design of S. Paul in this place. The pretended reformers, from several expressions of S. Paul in this chapter, think they have clear proofs that no sacrifice at all ought to be offered after Christ's one sacrifice on the cross; and that so many sacrifices and oblations of masses, are both needless and against the doctrine of the apostle, who says, that Christ by one oblation hath perfected for ever them that are sanctified. v. 14. And again, that where there is a remission of sins, now there is no more an oblation for sin. This objection, which is obvious enough, was not first invented by the Calvinists against them they nickname Papists: the same is found in the ancient Fathers; and by their answers, and what they have witnessed concerning the daily sacrifice of the mass, they may find their doctrine of a religion without a continued sacrifice evidently against the doctrine and practice of the Catholic Church from the first ages of the Christian religion, till they came to be reformers, not of manners, but of the Catholic belief. Hear S. Chrys. (hom. xvii.) in his commentary on this very chapter: "What then, saith he, do not we offer up (or make an oblation) every day? We offer up indeed, but with a remembrance of his death. And this oblation is one, and not many. How is it one, and not many? . . . because, as he that is offered many times, and in many places, is the same body, not many and different bodies, so is it one sacrifice. He (Christ) is our high priest, who offered this sacrifice, by which we are cleansed: we now offer up the same . . . He said: Do this in remembrance of me. We do not offer a different sacrifice, but the very same, as then our high priest." S. Chrys. here says, and repeats it over and over again, that we offer up a sacrifice. 2. That we offer it up every day. 3. That the sacrifice which we daily offer is one and the same oblation, one and the same sacrifice, which our high priest, Christ, offered. 4. That in offering this sacrifice, which in all places, and at all times, is the same body of Christ, and the same sacrifice, we do, and offer it, as he commanded us at his last supper, with a remembrance of him. Is this the practice, and is this the doctrine of our dear countrymen, the English Protestants? But at least it is the constant doctrine, as well as practice, of the whole Catholic Church. The council of Trent, as we have already cited the words, (c. vii.) teacheth the very same as S. Chrys. who never says, as some one of late hath pretended, that what we offer is a remembrance only. As the sacrament of the Eucharist, according to the words of Christ in the gospel, is to be taken with a remembrance of him, and yet is not a remembrance only, but is his body and blood, so the sacrifice is to be performed with a remembrance of his benefits and sufferings, by his priests and ministers, but at the same time is a true and propitiatory sacrifice, the priests daily sacrifice, and offer up the same sacrifice, the manner only being different. The sacrifice and mass offered by Peter, is not different in the notion of a sacrifice or oblation from that of Paul, though the priests and their particular actions be different: the same sacrifice was offered by the apostles, and in all Christian ages; and the same sacrifice, according to the prophecy of Malachy, (c. i, v. 11.) shall be offered in all nations to the end of the world. This doctrine and practice is not only witnessed by S. Chrys. but generally by the ancient Fathers and interpreters, as we have taken notice in short in the annotations on S. Matt. See S. Ignatius, in his epistle to the people of Smyrna; S. Justin, in his dialogue with Tryphon; S. Iren. l. 4. c. xxxii. and xxxiv.; Tertull. lib. de Velandis Virg. Euseb. l. 1. de demonst. Evang. c. ult. S. Jerom ep. ad Evangelum; S. Amb. in Ps. xxxviii. and on 1 chap. of S. Luke; S. Aug. l. 16. de civ. Dei. c. xxii. l. cont. Advers. legis c. 22. and lib. ix. Confess. c. xii.; S. Chrys. hom. lx. ad Pop. Antiochenum. et hom. lxxii. in Matt. The first gen. coun. of Nice. — But from this one oblation on the cross and remission of sins, obtained by our Saviour Christ, will our adversaries pretend insisting on the bare letter, that Christ has done all for us, and that we need do nothing, unless perhaps endeavour to catch hold of the justifying cloak of Christ's justice by faith only? At this rate the love of God and of our neighbour, a life of self-denials, such as Christ preached to every one in the gospel, the practices of prayer, fastings, almsdeeds, and all good works, the sacraments instituted by our Saviour Christ may be all safely laid aside; and we may conclude from hence, that all men's sins are remitted before they are committed. Into what extravagances do men run, when their private spirit pretends to follow the letter of the Holy Scriptures, and when they make their private judgment the supreme guide in matter of divine faith? It is very true, that Christ hath paid the ransom of all our sins, and his satisfactions are infinite; but to partake of the benefit of this general redemption, the merits and satisfaction of Christ are to be applied to our souls, and this by the order of Providence is to be done not only by faith but by other virtues, by good works, by the sacraments, and by repeating the oblation and the same sacrifice, the manner only being different, according to the doctrine and practice of the Catholic Church from the apostle's time. Wi. — Where there is a full remission of sins, as in baptism, there is no more occasion for a sin-offering to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ's death. Ch.
drb › Hebrews › 10 ›  Verse 15 through 18

Score: 1.00Commentary for 2 Timothy 3:16
All scripture divinely inspired is profitable to teach, to reprove, to correct, or admonish, to instruct others in justice, and in the ways of virtue, that thus he who is a man of God, a minister of the gospel, may be perfect and instructed unto every good work. But when our adversaries of the pretended reformation, undertake from these four verses to shew, first, that every ignorant man or woman is hereby warranted to read and put what construction his or her private spirit, or private judgment, suggests upon all places of the holy Scriptures; and secondly, that the Scriptures alone contain all truths which a Christian is bound to believe; or at least, that the Scriptures teach him all things necessary to salvation, without regard to the interpretation and authority of the Catholic Church: I may at least say (without examining at present any other pretended grounds of these assertions) that these consequences are very remote from the text and sense of S. Paul in this place. As to the first, does this follow; the Scriptures must be read by Timothy, a priest, a bishop, a man of God, a minister of the gospel, whose office it is to instruct and convert others, therefore they are proper to be read and expounded by every ignorant man or woman? Does not S. Paul say elsewhere, (2 Cor. ii. 17.) that many adulterate and corrupt the word of God? does not S. Peter tell us also, (2 Pet. iii. 16.) that in S. Paul's epistles are some things . . . . which the unlearned and unstable wrest, as also the other scriptures, to their own perdition? See the preface to S. John, where reasons are brought for which it was requisite that the Church should put some restraint to the abuse which the ignorant made of reading the Scriptures in vulgar tongues. As to the second consequence, does it follow: every Scripture divinely inspired is profitable for S. Timothy, for a priest, a bishop, a man of God, a minister and preacher of the gospel, to teach and instruct, and conduce to bring both him and others to salvation; therefore they contain all things that a Christian need to believe? &c. Is not every Christian bound to believe that the books in the canon of the New and Old Testament are of divine authority, as in particular these two epistles of S. Paul to Timothy? Where does the Scripture assure us of this? But of this elsewhere. Wi. — Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures which Timothy knew from his infancy, (that is, with the Old Testament alone) nor yet with the New Testament, without taking along with it the traditions of the apostles and the interpretation of the Church, to which the apostles delivered both the book and the true meaning of it. Ch.
drb › 2 Timothy › 3 ›  Verse 16

Score: 1.00Commentary for 2 Timothy 2:20
In a great house there are, &c. Though S. Chrys. by a great house, understands this world, and seems to think that in the Church there are none but precious vessels of gold and of silver, yet this is only true of the perfect part of the Church, as it comprehends the elect only. The common exposition, by the great house, understands the Catholic Church of Christ here upon earth, in which are mixed both vessels of gold and of earth, both good and bad; both the faithful that will be saved, and others that will be lost by not persevering in the faith and grace of Christ. Every one's endeavour must be to cleanse himself from these, to depart from the ways of iniquity, by the assistances of those graces which God offers him, that so he may be a vessel unto honour, not troubling himself about the mysteries and secrets of predestination, but believing and knowing for certain, that if he be not wanting on his part, he can never be lost: and therefore let him follow the admonition of S. Peter, 2 Pet. i. 10. "Wherefore, brethren, labour the more, that by good works you may make sure your vocation and election: for doing these things, you shall not sin at any time." Wi.
drb › 2 Timothy › 2 ›  Verse 20

Score: 1.00Commentary for Matthew 19:27
Behold we have left all! What confidence this in Peter! He had been but a fisherman, always poor, living by his industry, and gaining his bread by the sweat of his brow; yet with great confidence he says, we have left all. S. Jer. — For, we are not to consider what he left, but the will with which he left his all. He leaves a great deal, who reserves nothing for himself. It is a great matter to quit all, though the things we leave be very inconsiderable in themselves. Do we not observe with how great affection we love what we already have, and how earnestly we search after what we have not? It is on this account that S. Peter, and his brother, S. Andrew, left much, because they denied themselves even the desire and inclination of possessing any thing. S. Gregory on S. Mat. hom. v. — Though I have not been rich, I shall not, on that account, receive a less reward; for, the apostles, who have done the same thing with me, were no richer than myself. He therefore leaves all the world, who leaves all he has, and the desire of ever having more. S. Aug. ep. lxxxix. ad. Hilar.
drb › Matthew › 19 ›  Verse 27

Score: 1.00Commentary for Matthew 18:21
S. Peter knew the Jews to be much given to revenge; he therefore thought it a great proof of superior virtue to be able to forgive seven times. It was for this reason he proposed this question to our Lord; who, to shew how much he esteemed charity, immediately answered, not only seven times, but seventy times seven times. He does not mean to say that this number must be the bounds of our forgiving; we must forgive to the end, and never take revenge, however often our brother offend against us. There must be no end of forgiving poor culprits that sincerely repent, either in the sacrament of penance, or one man another his offences. B. — To recommend this great virtue more forcibly, he subjoins the parable of the king taking his accounts: and, from the great severity there exercised, he intimates how rigid will his heavenly Father be to those who forgive not their enemies. Dion. Carth.
drb › Matthew › 18 ›  Verse 21

Score: 1.00Commentary for Matthew 18:1
Who, thinkest thou? This altercation for superiority among the apostles, whilst they were upon their road to Judea, might have arisen from another cause besides the precedence given by Jesus Christ to Peter above, as S. Chrysostom (hom. lix. in Mat.) affirms. A report prevailed among the disciples, that Christ would soon die; and they wished to know who would be the first, when he was gone. Jans. — Or expecting that by his future resurrection he would enter into full possession of his temporal kingdom, they wished to learn which of them should be the greater in this new and glorious state. Calmet supposes that Peter was not with them, but that he had gone before with his Master to Capharnaum. C.
drb › Matthew › 18 ›  Verse 1

Score: 1.00Commentary for Matthew 18:18
Whatsoever you shall bind, &c. The power of binding and loosing, which in a more eminent manner was promised to S. Peter, is here promised to the other apostles and their successors, bishops and priests. Wi. — The power of binding and loosing, conferred on S. Peter, excelled that granted to the other apostles, inasmuch as to S. Peter, who was head and pastor of the whole Church, was granted jurisdiction over the other apostles, while these received no power over each other, much less over S. Peter. T. — Priests receive a power not only to loose, but also to bind, as S. Ambrose writeth against the Novatians, who allowed the latter, but denied the former power to priests. Lib. i. de pœnit. c. ii. B.
drb › Matthew › 18 ›  Verse 18

Score: 1.00Commentary for Colossians 3:6
The children of unbelief are either those who perished in Noe's flood, for S. Peter in his epistle give them this title, or they are the inhabitants of Chanaan, whom Josue exterminated; for these also are called children of unbelief, in the epistle to the Hebrews, and their crimes were the same as those mentioned here. Calmet.
drb › Colossians › 3 ›  Verse 6

Score: 1.00Commentary for Matthew 17:6
And were very much afraid. There were two causes that might produce this fear in the apostles, the cloud that overshadowed them, or the voice of God the Father, which they heard. Their human weakness could not bear such refulgent beams of glory, and trembling in every limb, they fall prostrate on the ground. S. Jer. — The Almighty, it seems, was pleased to fulfil the wish of Peter, thereby to shew that Himself is the tent or pavilion, under the shade of which the blessed shall live for ever, and to sanction the public and explicit confession of Peter relative to the divinity of Jesus Christ, by his own no less public and explicit confession, joined with an express command to hear and obey him. S. Chrysostom very justly remarks, that this voice was not heard till after the departure of Moses and Elias, that no possible doubt might exist to whom it was referred, and that it was to Christ only and to no other. — Hear ye Him: i.e. as the law and the prophets are fulfilled and verified in Jesus Christ, your new legislator and prophet, you are to hear and obey Him in preference to either Moses or Elias, or any other teacher. A.
drb › Matthew › 17 ›  Verse 6

Score: 1.00Commentary for Matthew 17:3
Moses and Elias. Jesus Christ had been taken by the people for Elias, Jeremias, or one of the prophets. He therefore chose the chief of all the prophets to be present, that he might shew his great superiority over them, and verify the illustrious confession of Peter. The Jews had accused Christ of blasphemy, and of breaking the sabbath; the presence of Moses and Elias refuted the calumny; for the founder of the Jewish laws would never have sanctioned him who was a transgressor of those laws; and Elias, so full of zeal for the glory of God, would never have paid homage to one who made himself equal to God, had he not really been the Son of the Most High. S. Chry. hom. lvii. — S. Hilary thinks that Moses and Elias (who represent the law and the prophets, and who here bear witness to the divinity of Jesus Christ,) will be the precursors of his second coming, alluded to in Revelations, ch. xi, though the general opinion of the Fathers is, that the two witnesses there mentioned are Enoch and Elias. Jans. — It is hence evident, that the saints departed can and do, with the permission of God, take an interest in the affairs of the living. S. Aug. de curâ pro mort. c. xv. 16. — For as angels elsewhere, so here the saints also, served our Saviour; and as angels, both in the Old and New Testament, were frequently present at the affairs of men, so may saints. B. — All interpreters agree, that Elias appeared in his own body, but various are their opinions with regard to the apparition of Moses. A.
drb › Matthew › 17 ›  Verse 3

Score: 1.00Commentary for Matthew 17:26
But that we may not. Jesus Christ pays the tribute, not as one subject to the law, but as consulting the infirmity of the people; but he first shews himself exempt from the above example, lest his disciples might take occasion of scandal therefrom. S. Chrys. hom. lix. — For me and thee. A great mystery this: Jesus Christ paid not only for himself, but for the future representative of Him and his Church, in whom, as chief, the rest were comprised. S. Aug. q. ex Nov. Tes. q. lxxv. tom. 4. Jesus Christ here, as well as on many other occasions, pointedly marks the precedence of Peter, which might give rise to the strife and contention of the disciples, in the commencement of the ensuing chapter, on the subject of superiority. Thus S. Jer. Chrys. Tirinus, &c.

drb › Matthew › 17 ›  Verse 26

Score: 1.00Commentary for Matthew 17:1
And after six days. S. Mat. reckons neither the day of the promise, nor the day of the transfiguration; S. Luke, including both, calls the interval about eight days, ωσει ημεραι οκτω . S. Chry. — He took Peter, as head of the apostolic college; James, as first to shed his blood for the faith; and John, as he was to survive all the rest, and to transmit to posterity the circumstances of this glorious mystery; or, according to S. Chry. on account of their more excellent love, zeal, courage, sufferings and predilection. The mountain is generally believed to be Thabor, and as such is considered by Christians as holy, and was much frequented by pilgrims, as S. Jerom testifies. Ven. Bede tells us that three churches were built upon it; and Mr. Maundrell, in his Journey from Aleppo to Jerusalem, p. 112, says there are still three grottoes, made to represent the three tabernacles proposed by S. Peter. According to Le Brun, Thabor is situated about 12 miles from the sea of Galilee, and eight from Nazareth. Others, however, do not think the transfiguration took place on Mount Thabor, which was in the middle of Lower Galilee, because S. Mark (ix. 29,) says, that Christ and his apostles, departing thence, passed through Galilee, and not out of Galilee, and suppose it might be Libanus, because it was near Cæsarea Philippi; in the borders of which Christ appears at this time to have been, at least the promise of the transfiguration was made there, and this place is distant about 60 miles from Mount Thabor. Mat. xvi. 13. — Mount Libanus is the highest in Palestine, according to S. Jerom; and of it Isaias prophesied: " the glory of Libanus is given to it, the beauty of Carmel and Saron; they shall see the glory of our God, " xxxv. 2. T. — But, as we said above, Thabor is very generally supposed to have been the mountain.
drb › Matthew › 17 ›  Verse 1

Score: 1.00Commentary for Matthew 17:14
And when he was come. Peter, by wishing to remain on the holy mount, preferred his own gratification to the good of many. But true charity seeketh not its own advantage only; what therefore appeared good to Peter, did not appear so to Christ, who descends from the mountain, as from his high throne in heaven, to visit man. Origen.
drb › Matthew › 17 ›  Verse 14

Score: 1.00Commentary for Ephesians 4:5
This contains some more reasons why Christians should love one another. We are all the servants of the same God, believe the same mysteries, and receive the same sacraments, whoever may be the dispenser of them. — One faith. As rebellion is the bane of commonwealths and kingdoms, and peace and concord the preservation of the same; so is schism, and diversity of faith or fellowship in the service of God, the calamity of the Church: and peace, unity, and uniformity, the special blessing of God therein. S. Cyprian, in his book on the unity of the Church, writeth thus: "One Church, for one is my dove. This unity of the Church, he that holdeth not, doth he think he holdeth the faith? He that withstandeth or resisteth the Church, he that resisteth Peter's chair, upon which the Church was built, doth he trust that he is in the Church?" And again, Ep. xl. "There is one God, and one Christ, and one Church, and one chair, by our Lord's voice founded upon Peter. To set up another altar, or to constitute another priesthood, besides the one altar and the one priesthood, is impossible. Whosever gathereth elsewhere scattereth. It is adulterous, it is impious, it is sacrilegious, whatsoever is instituted by man to the breach of God's disposition. Get ye far from such men: they are blind, and leaders of the blind." S. Hilary also applies this text against the Arians thus: "Perilous and miserable it is that there are now among them as many faiths as wills, and as many doctrines as manners; whilst modes of faith are written as men will, or as they will, so are understood. Whereas the one truth teaches there is but one God, one Lord, one baptism, and also one faith: hence whilst more faiths are made, they begin by falling from that which is the only faith, and end in having no faith at all." S. Hilary, l. ad Constantium Augustum.
drb › Ephesians › 4 ›  Verse 5

Score: 1.00Commentary for Ephesians 3:6
That the Gentiles should be coheirs, &c. This is the mystery which was heretofore unknown, and now revealed. This is what the greatest part of the Jews could never be brought to believe, that the Gentiles should be equally sharers with them of God's promises and blessings. They were strangely scandalized that S. Peter should receive Cornelius, an uncircumcised man, into the same communion. On the like account they persecuted S. Paul. Wi.
drb › Ephesians › 3 ›  Verse 6

Score: 1.00Commentary for Ephesians 2:20
The Church is in this place said to be built upon the apostles and prophets; why not then upon S. Peter?
drb › Ephesians › 2 ›  Verse 20

Score: 1.00Commentary for Matthew 16:24
If any man will come. S. Chry. Euthymius, and Theophylactus, shew that free will is confirmed by these words. Do not expect, O Peter, that since you have confessed me to be the Son of God, you are immediately to be crowned, as if this were sufficient for salvation, and that the rest of your days may be spent in idleness and pleasure. For, although by my power, as Son of God, I could free you from every danger and trouble, yet this I will not do for your sake, that you may yourself contribute to your glory, and become the more illustrious. S. Chry. hom. lvi.
drb › Matthew › 16 ›  Verse 24

Score: 1.00Commentary for Matthew 16:22
Peter taking him, &c. out of a tender love, respect and zeal for his honour, began to expostulate with him, and as it were to reprehend him, [3] saying, Lord, far be it from thee, God forbid, &c. Wi.
drb › Matthew › 16 ›  Verse 22

Score: 1.00Commentary for Matthew 16:23
Go after me, Satan. [4] The words may signify, begone from me; but out of respect due to the expositions of the ancient fathers, who would have these words to signify come after me, or follow me, I have put, with the Rheims translation, go after me. Satan is the same as an adversary: (Wi.) and is here applied to Peter, because he opposed, out of mistaken zeal, Christ's passion, without which the great work of man's redemption could not be effected. Peter, however, unknowingly or innocently, raised an opposition against the will of God, against the glory of Jesus, against the redemption of mankind, and against the destruction of the devil's kingdom. He did not understand that there was nothing more glorious than to make of one's life a sacrifice to God. V. — Thou dost not, i.e. thy judgment in this particular is not conformable with that of God. Hence our separated brethren conclude that Christ did not, in calling him the rock in the preceding verses, appoint him the solid and permanent foundation of his Church. This conclusion, however, is not true, because, as S. Augustine and theologians affirm, Peter could fall into error in points regarding morals and facts, though not in defining or deciding on points of faith. Moreover, S. Peter was not, as S. Jerom says, appointed the pillar of the Church till after Christ's resurrection. T. — And it was not till the night before Christ suffered that he said to Peter: Behold, Satan hath desired to have thee; but I have prayed for thee, that " thy faith fail not ," and thou being once converted confirm thy brethren. Luke xxii. 31. A.
drb › Matthew › 16 ›  Verse 23

Score: 1.00Commentary for Matthew 16:19
And I will give to thee the keys, &c. This is another metaphor, expressing the supreme power and prerogative of the prince of the apostles. The keys of a city, or of its gates, are presented or given to the person that hath the chief power. We also own a power of the keys, given to the other apostles, but with a subordination to S. Peter and to his successor, as head of the Catholic Church. — And whatsoever thou shalt bind, &c. All the apostles, and their successors, partake also of this power of binding and loosing, but with a due subordination to one head invested with the supreme power. Wi. — Loose on earth. The loosing the bands of temporal punishments due to sins, is called an indulgence: the power of which is here granted. Ch. — Although Peter and his successors are mortal, they are nevertheless endowed with heavenly power, says S. Chry. nor is the sentence of life and death passed by Peter to be attempted to be reversed, but what he declares is to be considered a divine answer from heaven, and what he decrees, a decree of God himself. He that heareth you, heareth me, &c. The power of binding is exercised, 1st. by refusing to absolve; 2d. by enjoining penance for sins forgiven; 3d. by excommunication, suspension or interdict; 4th. by making rules and laws for the government of the Church; 5th. by determining what is of faith by the judgments and definitions of the Church. T. — The terms binding and loosing, are equivalent to opening and shutting, because formerly the Jews opened the fastenings of their doors by untying it, and they shut or secured their doors by tying or binding it. V. — Dr. Whitby, a learned Protestant divine, thus expounds this and the preceding verse: "As a suitable return to thy confession, I say also to thee, that thou art by name Peter, i.e. a rock; and upon thee, who art this rock, I will build my Church, and I will give to thee the keys of the kingdom of heaven, the power of making laws to govern my Church. " Tom. i, p. 143. Dr. Hammond, another Protestant divine, explains it in the same manner. And p. 92, he says: " What is here meant by the keys, is best understand by Isaias xxii. 22, where they signify ruling the whole family or house of the king: and this being by Christ accommodated to the Church, denotes the power of governing it."
drb › Matthew › 16 ›  Verse 19

Score: 1.00Commentary for Matthew 16:18
Καγω . And I say to thee, and tell thee why I before declared, (John i. 42.) that thou shouldst be called Peter, for thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it. Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes. T. — In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between petra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple. V. — Thou art Peter; [2] and upon this (i.e. upon thee, according to the literal and general exposition of the ancient Fathers) I will build my church. It is true S. Augustine, in one or two places, thus expounds these words, and upon this rock, (i.e. upon myself:) or upon this rock, which Peter hath confessed: yet he owns that he had also given the other interpretation, by which Peter himself was the rock. Some Fathers have also expounded it, upon the faith, which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith. No one questions but that Christ himself is the great foundation-stone, the chief corner-stone, as S. Paul tells the Ephesians; (C. ii, v. 20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apoc. xxi. 14. In the mean time, S. Peter (called therefore Cephas, a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church. Wi. — Thou art Peter, &c. As S. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a rock, (John i. 42.) should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven. — Upon this rock, &c. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, Thou art a rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same. Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder. Matt. vii. 24, 25. — The gates of hell, &c. That is, the powers of darkness, and whatever Satan can do, either by himself or his agents. For as the Church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, i.e. the whole strength, and all the efforts it can make, will never be able to prevail over the city or Church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the Church of Christ. Ch. — The gates, in the Oriental style, signify the powers; thus, to this day, we designate the Ottoman or Turkish empire by the Ottoman port. The princes were wont to hold their courts at the gates of the city. V.
drb › Matthew › 16 ›  Verse 18

Score: 1.00Commentary for Matthew 16:17
Blessed art thou, Simon Bar-Jona. Σιμον is undoubtedly Συμεων , as written 2 Pet. i. 1. Βαριωνα is son of Jona, or John, an abridgment for Βαριωαννα . Bar, in Chaldaic, is son; hence S. Peter is called, in John xxi, 16. and 17, Simon, son of John. It was customary with the Jews to add to a rather common name, for the sake of discrimination, a πατρωνυμικον , or patronymic, as appears from Matt. x. 3. and xxiii. 35. Mark ii. 14. John vi. 42. P.
drb › Matthew › 16 ›  Verse 17

Score: 1.00Commentary for Matthew 16:16
Simon Peter answering. As Simon Peter had been constituted the first in the college of apostles, (Matt. x. 2.) and therefore surpasseth the others in dignity as much as in zeal, without hesitation, and in the name of all, he answers: thou art the Christ, the Redeemer promised to the world, not a mere man, not a mere prophet like other prophets, but the true and natural Son of the living God. Thus SS. Chrys. Cyril, Ambrose, Austin, and Tirinus. When our Saviour inquired the opinion of the vulgar, all the apostles answered; but when he asks their opinion of him, Peter, as the mouth of the rest, and head of the whole college, steps forth, and prevents the others. Chrys. hom. lv. — Tu es Christus, filius Dei vivi; or, as it is in the Greek, ο χριστος, ο υιος ; The Christ, the Son, the Christ formerly promised by the law and the prophets, expected and desired by all the saints, the anointed and consecrated to God: ο υιος , the Son, not by grace only, or an adoptive filiation like prophets, to whom Christ is here opposed, but by natural filiation, and in a manner that distinguishes him from all created beings. — Thou art [1] Christ, the Son of the living God, not by grace only, or by adoption, as saints are the sons of God, but by nature, and from all eternity, the true Son of the living God. Wi.
drb › Matthew › 16 ›  Verse 16

Score: 1.00Commentary for Galatians 2:9
James, and Cephas, and John. No proof of any greater authority can be drawn from the placing or numbering of James first, which perhaps S. Paul might do, because of the great respect he knew the Jewish converts had for S. James, bishop of Jerusalem, where the ceremonies of the law of Moses were still observed. Several Greek copies have Peter, James, and John. So we also read in S. Jerom's Commentary, p. 240, and S. Chrys. in his Exposition, p. 729, has Cephas, John, and James. Wi.
drb › Galatians › 2 ›  Verse 9

Score: 1.00Commentary for Galatians 2:7
As to Peter was that of the circumcision. Calvin pretends to prove by this, that S. Peter and his successors are not head of the whole Church, because S. Peter was only the apostle of the Jews. But S. Paul speaks not here of the power and jurisdiction, but of the manner that S. Peter and he were to be employed. It was judged proper that S. Peter should preach chiefly to the Jews, who had been the elect people of God, and that S. Paul should be sent to the Gentiles; yet both of them preached both to Jews and Gentiles: and S. Peter, by receiving Cornelius, first opened the gate of salvation to the Gentiles, as he says of himself, (Acts xv. 7.) that God made choice of him, that the Gentiles by his mouth should hear the gospel, and believe. That S. Peter was head of the Church, see the notes on Matt. xvi. and John xxi. Wi.
drb › Galatians › 2 ›  Verse 7

Score: 1.00Commentary for Galatians 2:16
Knowing that a man is not justified by the works of the law. S. Paul, to the end of the chapter, seems to continue his discourse to S. Peter, but chiefly to the Jewish Galatians, to shew that both the Gentiles, whom the Jews called and looked upon as sinners, and also the Jews, when converted, could only hope to be justified and saved by the faith of Christ, and not by the works of the law. — But if while we seek to be justified in Christ, by faith in him, and by his grace, we ourselves also are found sinners, as the false doctors teach you, and not to be justified but by the ceremonies and works of the law of Moses, this blasphemous consequence must follow, that Christ is the minister and author of sin, by making us believe that by faith in him, and complying with his doctrine, we may be justified and saved. For thus we must be considered transgressors, unless we renew and build again what Christ and we have destroyed. — For by the law I am dead to the law. That is, says S. Jerom, by the evangelical law of Christ I am dead to the ancient law and its ceremonies. Others expound it, that by the law and its types and figures, and by the predictions contained in the law, I know the Mosaical law hath now ceased, in which sense he might say, by the law I am dead to the law. — If justice. That is, if justification and salvation be to be had, or could have been had by the works of the law; therefore Christ died in vain, and it was not necessary that he should become our Redeemer. Wi.
drb › Galatians › 2 ›  Verse 16

Score: 1.00Commentary for Galatians 2:11
But when Cephas, &c.[1] In most Greek copies, we read Petrus, both here and v. 13. Nor are there any sufficient, nor even probable grounds to judge, that Cephas here mentioned was different from Peter, the prince of the apostles, as one or two later authors would make us believe. Among those who fancied Cephas different from Peter, not one can be named in the first ages, except Clemens of Alexandria, whose works were rejected as apocryphal by Pope Gelasius. The next author is Dorotheus of Tyre, in his Catalogue of the seventy-two disciples, in the fourth or fifth age, and after him the like, or same catalogue, in the seventh age, in the Chronicle, called of Alexandria, neither of which are of any authority with the learned, so many evident faults and falsehoods being found in both. S. Jerom indeed on this place says, there were some (though he does not think fit to name them) who were of that opinion; but at the same time S. Jerom ridicules and rejects it as groundless. Now as to authors that make Cephas the same with S. Peter, the prince of the apostles, we have what may be called the unexceptionable and unanimous consent of the ancient fathers and doctors of the Catholic Church, as of Tertullian, who calls this management of S. Peter, a fault of conversation, not of preaching or doctrine. Of S. Cyprian, of Origen, of the great doctors, S. Jerom, S. Aug. S. Chrys. S. Greg. the Great, of S. Cyril of Alex. of Theodoret, Pope Gelasius, Pelagius the second, S. Anselm, S. Thomas. In later ages, of Bellarm. Baronius, Binius, Spondan, of Salmeron, Estius, Gagneius, Tirinus, Menochius, Alex. Natalis, and a great many more: so that Cornelius a Lapide on this place says, that the Church neither knows, nor celebrates any other Cephas but S. Peter. Tertullian and most interpreters take notice, that S. Peter's fault was only a lesser or venial sin in his conduct and conversation. Did not S. Paul on several occasions do the like, as what is here laid to S. Peter's charge? that is, practise the Jewish ceremonies: did not he circumcise Timothy after this, an. 52? did he not shave his head in Cenchrea, an. 54? did he not by the advice of S. James (an. 58.) purify himself with the Jews in the temple, not to offend them? S. Jerom, and also S. Chrys.[2] give another exposition of this passage. They looked upon all this to have been done by a contrivance and a collusion betwixt these two apostles, who had agreed beforehand that S. Peter should let himself be reprehended by S. Paul, (for this they take to be signified by the Greek text) and not that S. Peter was reprehensible; [3] so that the Jews seeing S. Peter publicly blamed, and not justifying himself, might for the future eat with the Gentiles. But S. Aug. vigorously opposed this exposition of S. Jerom, as less consistent with a Christian and apostolical sincerity, and with the text in this chapter, where it is called a dissimulation, and that Cephas or Peter walked not uprightly to the truth of the gospel. After a long dispute betwixt these two doctors, S. Jerom seems to have retracted his opinion, and the opinion of S. Aug. is commonly followed, that S. Peter was guilty of a venial fault of imprudence. In the mean time, no Catholic denies but that the head of the Church may be guilty even of great sins. What we have to admire, is the humility of S. Peter on this occasion, as S. Cyprian observes,[4] who took the reprehension so mildly, without alleging the primacy, which our Lord had given him. Baronius held that S. Peter did not sin at all, which may be true, if we look upon his intention only, which was to give no offence to the Jewish converts; but if we examine the fact, he can scarce be excused from a venial indiscretion. Wi. — I withstood, &c. The fault that is here noted in the conduct of S. Peter, was only a certain imprudence, in withdrawing himself from the table of the Gentiles, for fear of giving offence to the Jewish converts: but this in such circumstances, when his so doing might be of ill consequence to the Gentiles, who might be induced thereby to think themselves obliged to conform to the Jewish way of living, to the prejudice of their Christian liberty. Neither was S. Paul's reprehending him any argument against his supremacy; for is such cases an inferior may, and sometimes ought, with respect, to admonish his superior. Ch.
drb › Galatians › 2 ›  Verse 11

Score: 1.00Commentary for Galatians 1:18
Then three years after, I came to Jerusalem to see (and as S. Chrys. says, out of respect to make a visit to) Peter, but staid only at Jerusalem fifteen days, and saw none of the apostles except him, and James, the brother, or cousin of our Lord; so that I was yet unknown by face to the Christian churches in Judea. Wi.
drb › Galatians › 1 ›  Verse 18

Score: 1.00Commentary for 2 Corinthians 11:5
For I suppose. Many understand this as spoken ironically, and alluding to the false apostles, who called themselves great. But it ought rather to be understood in a literal sense, that God had performed as many and great miracles by his hands, as by any of the apostles. S. Paul here wishes to refute those who called themselves the disciples of Peter, and other apostles. C.
drb › 2 Corinthians › 11 ›  Verse 5

Score: 1.00Commentary for Matthew 14:31
And immediately Jesus. Five miracles are here wrought: 1. Christ walks upon the water; 2. enables Peter to do the same; 3. when Peter begins to sink, preserves him; 4. suddenly stills the tempest; 5. the ship is immediately in port, which may be mystically explained thus: a Christian is with Jesus Christ, to tread under foot the whole world, with the whirlpools of earthly distractions, whilst God calms all tempestuous passions, temptations, and persecutions, and leads him with faithful and continued support to the harbour of eternal rest and life. Tirinus.
drb › Matthew › 14 ›  Verse 31

Score: 1.00Commentary for Matthew 14:32
And when they were come up into the boat. S. Mark (vi. 51.) tells us, Christ went up with S. Peter into the boat. Nor is this denied by S. John (vi. 21.) when he says, They were willing therefore to take him into the boat: and presently the boat was at the land. They not only would, but did also take him into the boat, which was presently at the shore. Wi.
drb › Matthew › 14 ›  Verse 32

Score: 1.00Commentary for Matthew 14:30
He was afraid. As long as Peter had his eye and faith fixed on Christ, the liquid element yielded not to his steps; but the moment he turns his thoughts on himself, his own weakness, and the violence of the winds and waves, he begins to lose confidence, and on that account to sink. Again his faith saves him; he calls upon the Lord, who stretcheth forth his arm, and takes hold of him. Jan. — By his confidence in God, we learn what we can do by the divine assistance; and by his fear, what we are of ourselves: also, that no one receives from God the strength he stands in need of, but he who feels that of himself he can do nothing. S. Aug. ser. 76.
drb › Matthew › 14 ›  Verse 30

Score: 1.00Commentary for Matthew 14:29
Let those who argue that the body of our Saviour was not a real but an aerial body, or phantom, because he walked upon the waters, explain to us how S. Peter, whom they will not deny to be a true man, walked on the waters. S. Jer.
drb › Matthew › 14 ›  Verse 29

Score: 1.00Commentary for Matthew 14:28
And Peter . . said. Everywhere Peter appears full of faith and love. He now with his usual ardour believes he can do at the command of his Master, what by nature he is unable to perform. He desires to be with his Lord, and cannot bear delay; and, in reward of his eagerness, Christ works a miracle in his favour. Jans. — Lord, if it be thou. Peter, by saying if, did not doubt in faith, as Calvin pretends; nor was he guilty of any arrogance, as others conjecture; for our Lord granted his request. Peter knew that his request would be pleasing to Christ, who had shewn himself so very considerate for his apostles. Peter had also worked miracles himself in the name of Christ, and observing that he wished to pass by, Peter hastened to be with him, to embrace him, and serve him. Tirinus.
drb › Matthew › 14 ›  Verse 28

Score: 1.00Commentary for Matthew 13:9
He that hath ears to hear. By these words, we are exhorted to examine the meaning of the parables. S. Jer. See C. xi. 15. — We are also taught that not all, but only such as have had the sense of the Scriptures opened to their understanding from above, can properly understand them. The apostles themselves were in ignorance till Jesus Christ gave them the true meaning: aperuit illis sensum, ut intelligerent Scripturas: "he opened their understanding, that they might understand the Scriptures." S. Luke xxiv. 45. It is God who speaketh in the Scripture, and it is God who giveth us to understand what is therein delivered. His truths he conceals from the proud, while he reveals them to the little and humble. How can any persons pretend that the most mysterious, as well as the most sacred book in the world, is open to every understanding? S. Paul ( Acts xiii. 26.) tells the Jews, that although the Scriptures were read to them every sabbath-day, their very rulers did not understand them; and S. Peter, in his 2d Ep. (iii. 17.) assures us, that there are many passage hard to be understood. — All comes from God. It is He who openeth our ears to hear, our heart to believe, and our mind to understand. Agar was near a well, and yet she wept, because she had no water to give her son to drink. God opened her eyes, and she saw the well that was close to her. Thus, says Origen, we may read the Scripture, and find no nourishment for the soul, unless God opens our mind, to see therein on what we are to nourish it. It contains salutary waters, but only those can be benefited by them, who see how to drink of the heavenly source. It is the Holy Ghost alone who can effectually open our eyes, to see these waters that spring up to life eternal; and this special grace we are to obtain by humble and fervent prayer. Knock, and it shall be opened to you.
drb › Matthew › 13 ›  Verse 9

Score: 1.00Commentary for 1 Corinthians 1:12
Chloe was a Christian woman of Corinth. Apollo is the person mentioned, Acts xviii. 24. &c. Cephas is S. Peter, so called in the Syriac tongue. V.
drb › 1 Corinthians › 1 ›  Verse 12

Score: 1.00Commentary for Romans 15:20
S. Paul does not mean to say, that he never preached where the gospel had before been announced; this would not have been true, for he preached at Damascus, where there were already Christians, whom he formerly wished to take in chains to Jerusalem; and again in this epistle he announces the truths of the gospel to the Romans already converted by the preaching of S. Peter. But he means to say, that on these occasions he acts not as an apostle, whose office it is to preach to infidels; but as one that waters, confirms, comforts, as he says in the beginning of this epistle: and this he did as occasion offered, as the subsequent verses shew, where he tells us his design in calling on the Romans, in his journey to Spain. Estius.
drb › Romans › 15 ›  Verse 20

Score: 1.00Commentary for Romans 1:16
For it is the power of God unto salvation to every one; that is, it brings powerful helps to all, both Gentiles and Jews, in order to their salvation. — To the Jew first, inasmuch as the gospel is to be first preached to the Jews. Wi. — The promises of salvation were first made to the Jews. Jesus Christ preached to the Jews only, and forbad his disciples, during his life-time, to preach to any other nation. And after his resurrection, when they had full powers to preach every where, they did not turn to the Gentiles, till the Jews had refused to hear them. A miracle was necessary to determine S. Peter to communicate the gospel to the uncircumcised; and S. Paul, in every place, first addressed himself to the Jew, and then to the Gentile. The apostle here sweetly endeavours, in an indirect manner, to silence the presumption of the Romans, who seemed to raise themselves above the Jews, and believed they had merited the grace of vocation to the faith. Calmet.
drb › Romans › 1 ›  Verse 16

Score: 1.00Commentary for Acts of the Apostles 25:13
Agrippa. This was son of the king of the same name, who imprisoned S. Peter, and put S. James to death. Bernice was his sister, and one of the most infamous of women. Her character has merited her a place in one of Juvenal's satires, 5th.
drb › Acts of the Apostles › 25 ›  Verse 13

Score: 1.00Commentary for Matthew 10:2
First, Simon. [1] Simon was the first of the apostles, not in the time of his vocation, as his brother Andrew was called to the apostleship before him, but in dignity, in as much as he was constituted the vicar of Christ, and the head of the Church. M. Who is called Peter. When he first came to our Saviour, (Jo. i. 42,) he said, Thou art Simon, son of Jonas, (or John) thou shalt be called Peter; in Chaldaic, Cephas; that is to say, a rock, designing to make him the first fundamental stone or head of his whole Church. See also Matt. xvi. 18. Beza, without any grounds, would have the word first to be an addition. But it is found in all Greek MSS. as well as in the ancient fathers. Wi.
drb › Matthew › 10 ›  Verse 2

Score: 1.00Commentary for Acts of the Apostles 15:7
Former days. Lit. in the days of old; that is, at the conversion of Cornelius, many years ago, about the year 35; and it was now 51. Wi. — S. Peter at the head of the Council, spoke first; S. James as Bishop of Jerusalem, spoke next, and all, as S. Jerom says, came into the sentence of Peter. Ep. lxxxix. ad S. Aug. c. 2.
drb › Acts of the Apostles › 15 ›  Verse 7

Score: 1.00Commentary for Acts of the Apostles 15:19
Wherefore I judge, and join my judgment with Peter. S. Chrys. thinks that James had a special authority in the Council, as bishop of Jerusalem, and because of the great veneration, which those zealous for the Jewish law had for him: but his power was certainly inferior to that of S. Peter, who was head of all, as S. Chrys. teacheth, hom. iii. on the Acts.
drb › Acts of the Apostles › 15 ›  Verse 19

Score: 1.00Commentary for Acts of the Apostles 14:14
We also are mortals. The enraptured people wished to pay divine homage, θοειν , to the apostles, and therefore they indignantly reject the proffered honours. The Catholic Church has but one external sacrifice, and this she offereth to God only, and "neither to Peter nor to Paul, saith S. Augustin, though the priest that sacrificeth, standeth over their bodies, and offereth in their memories." l. viii. de Civit. Dei. c. 27.
drb › Acts of the Apostles › 14 ›  Verse 14

Score: 1.00Commentary for Acts of the Apostles 13:35
In another place also he saith, (Ps. xv. 10.) thou wilt not suffer thy holy one to see corruption. That is, Christ's body to be corrupted in the grave. See the words of S. Peter, Acts c. ii. 27. Wi.
drb › Acts of the Apostles › 13 ›  Verse 35

Score: 1.00Commentary for Acts of the Apostles 13:3
Fasting and prayer, imposing their hands upon them. By which is clearly expressed, the manner in which the ministers of God were, and are still ordained bishops, priests, deacons in the Church. Wi. — Interpreters are much divided in opinion, whether this imposition of hands be a mere deputation to a certain employment, or the sacramental ceremony, by which orders are conferred. SS. Chrysostom, Leo, &c. are of the latter opinion; nor does it any where appear that S. Paul was bishop before this. Arator, sub-deacon of the Church of Rome, who dedicated in the year 544 his version of the Acts of the Apostles into heroic verse to Pope Virgilius, attributes this imposition of hands to S. Peter:

Quem mox sacravit euntem

Imposita Petrus ille manu, cui sermo magistri

Omnia posse dedit.

— See his printed poems in 4to. Venice, an. 1502. Arator was sent in quality of ambassador from Athalaric to the emperor Justinian. — Following the practice of the apostles, the Church of God ordains a solemn and general fast on the four public times for ordination, the ember days, as a necessary preparation for so great a work, and this S. Leo calls also an apostolical tradition. See S. Leo, serm. ix. de jejun. and ep. lxxxi. c. 1. and serm. iii. and iv. de jejun. 7. mensis. Nor was this fasting a fasting from sin, as some ridiculously affirm, for such fasting was of universal obligation: nor was it left to each one's discretion, as certain heretics maintained. Vide S. Aug. hæres. liii.

drb › Acts of the Apostles › 13 ›  Verse 3

Score: 1.00Commentary for Acts of the Apostles 12:6
With these two chains, according to the Roman custom, S. Peter must have been fastened to the two soldiers, that guarded him. Yet Peter slept secure, trusting in that Providence which sleepeth not.
drb › Acts of the Apostles › 12 ›  Verse 6

Score: 1.00Commentary for Acts of the Apostles 12:7
An Angel. This was probably his Angel guardian. It has always been the constant belief of the Church, that each individual is put under the protection of a tutelar Angel. A. — S. Bernard, on these words of the psalm, he has given his Angels charge over thee, thus expresses himself: Wonderful condescension! and truly great love! He has given his Angels charge over thee, to guard thee in all thy ways. What is man, O God, that thou shouldst thus be mindful of him, or the son of man, that thou shouldst look upon him! What reverence, devotion, and confidence, should this word inspire in us! Reverence their presence, be grateful for their good will; have confidence in their protection; walk with circumspection; your Angel is present. In every abode, in every place, respect his presence. Let us love them too, destined to be in future our co-heirs; in the mean time, our guardians and patrons. What have we to fear under such guides? They cannot be overcome nor seduced; much less can they lead us astray. They are faithful, they are prudent, they are powerful. Why do we fear? Let us follow them; let us stick close to them; and we shall dwell under the protection of the God of heaven. If a grievous temptation urges; if great tribulation hangs over you; call upon your leader your helper in opportunities, in tribulations; call upon him, and say, save us, or we perish, &c. S. Bern. Serm. in Psalm. Qui. habitat. — A light shined in the room. To Peter only; not to the rest. Wi.
drb › Acts of the Apostles › 12 ›  Verse 7

Score: 1.00Commentary for Acts of the Apostles 12:3
The days of the azymes. By this we may know about the time when S. James was executed. Peter was to be reserved till after the Pasch, because it was not usual for the Jews to put any one to a violent death on a festival day. They would not damp the joy of the solemnity by such actions. Menoch. — Nothing can be more illiberal, nothing more unfounded, and unjust, than the accusation advanced by the translators of the Bible dedicated to King James. In their preface they say, that the Catholics keep the words, azymes, holocaust, pasch, &c. in their version, purposely "to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood." See the splendid Oxford edit. an. 1770. — So far from this, we open the window, to let in the light; we break the shell, that the kernel may be eaten: we put aside the curtain, that a sight may be had into the holy place; we remove the cover of the well, that the good and humble may get to the water of life. If we retain certain words in the original tongue, it is for the same reason as our adversaries retain others, such as Amen, Sabaoth, Alleluia, Jehova, &c.
drb › Acts of the Apostles › 12 ›  Verse 3

Score: 1.00Commentary for Acts of the Apostles 12:17
He went into another place. Did not think fit to stay in the city of Jerusalem. S. Chrys. takes notice, that upon another occasion, when he was delivered by an Angel out of prison, he went boldly the next day, and preached in the temple. c. v. 19. but there he was ordered by an Angel so to do; now to stay without such orders, would have been rashly to expose himself, and in a manner tempting God. Wi. — Peter retired to another place, that he might not rashly expose himself to future danger. It is not just to depend on supernatural assistance, when human means are adequate to the effect. S. Chrys. hom. xxvi. — S. Peter desires they will announce his miraculous deliverance to James, the then bishop of Jerusalem, and to the Christians, that they might see the effect of their prayers for him. S. James had, beyond a doubt, ordered general supplications to be made by all the brethren for S. Peter. B.
drb › Acts of the Apostles › 12 ›  Verse 17

Score: 1.00Commentary for Acts of the Apostles 12:11
Peter coming to himself. Being now sensible that all was true. Wi.
drb › Acts of the Apostles › 12 ›  Verse 11

Score: 1.00Commentary for Acts of the Apostles 11:26
At Antioch the disciples were first named Christians, when S. Paul and S. Barnabas were preaching there. Before that, they were called the disciples of Jesus, and sometimes Nazarenes, (see Acts xxiv. 5.) or perhaps Galileans. This honourable name of Christians, distinguished them from Gentiles and Jews, and from all heretical sects, who generally had some name from the authors of such sects, as Simonites, Cerinthians, Nicolaits, &c. Of which see S. Epiphanius. The faithful had also after some time the name of Catholics, being taught in the apostles' creed to believe in the Catholic Church. And S. Augustin, in several places, takes notice, that no heretics could ever get themselves called by this name; nor can they to this present. See S. Aug. de util. credendi. c. viii. de vera relig. c. vii. cont. epis. fundam. c. iv. Whosoever is of the true faith of Christ, may justly say, Christian is my name, Catholic my surname: a greater honour, and a greater advantage, than to be of any royal family. Wi. — The faithful disciples, believers, &c. as before they were called, now received the name of Christians. It is not certain whether they took the name themselves, or it was given them out of disrespect, by the pagans. Galileans was a term of reproach likewise given to the Christians. S. Peter, in his first epistle, uses the appellation of Christians; but it does not appear that S. Paul ever did in any of his writings. Calmet, Tirinus, &c. — The name of Christian should be common to all the faithful, and all other new names of sectaries abhorred. "If you hear," says S. Jer. any where such as are said to be of Christ, "not to have their name from Christ, but from some other, as Marcionites, Valentinians, (as now also Lutherans, Calvinists, &c. &c. &c. &c.) know that they belong not to the Church of Christ, but to the synagogue of Antichrist." S. Pacianus, in his letter to Sympronian, says, when heresies had arisen, and endeavoured by diverse names to tear the dove of the Lord and Queen in pieces, the faithful required their surname: hence they who before were called Christians, are now surnamed also Catholics. Christian is my name and Catholic my surname. By this term Catholic, the apostles, in their creed, have distinguished the one true visible Church from all and every other congregation, sect, or party. This mark is so self-evident, that S. Augustin hesitates not to say: "In the lap of the Church the very name Catholic keepeth me." Cont. ep. fund. c. iv. — Again, in his book on the utility of believing, he says: "if after these troubles of mind you still are tossed and vexed, and wish for peace, follow the way of Catholic discipline, which from Christ himself, by the apostles, hath proceeded even unto us, and shall proceed from hence to the latest posterity." 1 Tim. iii. 15.
drb › Acts of the Apostles › 11 ›  Verse 26

Score: 1.00Commentary for Acts of the Apostles 10:9
Stated hours for prayer were appointed both in the old and new law. Of this S. Cyprian writes: "In celebrating their prayers, we find that the three children of Daniel observed the third, sixth, and ninth hour. Thus afterwards, at the third hour, the Holy Ghost descended upon the apostles, fulfilling the grace of our Lord's promise: at the sixth hour, Peter going up to the higher room of the house, was both by voice and sign from God instructed, that all nations should be admitted to the grace of salvation, of which he before doubted; and our Lord being crucified at the sixth hour, at the ninth washed away our sins by his blood. But to us, besides the seasons observed of old, the set times of praying are increased; for we must pray in the morning early, that the resurrection of our Lord may be celebrated by morning prayer; in the morning early will I stand before Thee, early in the morning wilt thou hear my voice. Ps. v. Towards the evening also, when the sun departeth, we must of necessity pray again." De Orat. Dom. No. 15. S. Jerom, writing to Eustochia, a virgin, and a religious, (ep. 22.) says, "though the apostle bid us to pray always, and, to holy persons, their very sleep is prayer; yet we must have distinct hours for prayer, that if perhaps we be otherwise occupied, the very time may admonish us of our duty. The third, sixth, ninth hour, morning early, and evening, no man can be ignorant of."
drb › Acts of the Apostles › 10 ›  Verse 9

Score: 1.00Commentary for Acts of the Apostles 10:44
The Holy Ghost fell upon all them, and made his coming known in some visible manner and exterior signs, as on the day of Pentecost. The Christians who had come with S. Peter, who before had been Jews, were astonished to see that such extraordinary gifts of the Holy Ghost were given to uncircumcised Gentiles. Wi.
drb › Acts of the Apostles › 10 ›  Verse 44

Score: 1.00Commentary for Acts of the Apostles 10:39
Whom they killed. At the very first, says[4] S. Chrys. the apostles preached Christ crucified, and tell them they had put to death on a cross the Lord of all things, the judge of the living and the dead. Wi. — We may here admire how wonderfully Peter adapts his discourse to the capacity of his hearers. When speaking to the Jews, he proves Jesus to be their Messias, from the testimony of their prophets. On the present occasion, he only just alludes to the prophets, but confirms his discourse by the testimony of the miracles which Jesus had wrought in public, and were known to all the world. Calmet.
drb › Acts of the Apostles › 10 ›  Verse 39

Score: 1.00Commentary for Acts of the Apostles 10:26
S. Chrysostom (hom. xxi in Act.) thinketh Peter refused this homage through humility, because this falling down, προσκυνειν , is frequently used in Scripture towards men. S. Jerom (adv. Vigil. c. ii.) holds the contrary sentiment.
drb › Acts of the Apostles › 10 ›  Verse 26

Score: 1.00Commentary for Acts of the Apostles 10:2
A religious man, and one that feared God. He was not a Jew, yet believed in one God. — Always, that is, frequently praying, and giving alms. In the Rheims Testament we find this note: "Hereby it appeareth, that such works as are done before justification, though they suffice not to salvation, yet are acceptable preparatives for the grace of justification, and such as move God to mercy. . . . though all such preparative works come also of grace." These Douay divines did not hold with the Quenellists that a true faith, or the habit of faith, must needs be the first grace. Wi. — Cornelius religiously observed the law of nature, and the principal points of the Jewish moral law, though he did not profess Judaism. Calmet. — He was an admirable example of virtue before his knowledge of Christianity. He feared God, and brought up his family in the same holy fear. He was leader of the first band, and consequently had the eagle, the Roman ensign, carried before him. Four hundred men were under his command. Tirinus. — "His former goodness could no longer avail him, unless he were, by the bond of Christian society and peace, incorporated with the Church; he is therefore ordered to send unto Peter, that by him he may learn Christ, by him he may be baptized." S. Aug. l. i. de bap. c. 8. — Alms. Nothing is more efficacious than the alms of a man, whose hands have not been defiled by injustice. It is a clear stream, refreshing in the heat of day, and imparting verdure to every plant that is near it. It is a fountain springing to eternal life. It is a tree, whose branches reach even to heaven, and which produces its eternal fruit in abundance, when death has removed from you all that is temporal. Waste not, then, your treasures in selfish gratifications, the fruit of which is sorrow; but feed the poor, and the hungry. Plant and sow in their hands, and your produce will be great; no soil is more fertile. S. Chrys. hic. hom. xxii.
drb › Acts of the Apostles › 10 ›  Verse 2

Score: 1.00Commentary for Acts of the Apostles 10:25
Cornelius . . . worshipped. [2] Some think Cornelius might look upon S. Peter as more than a man, and offer to him divine worship: but by prostrating, he might only intend to pay such honour to him, as is paid to persons eminent in dignity, especially according to the custom of the eastern people. Wi.
drb › Acts of the Apostles › 10 ›  Verse 25

Score: 1.00Commentary for Acts of the Apostles 10:15
God hath purified. Not that the Almighty had already sanctified the Gentiles; but he had called them, that they might become so. He had thrown down the wall of separation, which had stood between Jew and Gentile; he had made one fold to contain all the sheep under one shepherd. Jesus Christ, by his blood, had generally reconciled all mankind to his Father. In this sense all were pure; that is, all had a right, as all were called, to partake of the merits of the Son of God. All had a right to communicate in the truths of the gospel, and in the sacraments, which were the appointed channels, through which the graces and merits of Jesus Christ were applied. Calmet. — Here, then, God first announced to Peter, that the time was come to preach to the Gentiles unto salvation, no less than to the Jews; with full freedom to eat all meats, without respect to the prohibition of some made in the old law. B.
drb › Acts of the Apostles › 10 ›  Verse 15

Score: 1.00Commentary for Acts of the Apostles 10:10
There came upon him an ecstasy [1] of mind. This is the true sense by the Greek. I have never yet eaten any unclean thing. This seems to have happened, an. 35. Till then the apostles followed the ceremonies of the law of Moses. It may seem strange that even S. Peter should not know that the ceremonial precepts of the law were to be abolished. It may be answered, that S. Peter and they, were only ignorant of the time, when they were to be laid aside; and so S. Chrysostom says, that the conversion of Cornelius, with all its circumstances, was to convince the Jews, rather than the apostles, that those ceremonies were no longer obligatory. Wi.
drb › Acts of the Apostles › 10 ›  Verse 10

Score: 1.00Commentary for Acts of the Apostles 9:40
And having put them all out, not to disturb him while he prayed. — Sat up, raised herself a little: and Peter taking her by the hand, lifted her quite up, and calling in the company, presented her to them alive and well. Wi.
drb › Acts of the Apostles › 9 ›  Verse 40

Score: 1.00Commentary for Acts of the Apostles 9:27
Brought him to the apostles Peter and James. See Gal. i. 18. and 19.
drb › Acts of the Apostles › 9 ›  Verse 27

Score: 1.00Commentary for Acts of the Apostles 8:20
May thy money perish with thee; or go with thee to perdition. This was a prophecy, says S. Chrys. of S. Peter who saw him incorrigible, and that he would not repent. Wi.
drb › Acts of the Apostles › 8 ›  Verse 20

Score: 1.00Commentary for Acts of the Apostles 8:24
Pray . . . for me. Instead of following the advice of S. Peter, he begs them to pray, not that God would touch his heart, and give him repentance; but that the evils might not fall upon him. In this he is a true model of false penitents, who hate not the sin, but fear the punishment, which is the consequence of it. He afterwards left the East, and went to Rome, under the reign of Claudius. SS. Justin, Irenæus, and others say, the senate adored him as a divinity. Having undertaken to fly in the air, in the presence of the emperor and senate, when he had raised himself to a certain height, he was brought down by the prayers of SS. Peter and Paul, and died a few days after, of the wounds he received by the fall. Calmet. — See also Euseb. Theod. S. Aug. &c.
drb › Acts of the Apostles › 8 ›  Verse 24

Score: 1.00Commentary for Joel 2:29
Handmaids. Sept. of S. Jer. and S. Peter read, my handmaids. "My," is omitted in both places in Complut. and Heb. and the latter word in the Rom. Sept..
drb › Joel › 2 ›  Verse 29

Score: 1.00Commentary for Amos 9:11
David. S. James, after S. Peter, explains this of the vocation of the Gentiles. Acts xv. 15. W. --- After the fall of Israel, Juda still flourished: but this cannot be meant. The prosperity after the return from Babylon, or rather under Jesus Christ, must fulfil the prediction. Zorobalel had a very precarious authority, and the Machabees were not of the tribe of Juda, nor was their kingdom so flourishing or durable. C.
drb › Amos › 9 ›  Verse 11

Score: 1.00Commentary for 1 Machabees 8:31
Jews. He and his predecessors had abused their power. Yet Rupert and Peter of Blois (ep. 146.) disapprove of the Jews having recourse to the Romans: they might flee away. It is not lawful to take arms against the sovereign. God had, however, sufficiently evinced by miracles that the conduct of the Machabees was pleasing to him. 2 B. xv. 12. C. --- The Jews were not properly subjects, though tributary to foreign kings, whose design was to exterminate them. C. iii. 39. Self-preservation dictated that they should call in the aid of others. H. --- To die for religion was a great blessing. C. --- But God would not have his people thus entirely destroyed. The obligations of rulers and of the people are reciprocal. All nations have asserted their right to seek redress under oppression. Yet few have been treated so ill as the Jews. Few have acted with equal zeal and justice. H.

drb › 1 Machabees › 8 ›  Verse 31

Score: 1.00Commentary for Leviticus 23:29
Every. It was difficult for any grown-up person to be entirely guiltless, amid such a variety of precepts, (M.) which S. Peter says neither they nor their fathers could bear, Acts xv. 19: and S. James (iii.) observes, in many things we all offend. If any proved so happy as to keep without blame, (Lu. i. 6. H.) they were bound, at least, to grieve for the injury done to God by their fellow members. See Dan. ix. 5. M.
drb › Leviticus › 23 ›  Verse 29

Score: 1.00Commentary for Numbers 22:28
Opened the mouth, &c. The angel moved the tongue of the ass, to utter these speeches, to rebuke, by the mouth of a brute beast, the brutal fury and folly of Balaam. Ch. --- S. Thomas (ii. 2. q. 105,) says, an angel spoke by the mouth of the ass, in like manner as the devil did by that of the serpent. Gen. iii. Infidels deride this miracle, and some have thought that it was only in the imagination of Balaam, that this dialogue was formed. Maimon. --- S. Gregory of Nyssa, seems to think that the ass only brayed as usual, and that the soothsayer, being accustomed to augur from the voice of animals, understood its meaning. But S. Peter says, the dumb beast...speaking with man's voice, forbade the folly of the prophet. 2 Pet. ii. 16. God did not endue it with understanding on this occasion, but only formed, by its mouth, such sounds as might serve to repress the cruel folly of Balaam. But he was more stupid than the ass. "Being accustomed, it seems, to such prodigies," ( monstris ) and intent upon lucre, he paid no further regard to such a wonderful transaction, but held conversation with his ass, without any emotion. S. Aug. q. 48. 50. C. --- The pagan historians relate many instances of beasts and trees speaking; (Grotius) so that they object to this history, and to that of the serpent, with a very bad grace, as S. Cyril remarks, in his third book against Julian. H. --- They relate that the ass of Bacchus spoke to him, and the horse and elephant of Achilles and Porus addressed their respective masters, while the oaks of Dodona were famous for their oracles. C. --- The river Causus said, "Hail, Pythagoras." Porphyrius, cited by S. Cyril, &c. H.
drb › Numbers › 22 ›  Verse 28

Score: 1.00Commentary for Numbers 22:5
Beor. S. Peter (ii. 11, 15) reads Bosor. --- A soothsayer, or magician, ( ariolum ) as this word always indicates. Jos. xiii. 22. The Hebrews believe he was once a true prophet, a descendant of Buz, the son of Melcha, and the same as Eliu, the friend of Job. S. Jer. q. 3. Heb. in Gen.) He certainly foretold the Messias, or star of Jacob, by divine inspiration. C. xxiv. 17. H. --- He consults and acknowledges the true God, v. 8. 18. 20. Origen (hom. 13,) believes that he left a book of his prophecies, which was known to the wise men, and discovered to them the birth of the Messias; and some Rabbins think that Moses has here inserted from that work what relates to Balaam. S. Augustine (q. 48) shews that he was a wicked man, of whom nevertheless God made use to convey important instructions; and that he is one of those reprobates who will say, Lord, have we not prophesied in thy name? He is placed with Cain and Core. S. Jude 11. S. Ambrose (ep. 50,) observes, that he might prophesy, like Caiphas, without knowing what he said, and that the gift of prophecy on this occasion, was no proof of his virtue. Many of the Fathers look upon him as a mere magician, who could utter no blessing, but only curses, by the rules of his infernal art. He did not design to consult God, but the Lord puts answers into his mouth. Theod. q. 39. 42. The method of consultation seemed to border on superstition. He wished to make God change his resolutions, as if he were an idol, and attempted to evade the impressions of his spirit. C. --- The river, Euphrates, which waters the country of the Ammonites. M. --- Heb. "to Pethora, which is by the land of the children of his people." S. Jerom has translated Pethora "soothsayer," and left Ammon un declined. H. --- The Chaldee informs us, that he was a resident at Petor, a city of Syria, on the Euphrates. It is probably the same town with the Pacora of Ptolemy, near Thapsacus. Balaam is styled an Aramean; (C. xxiii. 17,) and we know that he came from Mesopotamia. Hebrew Aram Naharaim, (Deut. xxiii. 4. C.) or "Syria, between the two rivers," the Euphrates and Tigris. Salien. --- Me, ready to fall upon my dominions. It appears hence, that Balaam was in high estimation, since a distant king depends more upon his power, that upon the efforts of all his own armies, and those of his auxiliaries, and is willing to pay him for cursing his enemies at do dear a rate. Perhaps he thought that they employed magical arts to conquer their enemies, by prayer. See Ex. xvii. 11. Orig. hom. 13. H.
drb › Numbers › 22 ›  Verse 5

Score: 1.00Commentary for Deuteronomy 18:15
Prophet. This passage plainly proves, that the Scripture may have many literal senses: for the context insinuates that God would supply the wants of his people, so that they should not need to go far in order to consult diviners, since they should have leaders and prophets, after the death of Moses, who might explain to them God's will, as they had desired; but, at the same time, it clearly refers to the Messias, as it is explained by S. Peter, (Acts iii. 22. W.) and by S. Stephen, Acts vii. 37. The Jews, at that time, were convinced of the truth of this application: but they only denied that Christ was the Messias. They have since gone a step farther, and deny that it regards the Messias, some referring it to Josue, others to Jeremias, &c. Ap. Munster & Fag. But surely what other prophet could be compared with Moses? C. xxxiv. 10. What other man reunited in his person the qualifications of lawgiver, chief of God's people, mediator, &c. or who was like him? Hence prophet is written in the singular, to denote his eminent dignity. S. Aug. c. Faust. --- S. Philip recognized the claim of Jesus, as did the people after the multiplication of bread, Jo. i. 45. and vi. 14. God the Father seems to allude to this passage, according to the remark of Tertullian, (c. Mar. iv. 22,) when he says hear ye him, (Lu. ix. 35,) as S. Cyprian believes our Saviour does also, Jo. v. 46. S. Athanasius (c. Arianos 2,) condemns the error of the Jews, who would apply this passage to any other prophet but to the Messias. If they could be excused for denying him this latter claim, they surely cannot in calling in question that Jesus was a true prophet, since he has all the marks of one; (Grotius) and if they would once acknowledge this, they must soon confess that he is also the Messias, and the Son of God, as these truths are so necessarily connected. C. --- The miracles of Moses were far exceeded by those of Jesus Christ, and the latter conversed more intimately with this eternal Father, &c. M.
drb › Deuteronomy › 18 ›  Verse 15

Score: 1.00Commentary for Deuteronomy 18:19
Revenger. S. Peter (Acts iii. 23,) reads, And it shall be that every soul which will not hear that prophet; (instead of Heb. "my words which he shall speak in my name, I will require it of him,") or he shall be destroyed from among the people. Tert. c. Mar. iv. 22. H. --- God now chastises the faithless Jews. D.
drb › Deuteronomy › 18 ›  Verse 19

Score: 1.00Commentary for Deuteronomy 30:11
Above. Heb. "separated, unknown," &c. Sept. "too heavy." S. Paul (Rom. x. 6,) adapts this to the Christian law, which is the perfection of that given by Moses. The precepts of Jesus Christ are well known, and easily accomplished (C.) by the sincere lover of justice, (H.) assisted by powerful grace. S. Aug. q. 54. S. Peter (Acts xv.) insinuates, that it was very difficult under the old law, to comply with all the regulations, at a time when the sacraments did not convey such great graces. D.
drb › Deuteronomy › 30 ›  Verse 11

Score: 1.00Commentary for Genesis 18:12
Laughed, as if the promise were incredible. --- My lord, or husband, which title of respect, S. Peter i. C. iii. 6, commends. D.
drb › Genesis › 18 ›  Verse 12

Score: 1.00Commentary for Genesis 1:1
Beginning. As St. Matthew begins his Gospel with the same title as this work, the Book of the Generation, or Genesis, so St. John adopts the first words of Moses, in the beginning; but he considers a much higher order of things, even the consubstantial Son of God, the same with God from all eternity, forming the universe, in the beginning of time, in conjunction with the other two Divine Persons, by the word of his power; for all things were made by Him, the Undivided Deity. H. --- Elohim, the Judges or Gods, denoting plurality, is joined with a verb singular, he created, whence many, after Peter Lombard, have inferred, that in this first verse of Genesis the adorable mystery of the Blessed Trinity is insinuated, as they also gather from various other passages of the Old Testament, though it was not clearly revealed till our Saviour came himself to be the finisher of our faith. C. --- The Jews being a carnal people and prone to idolatry, might have been in danger of misapplying this great mystery, and therefore an explicit belief of it was not required of them in general. See Collet. &c. H. --- The word bara , created, is here determined by tradition and by reason to mean a production out of nothing, though it be used also to signify the forming of a thing out of pre-existing matter. 21. 27. C. --- The first cause of all things must be God, who, in a moment, spoke, and heaven and earth were made, heaven with all the Angels; and the whole mass of the elements, in a state of confusion, and blended together, out of which the beautiful order, which was afterwards so admirable, arose in the space of six days: thus God was pleased to manifest his free choice in opposition to those Pagans who attributed all to blind chance or fate. Heaven is here placed first, and is not declared empty and dark like the earth; that we may learn to raise our minds and hearts above this land of trial, to that our true country, where we may enjoy God for ever. H.
drb › Genesis › 1 ›  Verse 1

Score: 1.00Commentary for Judges 19:26
Lord. So wives styled their husbands. 1 Peter iii. 5. --- Down dead through fatigue, (M.) shame, and grief. Joseph. --- She had not power to knock. C. --- Though the former misconduct of this unhappy woman might call for punishment, yet, after she was reconciled to her husband, we cannot but think he used her ill, though he acted through a sort of constraint and ignorance. H. --- Instances of women dying under a similar treatment, may be found in Herodotus, and in the Russian and Turkish historians. C.
drb › Judges › 19 ›  Verse 26

Score: 1.00Commentary for 1 Kings 3:1
Before. Chal. "in the days of Heli." The young Levite slept in an adjoining chamber, to wait on the high priest, not far from the sanctuary. --- Precious; that is, rare: (Ch). as such things are generally more esteemed, (H.) which are granted to few. W. --- Some prophets had appeared under the former judges: but they were not so common as they were from the days of Samuel, till a little after the captivity. S. Peter ranks Samuel in the first place. Act. iii. 24. C. --- Vision. No prophet was publicly recognized, to whom the people might have recourse. M.
drb › 1 Kings › 3 ›  Verse 1

Score: 1.00Commentary for 3 Kings 6:38
Bul, afterwards styled Marchesvan. Pagnin thinks that the former name alludes to "the inundation" of rain, at that season, corresponding with our October and November. Chal. "the month of collected fruits." M. --- Years. Six months are neglected, (see C. ii. 11.) and as many are redundant. C. vii. 1. Odd numbers are often treated in this manner. C. --- It is wonderful that Solomon could complete this most stupendous structure (H.) in so short a time. All Asia was 200 years in building the temple of Diana, at Ephesus, and 400 more in embellishing it. Pliny xxxvi. 12. --- It is reported that 360,000 men were employed for twenty years, to build a pyramid of Egypt; (C.) which was designed, perhaps for no other purpose but to shew the pride and magnificence of the king while living, and to contain his ashes after death. Many of the materials for the temple had indeed been collected by David, (1 Par. xxii.) so that Solomon was enabled to finish it in a much shorter time than his own palace, which took him almost thirteen years to bring to perfection. They were almost contiguous to each other, though built on separate hills. The temple occupied the whole of Moria, which was levelled a great deal, to allow space sufficient for such an amazing structure. It was thus founded upon a rock, as an emblem of the perpetuity of the true religion, which has subsisted from the beginning of the world: as may be seen at large in Dr. Worthington; who, on this occasion, gives a retrospective view of what had taken place in the Jewish state, with respect to this most important subject, during the fourth age, or for the space of the last 480 years. See Douay Bible, p. 701, &c. We may be dispensed from repeating these things after him, as they are already, for the most part, observed in the notes; where the attentive reader cannot fail to remark, that the law of the Old Testament was only a figure of that which all must now embrace. I am not come to destroy, (the law or the prophets) says our Saviour, (Mat. v. 17.) but to fulfil, by accomplishing all the figures and predictions, and by perfecting all that was imperfect, though suitable for the state of mortals in former ages. Children cannot rationally be required to attain, at once, the perfection of manhood. The painter first marks the outlines, which the colouring is calculated to efface, yet so as to render the picture more beautiful. "The cunning Jew" would therefore, in vain, allege the greater antiquity of his religion, as it prefigured and foretold the author and finisher of our faith. And Protestants will act very childishly if they suppose, with Mr. Slack, a Methodist preacher, at Whitby, that this can in any degree enervate the argument of Catholics, who always arraign them before the tribunal of the apostolic ages, in which they confess our bishops, Linus, &c. existed, and were ordained by the apostles themselves. "Setting aside the apostles, Linus, agreeably to the common opinion, was the first bishop of the Rome see, who was ordained before the martyrdom both of Peter and Paul." Campbell, 12 lect. quoted by Mr. Slack; (p. 63) who says that he was the first pope, and of course, that our religion mounts up to the age of the apostles; and, if he thinks to evade this difficulty, by saying, that the Jewish religion was more ancient still, and yet rejected, we may desire him to point out where the Scripture mentions that the religion of Christ was to be rendered more perfect than he left it; as we know from that source, that he was to establish a new law, founded on better promises than those which had been made to the Jew? How will this state of fluctuation, and this relapsing into abominable errors and idolatry, for many hundred years, accord with the promises of Christ? Matt. xxviii. &c. H. --- Building it. The dedication was deferred till the following year, probably on account of the jubilee recurring at that time. Usher, A. 3000. C. --- But this is very uncertain. Salien fixes upon the year 3030, which was not a year of jubilee; and he rather thinks that the delay was occasioned by the vessels, the brazen sea, &c. which had to be brought from the other side of the Jordan. We may also recollect, that the rainy season was set in before the temple was quite finished; so that it would have been very inconvenient for all Israel to assemble at that time. After the dedication, the temple continued to be adorned, till it was destroyed by Nebuchadonoser, (H.) A. 3416, and lay in ruins fifty-two years, when the Jews were authorized by Cyrus to rebuild it. They could not however finish the work, so as to proceed to a fresh dedication, till the reign of Darius Hystaspes, A. 3489. Herod undertook to rebuild (Button) the greatest part of this second temple, and to adorn it, in the most magnificent manner, A. 3986. This place was honoured by the presence of the Son of God, who foretold the destruction, which took place within that generation. A.D. 70. H.

drb › 3 Kings › 6 ›  Verse 38

Score: 1.00Commentary for 4 Kings 1:10
Let fire, &c. Elias was inspired to call down fire from heaven upon these captains, who came to apprehend him; not out of a desire to gratify any private passion, but to punish the insult offered to religion, to confirm his mission, and to shew how vain are the efforts of men against God and his servants, whom he has a mind to protect. Ch. --- The Roman laws authorized a person, in authority, to punish those who refuse to obey. Ulpian 1 D. Si quis jus dicenti non obtemperaverit, omnibus concessum est suam jurisdictionem defendere pœnali judicio. Elias acted as God's envoy, and the insult reverted upon him. S. Tho. 2. 2. q. 108, a. 2. --- The Manichees have blamed the conduct of the prophet: but the miracle justifies him, as God would never countenance the private revenge of any one; and the Holy Ghost places this transaction on a level with that when Elias shut up the heavens. Eccli. xlviii. 3. S. Peter was moved with the like zeal. Acts v. 5. The sons of Zebedee gave way to some private indignation, when they wished our Saviour to call down fire from heaven upon a city of Samaria. Luke ix. 54. But he reprimanded them for it; as the citizens might not be so well acquainted with him, as these soldiers must have been with Elias: and he came to display the spirit of mildness, (C.) to attract all to his holy religion; while Elias had manifested the severity of the divine judgments, conformably to the law of terror, under which he lived. H. --- In zeal of justice, Elias procured fire to burn these wicked men, as he had done for the holocaust. S. Aug. W.
drb › 4 Kings › 1 ›  Verse 10

Score: 1.00Commentary for 4 Kings 2:6
Thee. Elias had tried the constancy of his disciple three times, as Christ required of S. Peter a triple confession of love. Jo. xxi. 17. H. --- Humility might also prompt the prophet to desire to be alone. Salien.
drb › 4 Kings › 2 ›  Verse 6

Score: 1.00Commentary for Job 41:22
When. Heb. "a pot of ointment." This boils out very much. C. --- The flesh of the crocodile has also the smell of musk; (Bochart) and Peter Martyr asserts, that Columbus found some in America, which plunged into the water, and left behind them the odour of musk or castor. When they are wounded, they give the same perfume to the sea, or rather to the waters, where they abide. The Hebrews style all deep rives and lakes, seas. C. --- Crocodiles were kept in the lake Mœris, being adored and honoured as gods. Herod. ii. 69. --- Sept. "He deems the sea as a vase of ointment; (23) and the Tartarus of the abyss, like a prisoner." Theod. adds, "He hath considered the abyss as a walk."
drb › Job › 41 ›  Verse 22

Score: 1.00Commentary for Psalms 2:2
Kings. Herod and Pilate, (W.) who acted for the Roman emperor. --- Princes, of the priests, (H.) Annas and Caiaphas. But all the rage of the Gentiles and Jews against Christ was fruitless, (W.) and wicked, (H.) as the attempt of the surrounding nations to dethrone David was, in contradiction to the divine appointment. He is sometimes styled the Christ, or "anointed of the Lord." Ps. xix. 7. But the Chal. has, "to revolt from the Lord, and fight with his Messias." So that the ancient Jews agreed with us, (C.) and it would be "rash to abandon the interpretation given by S. Peter." S. Jerom.
drb › Psalms › 2 ›  Verse 2

Score: 1.00Commentary for Psalms 15:4
Haste. Men who are convinced of their own infirmities, hasten to find a remedy. W. --- No sooner had fallen man been redeemed, that he strove to advance in the ways of perfection. Bert. --- The sins, to which the saints sometimes yield, tend to make them more cautious (C.) and grateful to their deliverer, like S. Peter. Persecutions likewise cause them to cling closer to God, and fill them with interior joy. Acts v. 41. H. --- If we explain it of the wicked, chastisement often makes them repent. Ps. lxxvii. 34. C. --- "Their idols have been multiplied after their followers, I will not join in their libations of blood." S. Jer. --- David was continually exposed to such temptations, among the idolaters; but out of contempt, he would not even pronounce the name of the idols. C. --- Blood, or bloody. D. --- The pagan (W.) and Mosaic sacrifices shall cease. Christ will unite us (Bert.) by a more excellent oblation of his own body and blood. H. --- Christians shall be distinguished by a fresh appellation, being styled children of light and of God, in opposition to the sons of men, (S. Aug. &c. C.) and pagans.
drb › Psalms › 15 ›  Verse 4

Score: 1.00Commentary for Psalms 15:8
That I. Heb. "I shall not," &c. The sense is the same, but S. Peter agrees with us and the Sept. Acts ii. 25, &c. It is not of faith that the seven preceding verse regard Jesus Christ as the following do; but as the same person speaks, we may rationally infer that all should be explained of him. Though he always enjoyed the beatific vision, his soul had the affections of other men, and always tended to keep in God's presence. So the angels who see God, desire more and more to contemplate him. 1 Pet. i. 12. How earnestly ought we to strive always to keep in the divine presence! (Bert.) then we should constantly advance in virtue, and fear no dangers. The patriarchs thus walked with God, and arrived at such perfection. H. --- The father was always at the right hand of his Son, to support and glorify him; and the Son, having continually performed what was pleasing to God, (Jo. viii. 29.) was placed at his right hand at his ascension, though his divinity had never been separated from him. C. --- He had always God in view, and has left us a pattern how to behave. W.
drb › Psalms › 15 ›  Verse 8

Score: 1.00Commentary for Psalms 15:9
Tongue. Heb. "glory." Yet Prot. translate, "tongue," (Acts ii.) as S. Peter follows the Sept. (H.) and he surely understood the force of the Heb.; so that his testimony in their favour is very strong. Commentators observe that the tongue manifests the joy of the heart, (Bert.) and the same word is used for the soul. Ps. vii. 6. C. --- Yet very different words signify the tongue and glory; and we follow the text, adopted by the apostle. Joy naturally flows from the presence of the best of friends. Bert. --- Our Saviour sometimes suspended this joy, that he might suffer the more for us. C.
drb › Psalms › 15 ›  Verse 9

Score: 1.00Commentary for Psalms 18:12
For. I speak from experience. C. --- If I had no other inducement, I would observe this law for the consolation, (H.) and repeated advantages which I have derived from it. Theod. --- Those who keep the same, 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; (Ps. cxviii. 112.) though that passage is corrupted in the Prot. version. W. --- Heb. "wherefore thy servant shall teach them;" (S. Jer.) or rather, "is instructed by them, and convinced that in keeping them there are frequent falls. Who," &c. 13. C. --- Hekeb may indeed signify "a fall," or tripping up the heels. But it is more commonly rendered "a reward," (as Prot. Mont. &c. here agree) or end, as 1 Peter (i. 9.) has it. H. --- The instruction, which the observer of the laws obtains, arises from that observance, inasmuch as "he is attentive to them." Sept. φυλασσει αυτα. This must therefore be understood, and is well expressed by Custodit.Taste, and see that the Lord is sweet. Ps. xxxiii. 9. Berthier.
drb › Psalms › 18 ›  Verse 12

Score: 1.00Commentary for Psalms 33:13
Good days. S. Peter (1 ep. iii. 10.) adopts this sense, though the Heb. is rendered, "and desireth days, that he may see good." The apostles shews that heaven is here principally meant, though a virtuous life is the best to procure even present happiness. Bert. --- Many of David's followers probably confined their views to the latter. C. --- Every one desireth to be happy, but only the virtuous are really so. W.
drb › Psalms › 33 ›  Verse 13

Score: 1.00Commentary for Psalms 33:15
Good. It will not suffice to refrain from criminal actions. Ps. xxxvi. 27. --- Peace, both private and public. Jer. xxix. 7. C. --- A person may, notwithstanding, have much to suffer. But S. Peter prevents this objection, by proclaiming those happy who suffer for justice sake. v. 14. Bert. --- Good works are necessary as well as faith. W.

Nam frustra vitium vitaveris illud

Si te alio pravum detorseris. Hor. ii. sat. 2.

drb › Psalms › 33 ›  Verse 15

Score: 1.00Commentary for Psalms 33:17
To cut, &c. S. Peter leaves this out; perhaps because temporal punishments would not be so often inflicted upon the wicked under the new law; as God tries his faithful, and teaches them to wait till judgment, when all will be treated according to their deserts. Bert. --- He sees all men's actions, and will reward them accordingly. W.
drb › Psalms › 33 ›  Verse 17

Score: 1.00Commentary for Psalms 47:4
Houses. Heb. "palaces;" Sept. "towers." Βαρεσι, a word which has again been mistaken for gravibus or gradibus, as v. 14. and Ps. xliv. 9. God is the defence of his people, (Prov. xviii. 10.) the Church, Mat. xvi. 18. C. --- All particular houses, or churches, must come to the unity of faith, (W.) and to the seat of Peter. S. Iræn. iii.
drb › Psalms › 47 ›  Verse 4

Score: 1.00Commentary for Psalms 50:4
Yet more, by baptism. Euseb. S. Amb. apol. --- The true penitent never ceases to deplore his sins, like David, S. Peter, and S. Paul. Eccli. v. 5. The psalmist prays, that all the remains of sin may be obliterated. Jo. xiii. 10. W.
drb › Psalms › 50 ›  Verse 4

Score: 1.00Commentary for Psalms 54:22
They are divided, &c. Dispersed, scattered, and brought to nothing, by the wrath of God, who looks with indignation on their wicked and deceitful ways. Ch. --- They are separated from the good, (S. Jer.) slain by a look. 2 Thess. ii. 8. --- Near, or fought, v. 19. C. --- Some translate, "they have divided the butter, like words of his mouth." But this is less accurate, and the same idea is conveyed in the next words. Bert. --- Prot. " The words of his mouth were smoother than butter, but war was in his heart. His words were softer than oil, yet were they drawn swords." H. --- My enemy has violated every law, under his appearance of friendship. C. --- Darts. Absalom kissed the men of Israel to delude them, (2 K. xv. 2.) and the traitor gave this sign to those who came to seize our Saviour. Matt. xxvi. 48. C. --- The words of God are most excellent in themselves, but they seem hard to the incredulous. Thus the Capharnaites gave rise to the first heresy against the words of Christ, which S. Peter piously believed, though, as yet, he did not comprehend their meaning. Jo. vi. S. Aug. W. --- His heart and words may thus be understood of God: but they more probably relate to any one of David's numerous enemies, who is thus singled out. H.
drb › Psalms › 54 ›  Verse 22

Score: 1.00Commentary for Exodus 8:19
Finger, the spirit, (Lu. xi. 20. comp. Matt. xii. 28,) or power of God. Is. xl. 12. The magicians here confess, that Moses is something more than themselves. C. --- Thus God interferes, whenever a contest of miracles, real or apparent, might lead any sincere seeker astray. He caused the priests of Baal to be confounded; (3 K. xix,) and Simon Magus, flying in the air, was hurled down at the prayer of S. Peter. Hegesip. Cyrola, the Arian patriarch, attempting to deceive the people, by giving sight to a man whom he bribed to feign himself blind; and Calvin, who wished to have the honour of raising a man to life, at Geneva, by the like imposition, were both deservedly covered with confusion; while, of those unhappy men who joined in the collusion, one lost his sight, and the other his life. Greg. of Tours ii. Hist. 3. Bolsec. On such occasions, we are admonished to be on our guard, and to adhere to the old religion. Deut. xiii. Matt. xxiv. W. --- The magicians, though fully convinced, were not still converted.
drb › Exodus › 8 ›  Verse 19

Score: 1.00Commentary for Psalms 87:9
Delivered up, to prison. Bert. --- The disciples abandoned our Saviour; S. Peter, with a curse, denied that he ever knew him, (Mar. xiv. 71. H.) and Judas betrayed him. It is not so easy to explain this of the captives in general, though it might refer to the psalmist. C. --- At Babylon, the Israelites were not imprisoned, but left to multiply. Jer. xxix. 5. Bert.
drb › Psalms › 87 ›  Verse 9

Score: 1.00Commentary for Psalms 90:6
Day. Neither open attacks, nor unforeseen accidents prevail. C. --- Business. Heb. dabar, "thing," v. 3. "the pestilence." S. Jer. H. --- The Hebrews suppose, that one angel presides over death in the daytime, and another during the night; or that various demons send maladies at these different times. --- Invasion. Sept. and old Italic, have, "ruin." --- S. Jer. after Aquila, "from the bite of him who rageth, δαμονιζοντος, at noon. Keteb, (H.) according to the ancient tradition of the Jews, denotes one of the bolder devils, who attacks in open day, and seeks no aid from nocturnal craft. Geneb. The psalmist may allude to those popular notions, (Theod. S. Jer.) which were prevalent among the pagans. Theocrit. Idyl. i. Lucan iii. C. --- Thou shalt fear no danger of the day or night, (Bellar.) nor any which disturbs the life of man. Scalig. ep. i. p. 95. --- This author mistakes, when he supposes that Keteb is rendered devil. Amama. --- He might also ask how the Chal. Aquila, and Symmachus came to discover, that the devil is here mentioned, as well as the Sept.? Bert. --- These seem to have read ussod, "and the devil," instead of issud, "from destruction which ravages," (Amama) vastabit. Mont. H. --- But allowing that the Sept. &c. are accurate what is meant by this devil? S. Peter seems to explain the idea, when he exhorts us to sobriety. 1 Pet. v. 8. Bert. --- Violent temptations of sloth, (S. Athan.) or impurity, (Theod.) or the persecutions against the faithful, may be meant. Four different sorts of attacks seem to be designated. 1. Such as assult the ignorant with the fears of the night, tempting them to secure their temporal estates, while they think not of eternal woe impending. 2. Others are attacked with the arrows in the day, and threatened with death, which they know they ought rather to endure, than abandon their faith. 3. The business, &c. imitates some grievous but latent temptation, as when the faithful are persuaded to take some unlawful oath. 4. But the greatest and most manifest attack, is styled, invasion, &c. when persecutors assail those who adhere to the true faith with a succession of torments, and subtle arguments, which have been the occasion of the fall of many, who had resisted the former attacks. Yet none of these yield, but by their own fault, trusting in themselves, and not in God. S. Aug. W. --- Noon day. Grotius explains this of the heat of the sun, which is very dangerous to travellers in Palestine. C.
drb › Psalms › 90 ›  Verse 6

Score: 1.00Commentary for Psalms 108:1
David. S. Peter attributes it to him, and gives us the key to this psalm, by applying (v. 8.) to the traitor Judas. Acts i. 16, 20. Bert. T. vii. --- Our Saviour seems to allude to it, when he styles Judas, the son of perdition. Jo. xvii. 8. It may also have a reference to Doeg, or Achitophel, who were his forerunners. Ven. Bede thinks it was composed by the Machabees, against apostates. The Church used it in the deposition of bishops, and against usurpers of ecclesiastical goods: (Grot.) and, in times of ignorance, some thought hereby to discover thieves. The style is very vehement, (C.) containing the sentence pronounced by the sovereign judge against the reprobate. H.
drb › Psalms › 108 ›  Verse 1

Score: 1.00Commentary for Psalms 108:8
Bishopric. Επισκοπην, "inspection or pre-eminence" of any kind. Judas lost his spiritual office, and the Jews all dominion in a very short time. S. Peter quotes this passage, and only the Socinians will assert that he does not adhere to the literal sense. Bert. --- The apostleship (W.) was given to S. Matthias. C. --- The priesthood of Aaron was forced to give place to that of Melchisedech. M.
drb › Psalms › 108 ›  Verse 8

Score: 1.00Commentary for Psalms 112:1
Alleluia. The Jews style this, and the five following psalms, "the great Alleluia," which they sing after eating the paschal lamb. Eusebius adds, "a psalm of Aggæus and Zacharias," as it seems to speak of the captives, who return thanks for their deliverance; (Is. xlv. 6. &c. C.) or David has left this model of thanksgiving for all. Bert. --- Children. Heb. "slaves." M. --- The Greek and Latin may signify both. H. --- He addresses the Levites, who were addicted to God's service, or the new converts, who were become docile like little children, (1 Peter ii. 2. Ps. viii. 3. C.) and in a word, (H.) all God's servants. W.
drb › Psalms › 112 ›  Verse 1

Score: 1.00Commentary for Psalms 121:3
Together. Well built and inhabited. The Jews throughout the world considered it as their most dear country. C. --- The participation of spiritual graces (Ps. cxviii. 63. &c.) is a great comfort to Catholics, (W.) who look upon the chair of S. Peter at Rome as the centre of unity. H. --- David established order in Jerusalem, when he had made the conquest, and various families contributed to the rebuilding of it. Bert. --- All the tribes were united under the dominion of David. Houbig.
drb › Psalms › 121 ›  Verse 3

Score: 1.00Commentary for Psalms 125:1
Sion. It cannot be doubted but this regards the captives of Babylon: but still David might compose it, as he was a prophet; and herein the redemption of mankind may also be described. Bert. --- The captives pray for the return of the rest of their brethren. C. --- Comforted. Heb. "dreaming." C. --- They could hardly believe their own eyes, like S. Peter. Acts xii. 9. This extraordinary joy is felt by devout souls, when freed from sin. W. --- The Greek cities which the Romans declared free, could scarcely believe that they had understood the herald. Majus gaudium fuit, &c. Livy xxxiii. --- Thus were the Jews affected. C. Ps. xiii. 2. --- Chal. "we were like convalescents," which comes nearer to the sense of the Sept. Bert.
drb › Psalms › 125 ›  Verse 1

Score: 1.00Commentary for Psalms 131:11
Make. Lit. "deceive him." Heb. "will not turn from it," the truth. Bert. --- Thy. S. Cyprian and S. Hil. read, "my throne," which belonged to the Lord. 1 Par. xxix. 23. C. --- But it might also be styled David's, as the promises were made to him. H. --- Christ was born of the virgin's womb, without having any man for his father. S. Aug. --- This promise actually was fulfilled in Solomon, and in Christ, who would infallibly possess the throne. 2 K. vii. and Acts ii. But Christ reigns over all. Bert. Lu. i. 32. --- S. Peter hence proves our Saviour's resurrection, (W.) and power in the Church. H. --- After the captivity, the royal power was not enjoyed by the family of David: which ought to have persuaded the Jews to acknowledge Christ and his eternal spiritual kingdom.
drb › Psalms › 131 ›  Verse 11

Score: 1.00Commentary for Proverbs 26:11
Dog. This is the only animal which is known to do so. S. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to shew the misery attending a relapse. Sept. here add, "there is a confusion," &c. taken from Eccli. iv. 25. C.
drb › Proverbs › 26 ›  Verse 11

Score: 1.00Commentary for Genesis 7:24
Days: counting from the end of the forty days, when the deluge was at its height. C. --- In all the histories of past ages, there is nothing so terrible as this event. What became of all those myriads of human beings who perished on this occasion? We know not. Some have charitably supposed, that, although the far greater part perished everlastingly, a few who had been incredulous while Noe preached, opened their eyes at last, when it was too late to save their bodies, and by sincere repentance rescued their souls from the flames, and were consigned to do penance, for a time, in the other world. These heard the preaching of J. C., or believed in his redemption, while they were yet living, and so deserved to partake of his mercies, and joyfully beheld his sacred person when he came to visit them in their prison of purgatory. 1 Pet. iii. 19. He came and preached to those spirits that were in prison: which had been sometime incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is eight souls, were saved from drowning by water. Whereunto baptism, being of the like form, now saves you also, &c. See F. S. Bellarmine, &c. In these last words of S. Peter, we may also notice, that the ark was a figure of baptism, which is so necessary, that without its reception, or desire of it at least, no man can be saved. It is also a figure of the cross, and of the one true Church, as the Fathers remark, with S. Aug. de C. D. xv. i. M. &c. S. Greg. hom. 12 in Ezech. &c. --- This is so striking that it deserves to be seriously considered. It was only one, though God could have ordered many smaller vessels to be made ready, perhaps with less inconvenience to Noe, that we might reflect, out of the Church the obstinate will surely perish. S. Jer. ep. ad Dam.: In this ark all that were truly holy, and some imperfect, like Cham, were contained, clean beasts and unclean dwelt together, that we need not wonder if some Catholics be a disgrace to their name. The ark had different partitions, to remind us of the various orders of Clergy and Laity in the Church, with one chief governor, the Pope, like Noe in the ark. It was strong, visible, &c. and pitched all over with the durable cement, bitumen, and riding triumphant amid the storms, the envy of all who were out of it, till at last it settled upon a rock. So the Church is built on a rock, against which the gates of hell shall not prevail: she is not less obvious to the sincere seeker, than a city built on the top of the highest mountain, &c. We might here take a retrospective view of the chief occurrences and personages of the former world; we should observe the same order of the things from the beginning,---the conflict of virtue and vice, the preservation of the true faith and worship of God among a few chosen souls, who preferred to be persecuted by worldlings, rather than to offend God. They contended earnestly for the fiath once delivered to the Saints, to Adam and Eve, once innocent, and afterwards penitent. We behold original sin, and the promised remedy for mankind; while the rebel angels are abandoned, without redress. There was kept up a communion of saints: sacrifice to the one God was performed generally by the heads of families, who were priests in the law of nature. Even Cain, though a bad man, through hypocrisy, chose to offer sacrifice before he had quite broken off from the society of the faithful, and resolved to become the father of all excommunicated persons, and of all seceders. C. iv. 16. He was admonished by God that he had free will, and might merit a reward by a different conduct. His sentence, as well as that pronounced upon Adam, and upon all mankind, before the flood, reminds us of the particular and general judgment; as the translation of Henoch sets before us the happy state of the blessed, and the immortality, of which it was an earnest. See Douay Bible, where the chief mysteries of faith are pointed out as the creed of the Antediluvians. Even the B. Trinity was insinuated, or shewn to them, at a distance, in various texts: the unity and indissolubility of marriage were clearly expressed; the true Church continued in Noe, while the chain of schismatics and heretics was broken, and Cain's progeny destroyed. In this period of time, we may discover what the ancients so often describe respecting the four ages: --- the golden age is most perfectly found in Paradise; but only for a few days, or perhaps only a few hours, during which our first parents preserved their innocence. The silver age may have lasted rather longer, till the murder of Abel, or 128 years, when Cain began to disturb the peace of the world. From that time, till the giants make their appearance, we may reckon the age of brass. But that of iron had continued for may years before the flood. The like deterioration of morals we may discover after the deluge, and again after the renovation of the world, by the preaching of the gospel. For some time after these two great events, things bore a pleasing aspect; Noe was busy in offering sacrifice to God, Christians wee all one heart and one soul, enjoying all things in common, and God gave a blessing to the earth, and confirmed his covenant with men. Then Cham, Nemrod, and Babel appear, heresies in the new law break forth, and disturb the lovely harmony of mankind: but still a sufficient number preserve their integrity, till about the days of Abraham and Arius, in their respective periods, and may be said to have lived in the silver age, when compared with the brazen insolence of the great majority of those who came after. The iron age of these two periods, may be dated from the persecution of Epiphanes against the Jews, when so may apostatized from the faith, and from that much more terrible persecution which will be raised against Christians by Antichrist, the man of sin, (of which the former was a type) when the charity of many shall grow cold, and Christ will hardly find faith upon the earth. To that age may just be applied, those strong expressions of disapprobation which God made use of before the flood. G. vi. 3. 6. 12. He will punish the crimes of that age with a deluge of fire, and say, The end of all flesh is come before me, &c. v. 13. Time shall be no longer. Apoc. x. 6. H.

drb › Genesis › 7 ›  Verse 24

Score: 1.00Commentary for Isaias 22:22
Shoulder. Here the marks of dignity were worn. Eliacim was appointed master of the palace, over all the other servants. C. --- Thus we may gather what power Christ conferred on S. Peter, when he gave him the keys of heaven. Mat. xvi. 19. Apoc. iii. 7. H.
drb › Isaias › 22 ›  Verse 22

Score: 1.00Commentary for Jeremias 17:9
Perverse. Sept. "deep." --- Unsearchable. Sept. "man, who shall know him?" H. --- God alone can search the heart by his own power. He enables saints to do it by the light of glory, or of prophecy; as Eliseus and S. Peter knew secret transactions. W.
drb › Jeremias › 17 ›  Verse 9

Score: 1.00Commentary for Acts of the Apostles 4:32
All things were common. Happy would it be for society, if the rich of the present day were to imitate, in some degree, this charity of the first disciples, by distributing to those that want. Both would hereby become more happy; nor would the rich derive less pleasure from such actions, than the poor. S. Chrys. hom. xi. in Acts. — That cold and fatal word, mine, and thine, which has caused so many misfortunes and wars, was banished from among them. Id. hom. de S. Philogon. — Some take this to be the origin of a monastic life: but according to the Fathers, it is rather its progress and increase; for it began in the family of Jesus Christ. The apostles, indeed, may be said to institute here that common life, which they led under Christ, our Lord, and of which Peter speaks: behold, we have left all. This life, by S. Augustin and others, is called apostolic, and there among all, wives are particularly specified. Cajetan thinks no vow was required: S. Augustin is of a different sentiment. Serm. x. de diversis & alibi.
drb › Acts of the Apostles › 4 ›  Verse 32

Score: 1.00Commentary for Acts of the Apostles 5:29
Peter answered boldly, We ought to obey God, rather than men. And withal adds, that God had raised from death Jesus, the Prince and Saviour of mankind, by whose merits all might find repentance, and forgiveness of their sins; that they were witnesses of his resurrection, &c. Wi.
drb › Acts of the Apostles › 5 ›  Verse 29

Score: 1.00Commentary for Acts of the Apostles 5:4
Did it not remain to thee? That is, no one forced thee to make such a promise. — And being sold, was it not in thy power, and at thy free disposal, before such a promise? but promises and vows must be kept. Thou hast not lied to men, but to God, by lying to the Holy Ghost. Wi. — Thou hast not lied to men, only and principally, but to God also; for he had also lied to Peter, and the other apostles. Menochius. — "If it displeased God," says S. Augustin, "to withdraw part of the money they had vowed to God, how is he angry, when chastity is vowed and not performed! . . . let not such persons think to be condemned to corporal death, but to everlasting fire." Serm. x. de diversis. — S. Gregory, on this same subject, says: "Ananias had vowed money to God, which afterwards, overcome by diabolical persuasion, he withdrew; but with what death he was punished, thou knowest. See, then, what judgment thou art to expect, for withdrawing, not money, but thyself, from Almighty God." l. i. ep. 33.
drb › Acts of the Apostles › 5 ›  Verse 4

Score: 1.00Commentary for Acts of the Apostles 5:5
Ananias . . . fell down and gave up the ghost. S. Aug. says,[3] this severe judgment was to strike a terror of such dissembling fraudulent dealings into the new Church. It was also to shew that S. Peter, and the apostles, had the gift of prophecy. Wi. — Origen thinks his death was occasioned by the sudden fright and shame, with which he was seized. Pliny relates a similar accident in the sudden death of Diodorus Dialecticus, lib. vii. cap. 53. — Menochius and Cornelius a Lapide think, that God struck him interiorly, as Peter spoke. . . . There are likewise different opinions among the Fathers, respecting the salvation of Ananias and Saphira. Some are of opinion, that as their fault was great, they died, and perished in their sin. But the ideas we are fond to cherish of the infinite mercy of God, would rather incline us to say, with S. Augustin, "I can believe that God spared them after this life, for his mercy is great. . . . They were stricken with the scourge of death, that they might not be subject to eternal punishment." S. Aug. Serm. cxlviii. olim. 10. et in Parmen. — S. Benedict also, in the 57th chapter of his rule, insinuates, that their death was only corporal. A. — It is not unreasonable, that the first violators of laws, should be punished with severity. It was thus that the Almighty treated Adam, the adorers of the golden calf, the first who broke the sabbath-day, &c. to prevent the effects of bad example. Calmet.
drb › Acts of the Apostles › 5 ›  Verse 5

Score: 1.00Commentary for Acts of the Apostles 5:7
Not knowing. Because no one durst tell her; so much did they honour, fear, and obey S. Peter. S. Chrys. hom. xii. — She came in; Peter did not call her, but waited, to afford her an opportunity of repenting. Œcumenius.
drb › Acts of the Apostles › 5 ›  Verse 7

Score: 1.00Dei Verbum
The Dogmatic Constitution on Divine Revelation from Vatican II
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Score: 1.00Providentissimus Deus
Papal Encyclical on the Study of Holy Scripture; Pope Leo XIII, 1893
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Score: 1.00Spiritus Paraclitus
Papal Encyclical on St. Jerome; Pope Benedict XV, 1920.
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Score: 1.00The Church Precedes the New Testament
History makes obvious which came first
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Score: 1.00The Catholic Church Compiles the New Testament
Where Protestants obtained their Bible
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Score: 1.00Deficiencies of the Protestant Bible
How Protestant leaders went wrong
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Score: 1.00Variations in Bible Texts Fatal to Protestant Theory
An authority external to the Bible is required
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Score: 1.00Our Debt to Catholic Monks
They saved the written Word of God from total extinction
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Score: 1.00Where are all the Medieval Bibles?
Consumed by the greed and fanaticism of 16th century revolutionaries
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Score: 1.00The Organized Church In The New Testament
Did Jesus give us an abstraction or a concrete, though spiritual, entity? -- Knox
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Score: 1.00Languages in New Testament Palestine
Some Common Misconceptions Addressed
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Score: 1.00The Prophets
Old Testament Prophecy and Modern Critical Attempts to Explain It Away
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Score: 1.00Catholics and The Holy Bible
The authority of the Gospels rests on the word of the Church
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Score: 1.00A Brief History of Apologetics
A long and honorable track record of vindicating the Faith
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Score: 1.00Catholicism and "Modernism"
The hope of modernists to diminish the orthodoxy of the Church
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Score: 1.00The Four Positives of the True Church
Heresy and Schism vs. One, Holy, Catholic and Apostolic
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Score: 1.00Catholic Faith, Catholic Intellect
The Beauty and Reward of Catholic Faith
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Score: 1.00The Giver and Interpreter of Scripture
The Church keeps for her children the treasure she originally gave them
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Score: 1.00The Second Spring
A spiritual renewal for those discouraged over the current state of the Church
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Score: 1.00Miracles of the New Testament
Action or proof by Divine power outside the ordinary course of nature
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Score: 1.00The Messianic Prophecies
The entire Old Testament is prophetic of the Messiah
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Score: 1.00The Senses of Sacred Scripture
How to read and understand Scripture
resources › articles › Bible Study: General

Score: 1.00The Synoptic Problem
How did the Synoptic Gospels come to be so similar?
resources › articles › Bible Study: New Testament

Score: 1.00The Meaning, Object, and Purpose of Apologetics
Explaining and defending the basic truths of the Faith
resources › articles › Apologetics

Score: 1.00Christ in the New Testament
Seeing Jesus as One deflects Modern attempts to deconstruct Him
resources › articles › Bible Study: New Testament

Score: 1.00Lamentabili Sane
Syllabus condemning modernism in Scripture exegesis; Pope Pius X, 1907
resources › articles › Vatican Documents

Score: 1.00The Transfiguration of Christ
The high point of His public ministry
resources › articles › Bible Study: Major NT Events

Score: 1.00The Last Supper
The Institution of the Holy Eucharist
resources › articles › Bible Study: Major NT Events

Score: 1.00The Resurrection
Jesus Christ conquers death
resources › articles › Bible Study: Major NT Events

Score: 1.00Official or Political Life
Scribes, Sanhedrin, Publicans, and Tribute
resources › articles › Bible Study: New Testament

Score: 1.00The Pater Noster
An Explanation of the Lord's Prayer -- Aquinas
resources › articles › Bible Study: Prayer

Score: 1.00The Gospel According to Saint Luke
The author, "sources," and characteristics of the third Gospel
resources › articles › Bible Study: NT Books

Score: 1.00Satan bound for 1000 yrs*
Apocalypse 20:7-8
resources › sacred scripture shortcuts › Last Things › Rapture?

Score: 1.00Peter: "my son Mark"
1 Peter 5:13
resources › sacred scripture shortcuts › Sacraments › Holy Orders

Score: 1.00Jesus: feed/tend (all of) my sheep
John 21:15-17
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00appointed, faithful steward
Luke 12:41-48
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus: "...strengthen your brethren"
Luke 22:32
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus: prays for faith of Peter only
Luke 22:32
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus give Peter the keys
Matthew 16:19
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00keys assigned to officeholder
Isaias 22:22
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00keys as symbol of authority
Apocalypse 1:18
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus accepts Peter's answer for all
Matthew 16:15-17
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus to build church upon Peter
Matthew 16:18
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Simon is Cephas (Aramaic: rock)
John 1:42
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Simon is Petras (Greek: rock)
Matthew 16:18
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus gives Peter the keys to heaven
Matthew 16:19
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus gives Peter power to bind/loose
Matthew 16:19
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus pays tax for himself and Peter
Matthew 17:26
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter speaks for Apostles
Matthew 18:21
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter speaks for Apostles
Matthew 16:16
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus accepts Peter's leadership
Matthew 16:17
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter speaks for Apostles
Mark 8:29
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter speaks for Apostles
Luke 8:45
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter speaks for Apostles
Luke 12:41
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter speaks for Apostles
John 6:69
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00led Apostles in preaching
Acts of the Apostles 2:14
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jews consider Peter the leader
Acts of the Apostles 4:1-13
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter's name always heads list of Apostles
Matthew 10:2
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter's name always heads list of Apostles
Mark 3:16-19
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter's name always heads list of Apostles
Luke 6:14-16
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter's name always heads list of Apostles
Acts of the Apostles 1:13
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00heads election of new Apostle
Acts of the Apostles 1:13-26
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter and companions
Luke 9:32
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter and companions
Mark 16:7
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter is the foundation
Matthew 16:18
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus pays tax for himself and Peter
Matthew 17:26
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00risen Jesus appears to Peter first
Luke 24:34
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter receives first converts
Acts of the Apostles 2:38-41
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter works first miracle
Acts of the Apostles 3:6-7
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter first after Jesus to raise dead
Acts of the Apostles 9:40
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter's first infallible statement
Matthew 16:16
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus confirms Peter's statement
Matthew 16:17
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00first anathema; God affirms
Acts of the Apostles 5:2-11
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.001st to recognize/refute heresy
Acts of the Apostles 8:14-24
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00catholicism revealed to Peter
Acts of the Apostles 10:9-28
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter orders Gentile baptism
Acts of the Apostles 10:44-48
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Peter's leadership at 1st council
Acts of the Apostles 15:7
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00first dogmatic decision
Acts of the Apostles 15:19
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00convert Paul visits chief Apostle
Galatians 1:18
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Cephas accused of hypocrisy*
Galatians 2:11-14
resources › sacred scripture shortcuts › Papacy › Peter

Score: 1.00Jesus: I will build church on Peter
Matthew 16:18
resources › sacred scripture shortcuts › Church › Church is Hierarchical

Score: 1.00Peter as chief shepherd
Luke 22:32
resources › sacred scripture shortcuts › Church › Church is Hierarchical

Score: 1.00Peter as chief shepherd
John 21:17
resources › sacred scripture shortcuts › Church › Church is Hierarchical

Score: 1.00universality revealed to Peter
Acts of the Apostles 10:9-28
resources › sacred scripture shortcuts › Church › Church is Catholic

Score: 1.00Peter as chief shepherd
Luke 22:32
resources › sacred scripture shortcuts › Church › Church is Apostolic

Score: 1.00Peter called to tend the flock
John 21:15-17
resources › sacred scripture shortcuts › Church › Church is Apostolic

Score: 1.00Peter kneels to Jesus
Luke 5:8
resources › sacred scripture shortcuts › Prayer & Worship › Proper Worship

Score: 1.00Peter: honor all men
1 Peter 2:17
resources › sacred scripture shortcuts › Veneration › Saints - veneration

Score: 1.00prayer to God to help Peter
Acts of the Apostles 12:5
resources › sacred scripture shortcuts › Family of God › Saints - Living, Interceding

Score: 1.00Jesus gives Peter the keys to heaven
Matthew 16:19
resources › sacred scripture shortcuts › Authority › 3 - Jesus gives authority to Peter

Score: 1.00Jesus gives Peter power to bind/loose
Matthew 16:19
resources › sacred scripture shortcuts › Authority › 3 - Jesus gives authority to Peter

Score: 1.00Peter denied Jesus
Mark 14:66-72
resources › sacred scripture shortcuts › Church › Scandals

Score: 1.00saved by the words of Peter
Acts of the Apostles 11:13-14
resources › sacred scripture shortcuts › Salvation › Salvation Verses

Score: 1.00Gentiles saved via Peter
Acts of the Apostles 15:7
resources › sacred scripture shortcuts › Salvation › Salvation Verses

Score: 1.00Peter's revelation from God
Matthew 16:17
resources › sacred scripture shortcuts › Salvation › Salvation Verses

Score: 1.00Peter alone has keys to heaven
Matthew 16:19
resources › sacred scripture shortcuts › Salvation › Salvation Verses