Lesson — Sirach 51:1-8, 51:12
George Leo Haydock
On 51:1
Sirach. This prayer may be in imitation of the book of Wisdom. (Haydock) — Grotius assigns it to the grandson, without reason; as the author continues to speak of his travels, &c. He seems to have lived under Onias III and under Seleucus and Antiochus Epiphanes, of Syria, to whom he was probably accused, and hence took occasion to retire into Egypt, where Ptolemy Epiphanes was king. (Calmet) — Others think (Haydock) that he was accused before Ptolemy Lagus, when he took Jerusalem. (Menochius) — We know too little of his life to decide any thing. (Calmet) See chap. l. 1. (Haydock) — Saviour. When we are not able to make a return, we must shew greater marks of gratitude, and particularly to God, for the favours which we have not deserved. (Worthington)
On 51:5
Gates. Greek, “many.” (Haydock) — He exaggerates the danger to which he was exposed, as he was not miraculously delivered from the flames, &c., (Calmet) though this might be the case. At least he thanks God for preserving him (Haydock) from the various torments which were then in use.
On 51:6
In. Greek, “from the midst of a fire which I did not enkindle,” or deserve by any crime.
On 51:7
Hell. The grave. I was preserved like Jonas. (Calmet) — Unjust. Greek, “the accusation was made to the king, by an unjust tongue. My soul approached unto death, and my life,” &c. (Haydock)
On 51:11
World. Shewn to Noe[Noah], Joseph, &c. (Calmet) — Nations. Greek, “enemies,” ver. 12.
Gospel — Matthew 16:24-27
Origen
On 16:24
But though a man may seem to keep from sin, yet if he does not believe in the cross of Christ, he cannot be said to be crucified with Christ; whence it follows, And take up his cross.
On 16:24
This may be understood in two ways. First thus; if any lover of this present life spares his life, fearing to die, and supposing that his life is ended with this death; he seeking in this way to save his life, shall lose it, estranging it from life eternal. But if any, despising the present life, shall contend for the truth unto death, he shall lose his life as far as this present life is concerned, but forasmuch as he loses it for Christ, he shall the more save it for life eternal. Otherwise thus; if any understand what is true salvation, and desire to obtain it for the salvation of his own life, he by denying himself loses his life as to the enjoyments of the flesh, but saves it by works of piety. He shews by saying. For he that will, that this passage must be connected in sense with that which went before. If then we understand the first, Let him deny himself, of the death of the body, we must take this that follows of death only; but if we understand the first of mortifying the propensities of the flesh, then, to lose his life, signifies to give up carnal pleasures.
On 16:26
I suppose also that he gains the world who does not deny himself, nor loses Ms own life as to carnal pleasures, and thence suffers the loss of his soul. These two things being set before us, we must rather choose to lose the world, and gain our souls.
On 16:26
And at first sight indeed the ransom of the soul might be supposed to be in his substance, that a man should give his substance to the poor, and so should save his soul. But I suppose that a man has nothing that giving as a ransom for his soul he should deliver it from death. God gave the ransom for the souls of men, namely the precious blood of His Son.
On 16:26
Morally; To those who are nearly brought to the faith, the Word of God wears the form of a servant; but to those that are perfect, He comes in the glory of the Father. His angels are the words of the Prophets, which it is not possible to comprehend spiritually, until the word of Christ has been first spiritually comprehended, and then will their words be seen in like majesty with His. Then will He give of His own glory to every man according to his deeds; for the better each man is in his deeds, so much the more spiritually does he understand Christ and His Prophets. They that stand where Jesus stands, are they that have the foundations of their souls rested upon Jesus; of whom such as stood firmest are said not to taste death till they see the Word of God; which comes in His kingdom when they see that excellence of God which they cannot see while they are involved in divers sins, which is to taste death, forasmuch as the soul that sinneth, dies. For as life, and the living bread, is He that came down from heaven, so His enemy death is the bread of death. And of these breads there are some that eat but a little, just tasting them, while some eat more abundantly. They that sin neither often, nor greatly, these only taste death; they that have partaken more perfectly of spiritual virtue do not taste it only, but feed ever on the living bread. That He says, Until they see, does not fix any time at which shall be done what had not been done before, but mentions just what is necessary; for he that once sees Him in His glory, shall after that by no means taste death.
On 16:27
As much as to say; The Son of Man is now come, but not in glory; for He ought not to have been ordained in His glory to bear our sins; but then He shall come in His glory, when He shall first have made ready His disciples, being made as they are, that He might make them as He is Himself, in the likeness of His glory.