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Reading the 1610 Douay-Rheims Bible (no Challoner revision)
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RE: Reading the 1610 Douay-Rheims Bible (no Challoner revision)
The Gospel of St. Matthew, Chapter 17:

Quote:As he promised, he giveth them a sight of the glory, unto which suffering doth bring: 9. And then again doth inculcate his Passion. 14. A devil also he casteth out which being yet in Galilee, he revealeth more about his Passion. 24. and the tribute that the Collectors exalted for all, he payeth for himself and Peter: declaring yet withal his freedom both by word and miracle.

1. AND after six days JESUS taken unto him Peter and James and John his brother, and bringeth them into a high mountain apart:
2. And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow.
3. And behold there appeared to them Moses and Elias talking with him.
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.
5. And as he was yet speaking, behold a bright cloud overshadowed them. And lo a voice out of the cloud, saying. This is my well beloved son, in whom I am well pleased: hear ye him.
6. And the Disciples hearing it, fell upon their face, and were sore afraid.
7. And JESUS came and touched them: and he said to them, Arise, and fear not.
8. And they lifting up their eyes, saw no one hut only JESUS.
9. And as they descended from the mount, JESUS commanded them, saying, tell the vision to no body, till the Son of man be risen from the dead.
10. And his Disciples asked him, saying, What say the Scriptures then, that *Elias must come first?
11. But he answering, said to them, Elias in deed shall come, and restore all things.
12. And I say to you, that Elias is already come, and they did not know him, but wrought on him whatsoever they would. So also the Son of man shall suffer of them.
13. Then the Disciples understood, that of John the Baptist he had spoken to them.
14. *And when he was come unto the multitude, there came to him a man falling down on his knees before him,
15. saying, Lord have mercy on my son, for he is lunatic, and sore vexed: for he falleth often into the fire, and often into the water.
16. and I offered him to thy Disciples: and they could not cure him.
17. JESUS answered and said, O faithless and perverse generation, how long shall I be with you? How long shall I suffer you? bring him hither to me.
18. And JESUS rebuked him, and the devil went out of him and the lad was cured from that hour.
19. Then came the Disciples to JESUS secretly, and said, Why could not we cast him out?
20. JESUS said to them, because of your incredulity. For, amen I say to you, if you have faith as a mustard seed, you shall say to this mountain, Remove from hence thither, and it shall remove, and nothing shall be impossible to you.
21. But this kind is not cast out but by prayer and fasting.
22. And *when they conversed in Galilee, JESUS said to them, The Son of Man is to be betrayed into the hands of men:
23. And they shall kill him, and the third day he shall rise again. And they were stroken sad exceedingly.
24. And when they were come to Capharnaum, there came they that received the didrachmes, unto Peter and said to him, Your master doth he not pay the vdidrachmes?
25. He saith, Yea. And when he was entered into the house, JESUS prevented him, saying, What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or cense? of their own children, or of strangers?
26. And he said, Of strangers. Jesus said to him, Then the children are free.
27. But that we may not scandalize them, go thy ways to the sea, and cast a hook: and that fish which shall first come up, take: and when thou hast opened his mouth, thou shalt find a vstater: take that, and give it them for me and thee.


3. Transfigured.] Mark in this Transfiguration many marvelous points, as, that he made not only his own body, which then was mortal, but also the bodies of Moses and Elias, the one dead, the other to die, for the time as it were immortal: thereby to represent the state and glory of his body and his Saints in heaven. By which marvelous transfiguring of his body, you may the less marvel that he can exhibit his body under the form of bread and wine or otherwise as he list.
3. Appeared Moses.] By this that Moses personally appeared and was present with Christ, it is plain that the Saints departed may in person be present at the affairs of the living. August de eura pro mort. chap. 15. 16. For even as Angels elsewhere, so here the Saints also served our Saviour: and therefore as Angels both in the Old Testament and the New, were present often at the affairs of men, so may Saints.
9. Mount.] This mount (commonly esteemed and named of the ancient Fathers Thabor) St. Peter calleth the holy Mount because of this wonderful vision, like as in the Old Testament where God appeared to Moses in the bush and elsewhere to others, he calleth the place of such Apparitions, holy ground. Whereby it is evident that by such Apparitions, places are sanctified, and thereupon groweth a religion and devotion in the faithful toward such places, and namely to this Mount Thabor (called in St. Jerome Itabirium Ep. 17.) there was great pilgrimage in the primitive Church, as unto all those places which our Saviour had sanctified with his presence and miracles, and therefore to the whole land of promise, for that cause called the Holy Land. See St. Hiero. in Epitap. Paula. & ep. 17. & 18 ad Marcellam.
11. Elias shall come.] he distinguisheth here plainly between Elias in person, who is yet to come before the judgment: and between Elias in name, to wit, John the Baptist, who is come already in the spirit and virtue of Elias. So that it is not John Baptist only not principally of whom Malachi prophesieth (as our Adversaries say) but Elias also himself in person.
19. Why could not we.] No marvel if the Exorcists of the Catholic Church which have power to cast out devils, yet do it not always when they will, and many times which much ado: whereat the
Apostles having received this *power before over unclean spirits, yet here cannot cast them out. But as for heretics, they can never do it, nor any other true miracle, to confirm their false faith.
20. Faith as mustard seed.] This is the Catholic Faith, by which only all miracles are wrought: yet not of every one that hath the Catholic Faith, but of such as have a great and forcible faith and withal the gift of miracles. These are able as here we see by Christ's warrant not only to do other wonderful miracles here signified by this one, but also this very same, that is, to move mountains in deed, as St. Paul also presupposeth, and St. Jerome affirmeth, and ecclesiastical histories namely telleth of Gregorious Neocaesatiensis, that he moved a mountain to make room for the foundation of a Church,
called therefore and for other his wonderful miracles, Thaumaturgus. And yet faithless Heretics laugh at such things and believe them not.
21. Prayer and fasting.] The force of fasting and praying: where also we may see that the holy Church in exorcisms doeth according to the Scriptures, when we useth beside the name of JESUS, many prayers and much fasting to drive out Devils,; because these also are here required beside faith.
25. The Children free.] Though Christ to avoid scandal, paid tribute, yet in deed he showeth that both himself ought to be free from such payments (as being the kings son, as well by his eternal
birth of God the Father, as temporal of David) and also his Apostles, as being of his family, and in them their successors the whole Clergy, who are called in Scripture the lot and portion of our Lord. Which exemption and privilege being grounded upon the very law of nature itself, and therefore practiced even among the Heathen (Gen. 42:27) good Christian Princes have confirmed and ratified by their laws in the honor of Christ, whose ministers they are, and as it were the kings son, as St. Jerome declareth plainly in these words, We for his honor pay not tributes, and as the King's son, are free from such payments. Hiero. upon this place.
27. Me and thee.] A great mystery in that he paid not only for himself, but for Peter bearing the Person of the Church, and in whom as the chief, the rest were contained. Aug. q. ex no. Test. q. 75.
to 4.

Marginalia:
24: vThese didrachems were pieces of money which they paid for tribute
27: vThis stater was a double didrachme, and therefore was paid for two.

Remissas, discite, vivet.
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03-29-2020 09:57 AM
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RE: Reading the 1610 Douay-Rheims Bible (no Challoner revision)
The Gospel of St. Matthew, Chapter 18:

Quote:To his Disciples he preacheth against ambition the mother of Schism: 7. foretelling both the author whosoever he be, and also his followers, of their woe to come. 10. and showing on the contrary side, how precious Christian souls are to their Angels, to the Son of man, and to his Father. 15. charging us therefore to forgive our brethren, when also we have just cause against them, be it never so often, and to labor their salvation by all means possible.

1. AT that hour the Disciples came to JESUS, saying. Who, thinkest thou, is the greater in the kingdom of heaven?
2. And JESUS calling unto him a little child, set him in the midst of them,
3. And said, Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.
4. Whosoever therefore shall humble himself as this vlittle child, he is the greater in the kingdom of heaven.
5. And he that shall receive one such little child in my name, receiveth me.
6. And *he that shall scandalize one of these little ones that believe in me, it is expedient for him that a millstone be hanged about his neck, and that he be drowned in the depth of the sea.
7. Woe to the world because of scandals. for it is necessary that scandals do come: but nevertheless woe to that man by whom the scandal cometh.
8. And *if thy hand, or thy foot scandalize thee: cut it off, and cast it from thee. It is good for thee to go into life maimed or lame, rather than having two hands or two feet, to be cast into everlasting fire.
9. And if thine eye scandalize thee, pluck him out, and cast him from thee. It is good for thee having one eye to enter into life, rather than having two eyes to be cast into the hell of fire.
10. See that you despise not one of these little ones: for I say to you that their Angels, in heaven always do see the face of my father which is in heaven.
11. For the *Son of man is come to save that which was perished.
12. *How think you? If a man have an hundred sheep, and one of them shall go astray: doth he not leave ninety-nine in the mountains, and goeth to seek that which is strayed?
13. And if it chance that he find it: Amen I say to you, he rejoiceth more for that, than for the ninety-nine that went not astray.
14. Even so it is not the will of your father, which is in heaven, that one perish of these little ones.
15. But *if thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother.
16 . And if he will not hear thee, join with thee besides, one or two: that in the mouth of *two or three witnesses every word may stand.
17. And if he will not hear them, vtell the Church. And if he will not hear the Church, let him be to thee as the heathen and the Publican.
18. Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven.
19. Again I say to you, that if two of you shall vconsent upon earth, concerning every thing whatsoever they shall ask, it shall be done to them of my father which is in heaven.
20. For where there be two or three gathered in my name, there am I in the midst of them.
21. Then came Peter unto him and said, *Lord, how often shall my brother offend against me, and I forgive him? until seven times ?
22. JESUS said to him: I say not to thee, *until seven times: but until seventy times seven times.
23. Therefore is the kingdom of heaven likened to a man being a king, that would make an account with his servants.
24. And when he began to make the account, there was one presented unto him that owed him ten thousand talents.
25. And having not whence to repay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and it to be repaid.
26. But that servant falling down, besought him, saying, Have patience toward me, and I will repay thee all.
27. And the lord of that servant moved with pity, dismissed him and the debt he forgave him.
28. And when that servant was gone forth, he found one of his fellow servants that did owe him an hundred pence: and laying hands upon him throttled him, saying, Repay that thou owest.
29. And his fellow servant falling down, besought him, saying, Have patience toward me, and I will repay the all.
30. And he would not: but went his way, and cast him into prison, till he repaid the debt.
31. And his fellow servants seeing what was done, were very sore, and they came, and told their lord all that was done.
32. Then his lord called him: and he said unto him, Thou ungracious servant, I forgave thee all the debt because thou besoughtest me:
33. Oughtest not thou therefore also to have mercy upon thy fellow servant, even as I had mercy upon thee?
34. And his lord being angry delivered him to the tormentors, until he repaid all the debt.
35. So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.

ANNOTATIONS
Chapter 18
1. Who is the greater.] The occasion of this question and of their contention for superiority among the rest of their infirmities which they had before the coming of the Holy Ghost, was (as certain holy Doctors write) upon emulation toward Peter, whom only they saw preferred before the rest in the payment of the tribute, by these words of our Saviour, Give it them for me and thee. Chrys. ho. 59., Hiero. in Matt. Upon this place.
7. Scandals.] The simple be most annoyed by taking scandal of their preachers, Priests, and elders ill life: and great damnation is to the guides of the people whether they be temporal or spiritual, but specially to the spiritual, if by their ill example and slanderous life the people be scandalized.
8. Hand, foot, eye.] By these parts of the body so necessary and profitable for a man, is signified, that whatsoever is nearest and dearest to us, wife, children, friends, riches, all are to be contemned and forsaken for to save our soul.
10. Their Angels.] A great dignity and a marvelous belief that every one hath from his nativity an angel for his custody and patronage against the wicked before the face of God. Hiero. upon this place. And the thing is so plain, that Calvin dare not deny it, and yet he will needs doubt of it, lib. 1. Inst. c. 14. sect. 7.
17. Not hear the Church.] Not only Heretics, but any other obstinate offender that will not be judged nor ruled by the Church, may be excommunicated, and so made as an Heathen or Publican was to the Jews, by the discipline of the same, casting him out of the fellowship of Catholics. Which excommunication is a greater punishment than if he were executed by sword, fire and wild beasts. Aug. cont. Adv. leg. li. 1. c. 17. And again he saith, man is more sharply and pitifully bound by the Church's keys, than with any iron or adamantine manacles or fetters in the world. August. ibidem.
17. Heathen.] Heretics therefore because they will not hear the Church, be no better nor no otherwise to be esteemed of Catholics, than heathen men and Publicans were esteemed among the Jews.
18. You shall bind.] As before he gave this power of binding and loosing over the whole, first of all and principally to Peter, upon whom he builded his Church: so here not only to Peter, and in him to his successors, but also to the other Apostles, and in them to their successors, every one in their charge. Hierom. lib. 1. c. 14. advers. Jouin. and Epist. ad Heliod. Cyprian. de Unit. Eccl. nu. 1.
18. Shall loose.] Our Lord giveth no less right and authority to the Church to loose, than to bind, as St. Ambrose writeth against the Novatians, who confessed that the Priests had power to bind, but not to loose.
20. In the midst of them.] Not all assemblies may challenge the presence of Christ, but only such as be gathered together in the unity of the Church, and therefore no conventicles of Heretics directly gathering against the Church, are warranted by this place. Cypr. de unit. Eccles. nu. 7. 8.
23. Seventy times seven.] There must be no end of forgiving them that be penitent, either in the Sacraments by absolutions, or one man another their offenses.

Marginalia:
4:vHumility, innocency, simplicity, commended to us in the state and person of a child.
17: vThat is (as St. Chrysostom here expoundeth it) tell the Prelates and chief Pastors of the Church: for they have jurisdiction to bind and loose such offenders by the words following v. 18
19: vAll joining together in the unity of Christ's Church in Councils and Synods, or public prayers, is of more force than of any particular man.

Remissas, discite, vivet.
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03-30-2020 10:27 AM
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RE: Reading the 1610 Douay-Rheims Bible (no Challoner revision)
The Gospel of St. Matthew, Chapter 19:

Quote:He answereth the tempting Pharisees, that the case of a man with his wife shall be (as in the first institution it was) utterly indissoluble, though for one cause he may be divorced. 10. And thereupon to his Disciples he highly commendeth single life for heaven. 13. He will have children come unto him. 16. He showeth what is to be done to enter into life everlasting: 20. What also, for a rich man to be perfect: 27. As also what passing reward they shall have which follow that his counsel of perfection: 29. yea though it be but in some one piece.


1. AND it came to pass, when JESUS had ended these words, he departed from Galilee, and came into the coasts of Jewry beyond Jordan,
2. And great multitudes followed him: and he cured them there.
3. And there came to him the Pharisees tempting him, and saying, Is it lawful for a man to dismiss his wife, for every cause?
4. Who answering, said to them, Have ye not read, that he which did `make’ from the beginning, made them male and female?
5. And he said. For this cause, man shall leave father and mother, and shall cleave to his wife: and they two shall be in one flesh.
6. Therefore now they are not two, but one flesh. That therefore which God hath joined together, let not man separate.
7. They say to him, Why then *did Moses command to give a bill of divorce, and to dismiss her?
8. He saith to them: Because Moses for the hardness of your heart permitted you to dismiss your wives: but from the beginning it was not so.
9. And I say to you, that *whosoever shall dismiss his wife, but for fornication, and shall marry another, committeth adultery: and he that shall marry her that is dismissed, committeth adultery.
10. His Disciples say unto him: If the case of a man with his wife be so, it is not expedient to marry.
11. Who said to them, Not all vtake this word, but they, to whom it is given.
12. For there are eunuchs, which were born so from their mother's womb: and there are eunuchs, which were made by men: and there are eunuchs, which have gelded themselves for the kingdom of heaven. He that can take, let him take.
13. Then *were little children presented to him, that he should impose hands upon them and pray. And the Disciples rebuked them.
14. But JESUS said to them: Suffer the little children, and stay them not from come to me: for the kingdom of heaven is for such.
15. And when he had imposed hands upon them, he departed from thence.
16. And *behold one came and said to him, Good master, what good shall I do that I may have life everlasting?
17. Who said to him, What askest thou me of good? One is good, God. But vif thou wilt enter into life, keep the commandments.
18. He saith to him, Which? And JESUS said, Thou shalt not murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness.
19. Honour thy father and thy mother, *Thou shalt love thy neighbor as thy self.
20. The young man saith to him : All these have I kept from my youth, what is yet wanting unto me?
21. JESUS said to him, If thou wilt be perfect, go sell the things thou hast, and give to the poor, and thou shalt have treasure in heaven: and come follow me.
22. And when the young man had heard this word, he went away sad: for he had many possessions.
23. And JESUS said to his Disciples, Amen I say to you, that a rich man shall hardly enter into the kingdom of heaven.
24. And again I say to you, it is easier for a camel to pass though the eye of a needle, vthen for a rich man to enter into the kingdom of heaven.
25. And when they had heard this, the disciples marveled very much, saying, Who then can be saved?
26. And JESUS beholding, said to them. With men this is impossible: but with God all things are possible.
27. Then Peter answering, said to him, Behold we have left all things, and have followed thee: what therefore shall we have?
28. And JESUS said to them, Amen I say to you, that you which have followed me, in the regeneration, when the Son of man shall sit in the seat of his majesty, you also shall sit upon twelve seats, judging the twelve tribes of Israel.
29. And every one that hath left house, or brethren, or sisters, or father, or mother, or *wife, or children, or lands for my names sake: shall receive an hundred fold, and shall possess life everlasting.
30. And *many shall be first, that are last: and last, that are first.

1. Not man separate.] This inseparability betwixt man and wife riseth of that, that wedlock is a Sacrament. Aug. li. 3. de pec. origine c. 34. 10. 7., De nupt. & concupis. li. 1. c. 10.
9. But for fornication.] For adultery one may dismiss another, Matt. 5. But neither party can marry again for any cause during life. Aug. li. 11. de adult. coniug. c. 21. 22. 24. for the which unlawful act of marrying again, Fabiola that noble matron of Rome albeit she was the innocent part, did public penance, as St. Jerome writeth in her high commendation therefore. And in St. Paul Ro. 7. it is plain that she which is with another man, her husband yet living, shall be called an adulteress: contrary to the doctrine of our Adversaries.
11. Not all take.] Whosoever have not this gift given them, it is either for that they will not have it, or for that they fulfill not that which they will: and they that have this gift or attain to this word, have it of God and their own free will. Aug. li. de grat. & lib. arbit. c. 4. So that it is evident no man is excluded from this gift, but (as Origen here saith) it is given to all that ask for it: contrary to our Adversaries that say it is impossible, and that for excuse of breaking their vows, wickedly say, they have not the gift.
12. Gelded themselves.] They geld themselves for the kingdom of heaven which vow chastity. Aug. de virginitate c. 24. which proveth those kind of vows to be both lawful, and also the more meritorious, and more sure to obtain life everlasting, than the state of wedlock, contrary to our Adversaries in all respects.
14. He that can.] It is not said of the precepts, keep them who can, for they be necessary under pain of damnation to be kept: but of counsels only (as of virginity, abstaining from flesh and wine, and of giving all a man's goods away to the poor) it is said, He that can attain to it, let him do it: which is counsel only, not a commandment. Contrary to our Adversaries that say, there are no counsels, but only precepts.
15. Impose.] They knew the valor of Christ's blessing, and therefore brought their children to him: as good Christian people have at all times brought their children to Bishops to have their blessing. See Annotation before Chap. 10, 12. And of Religious men's blessing see Ruffin. li. 2. c. 3. hist., St. Hierom in Epitaph. Paula c. 7 and in vit. Hilarionis, Theodoret in historia sanctoru Patrum num. 8
21. If thou wilt be perfect.] Lo, he maketh a plain difference between keeping the commandments, which is necessary for every man: and being perfect, which he counseleth only to them that will. And this is the state of great perfection which Religious men do profess, according to Christ's counsel here, leaving all things and following him.
21. Follow me.] Thus to follow Christ is to be without wife and care of children, to lack property, and to live in common, and this hath great reward in heaven, above other states of life which, St. Augustine saith, the Apostles followed, and himself, and that he exhorted others to it as much as lay in him. Aug. ep. 89 in fine, & in ps. 103 Conc. 3. post med.
20. All things possible.] This of the camel through a needle's eye, being possible to God, although he neither hath done it, nor by like will do it: maketh against the blasphemous infidelity of our Adversaries that say, God can do no more than he hath done or will do. We see also that God can bring a camel though a needle's eye, and therefore his body through a door, and out of the sepulchre shut, and out of his mother a virgin, and generally above nature and contrary to nature do with his body as he will.
27. Lest all.] This perfection of leaving all things the Apostles vowed. Aug. li. 17 de Civ. Dei. c.4.
27. What shall we have.] They leave all things in respect of reward, and Christ doeth well allow it in them by his answer.
28. You also shall sit.] Note that not only Christ, who is the principal and proper judge of the living and the dead, but with him the Apostles and all perfect Saints shall judge: and yet that doeth nothing derogate to his prerogative, by whom and under whom they hold this and all other dignities in this life and the next.

Marginalia:
11: v χωρουσι capiunt
17: I see not (saith St. Augustine) why Christ should say, If thou wilt have life everlasting, keep the commandments: if without observing of them, by only faith one might be saved. Aug. de Fid. et Op. c. 15
24: St. Mark expoundeth it thus, rich men trusting in their riches, ca. 10:24
29: Hereof is gathered that the Apostles among other things left their wives also to follow Christ. Hiero. li. 1 advers. Iouin.

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04-01-2020 10:07 AM
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RE: Reading the 1610 Douay-Rheims Bible (no Challoner revision)
Jesus: Marriage is a lifetime commitment.
The apostles: *immediately invent MGTOW*

By the waters of Babylon, there we sat down and we wept, when we remembered Zion.
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RE: Reading the 1610 Douay-Rheims Bible (no Challoner revision)
The Gospel of St. Matthew, Chapter 20:

Quote:To show how through God's grace the Jews shall be overrun of the Gentiles, although they begin after, he bringeth a parable of men working sooner and later in the vineyard, but the later rewarded in the end even as the first. 17. He revealeth more to his Disciples touching his passion: 20. Bidding the ambitious two suitors to think rather of suffering with him: 24. And teaching us (in the rest of his Disciples) not to be grieved at our Ecclesiastical Superiors, considering they are (as he was himself) to toil for our salvation. 29. Then going out of Jericho, he giveth sight unto two blind.

1. THE kingdom of heaven is like to a man that is an householder which went forth early in the morning to hire workmen into his vineyard.
2. And having made covenant with the Workmen for a penny a day, he sent them into his vineyard.
3. And going forth about the third hour, he saw other standing in the market place idle,
4. And he said to them, Go you also into the vineyard: and that which shall be just, I will give you.
5. And they went their way. And again he went forth about the sixth and the ninth hour: and did likewise.
6. But about the eleventh hour he went forth and found other standing, and he saith to them, What stand you here all the day idle?
7. They say to him, Because no man hath hired us. He saith to them, Go you also into the vineyard.
8. And when evening was come, the lord of the vineyard saith to his bailiff, Call the workmen, and pay them their hire, beginning from the last even to the first.
9. Therefore when they were come that came about the eleventh hour, they received every one a penny.
10. But when the first also came, they thought that they should receive more: and they also received every one a penny.
11. And receiving it they vmurmured against the good man of the house,
12. Saying: These last have continued one hour: and thou hast made them equal to us that have borne the burden of the day and the heats.
13. But he answering said to one of them, Friend, I do thee no wrong: didst thou not covenant with me for a penny?
14. Take that which is thine, and go: I will also give to this last even as to thee also.
15. Or, is it not lawful for me to do that I will? is thine eye naught, because I am good
16. So shall the last, be first, and the first, last. For many are called, but few elect.
17. *And JESUS going up to Jerusalem, took the twelve Disciples apart, and said to them,
18. Behold we go up to Jerusalem, and the Son of man shall be delivered to the chief priests and to the Scribes, and they shall condemn him to death,
19. And shall deliver him to the Gentiles to be mocked, and scourged, and crucified, and the third day he shall rise again.
20. *Then came to him the mother of the sons of Zebedee with her sons, adoring and desiring some thing of him.
21. Who said to her, What wilt thou? She saith to him, Say that these my two sons may sit, one at thy right hand, and one at thy left hand in thy kingdom.
22. And JESUS answering, said, You know not what you desire. Can you drink of the cup that I shall drink of? They say to him, we can.
23. He saith to them, My cup in deed you shall drink of: but to sit at my right hand and left, is not mine to give to you: but to whom it is prepared of my father.
24. And the ten hearing it were moved with indignation against the two brethren.
25. And JESUS called them unto him, and said, *You know that the princes of the gentiles voverrule them: and they that are the greater, exercise power against them.
26. It shall not be so among you. but whosoever will be the greater among you, let him be your minister:
27. And he that will be first among you, shall be your servant.
28. Even as the Son of man is not come to be ministered unto, but to minister, and to give his life a redemption for many.
29. And *when they went out from Jericho, a great multitude followed him.
30. And behold two blind men sitting by the way side, hear that JESUS passed by, and they cried out saying, Lord, have mercy upon us, son of David.
31. And the multitude rebuked them that they should hold their peace. But they cried out the more, saying, Lord, have mercy upon us, son of David.
32. And JESUS stood, and called to them, and said, What will ye that I do to you?
33. They say to him, Lord, that our eyes may be opened.
34. And JESUS having compassion on them, touched their eyes. And immediately they saw, and followed him.

ANNOTATIONS:
1. In the morning.] God called some in the morning, that is, in the beginning of the world, as Abel, Enoch, Noah, and other the just and faithful of the first age: at the third hour, Abraham, Isaac, and Jacob, and the rest of their age: at the sixth hour of the day, Moses, Aaron, and the rest: at the ninth hour, the Prophets: at the eleventh, that is, at the later end of the world, the Christian Nations. Aug. de verb. Domini ser. 59. briefly, this calling as diverse hours signifieth the calling of the Jews from time to time in the first ages of the world, and of the Gentiles in this later age thereof. It signifieth also that God
calleth countries to the faith, some sooner, some later: and particular men to be his servants, some younger, some elder, of diverse ages.
9. Penny.] The penny promised to all, was life everlasting, which is common to all that shall be saved: but in the same life there be degrees of glory, as betwixt star and star in the element. Aug. li. de
virginit. c. 26.
16. Few Elect.] Those are elect which despised not their caller, but followed and believed him: for men believe not but of their own free will. Aug. li. 1 ad Simplic. q. 2.
23. To whom it is prepared.] The kingdom of heaven is prepared for them that are worthy of it and deserve it by their well doing, as in holy Scripture it is very often. That God will repay every man according to his works, and, Come ye blessed, possess the kingdom prepared for you. Why? Because I was hungry, and you gave me meat: thirsty, and you gave me drink: etc. Therefore doeth Christ say here It is not mine to give, because he is just and will not give it to every man without respect of their deserts: yet not alike to every one, but diversely according to greater or lesser merits as here St. Chrysostom maketh it plain, when our Saviour calleth them, that although they suffer martyrdom for his sake, yet he hath not to give them the two chief places. See St. Hiero. Upon this place, and li. 2 adv. Iouin. c. 15. This also is a lesson for them that have to bestow ecclesiastical benefices, that they have no carnal respect to kindred etc. but to the worthiness of the persons.
28. As the son of man.] Christ himself as he was the Son of man, was their and our Superior, and Lord and Master, notwithstanding his humility: and therefore it is pride and haughtiness which is forbidden, not Superiority or Lordship, as some Heretics would have it.

Marginalia:

11: vThe Jews are noted for envying the vocation of the Gentiles, and their reward equal with themselves.
25: Superiority is not here forbidden among Christians, neither Ecclesiastical nor temporal: but heathenish tyranny is forbidden, and humility commended.

Remissas, discite, vivet.
God save us from people who mean well. -storm
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