It came to pass also, that seven brethren, together with their mother, were apprehended, and compelled by the king to eat swine’s flesh against the law, for which end they were tormented with whips and scourges.20 Now the mother was to be admired above measure, and worthy to be remembered by good men, who beheld seven sons slain in the space of one day, and bore it with a good courage, for the hope that she had in God:21 And she bravely exhorted every one of them in her own language, being filled with wisdom: and joining a man’s heart to a woman’s thought,22 She said to them: I know not how you were formed in my womb: for I neither gave you breath, nor soul, nor life, neither did I frame the limbs of every one of you.23 But the Creator of the world, that formed the nativity of man, and that found out the origin of all, he will restore to you again in his mercy, both breath and life, as now you despise yourselves for the sake of his laws.24 Now Antiochus, thinking himself despised, and withal despising the voice of the upbraider, when the youngest was yet alive, did not only exhort him by words, but also assured him with an oath, that he would make him a rich and a happy man, and, if he would turn from the laws of his fathers, would take him for a friend, and furnish him with things necessary.25 But when the young man was not moved with these things, the king called the mother, and counselled her to deal with the young man to save his life.26 And when he had exhorted her with many words, she promised that she would counsel her son.27 So bending herself towards him, mocking the cruel tyrant, she said in her own language: My son, have pity upon me, that bore thee nine months my womb, and save thee suck years, and nourished thee, and brought thee up unto this age.28 I beseech thee, my son, look upon heaven and earth, and all that is in them: and consider that God made them out of nothing, and mankind also:29 So thou shalt not fear this tormentor, but being made a worthy partner with thy brethren, receive death, that in that mercy I may receive thee again with thy brethren.30 While she was yet speaking these words, the young man said: For whom do you stay? I will not obey the commandment of the king, but the commandment of the law, which was given us by Moses.31 But thou that hast been the author of all mischief against the Hebrews, shalt not escape the hand of God.
Scourges, made of leather thongs; taureis. (Haydock) — These brethren are styled Machabees; as Judas rendered this name so famous, that all who suffered or fought valiantly for religion in those times, went by this appellation. Josephus has much embellished this history, and Erasmus still more. The tombs of these martyrs were shewn at Antioch. (Calmet) — Their names are not known. (Haydock) — Those who wish to see more, may consult the large discourse of Josephus on the Machabees, (Worthington) though this work be contested, and St. Cyprian iv. ep. 6; St. Ambrose i. of. 40.; St. Chrysostom; St. Augustine; St. Leo, &c. (Worthington)
Pleasure. Literally, “be comforted,” as the Septuagint translate, (Haydock) Deuteronomy xxxii. 36. It may imply that God will avenge or chastise his servants, and then restore them to favour. This latter sense is here adopted, ver. 35.
Language. The Jews have always been very attentive to their own language, though they be forced to learn others for the sake of commerce, and to hold conversation with those among whom they live. This young man, no doubt, understood Greek, in which language his brother had probably spoken. The mother addressed her children in the Hebrew or Syriac tongue, ver. 21, 27. (Calmet)
Most wicked. The martyrs have sometimes been inspired by God to speak in harsh language to magistrates; though their office generally commands respect. (Haydock) — Life. The resurrection is clearly specified in all these answers. The Redeemer was near at hand. (Calmet) — Christiani fuerunt….factis. (St. Augustine, ser. i. 2.)
Womb. This has always astonished the learned, the infant being formed often against the woman’s desire, Job x. 10., and Wisdom vii. 2. (St. Augustine, anima i. 15.) (Calmet)
Despising. Literally, “despising the voice of the insulter.” Greek, “fearing or perceiving that the speech was reproachful.” (Haydock) — Syriac, “turned aside not to hear the reproaches,” &c. He did not understand Hebrew; but perceiving the constancy of the young men, he thought that their mother exhorted them to refuse compliance. (Calmet) — Happy. This is beyond the power of riches or of any king. (Haydock)
Promised. A promise regards something good; so that if a person should even bind himself by an oath to do evil, he must refrain, as to comply would he another sin. (Worthington) — This woman promised to counsel, but not as the king wished, (Haydock) to gain a prolongation of life and worldly honours for her son. (Menochius) — Such an equivocation was lawful. (Worthington) — The king might blame himself if he was deceived. (Haydock)
Three years. So long physicians judged it best for children to suck, till they could take solid meat. (Vales. lxxxiii.) (Genesis xxi. 8.) (Calmet) — “Chrysippus assigns three years for the nurse.” (Quint. i. 1.)
Nothing, not out of pre-existent and eternal matter. (St. Augustine, Nat. boni xxvi.) (Romans iv. 17.) — So God can reduce all to nothing, chap. viii. 18.
Responsorial Psalm — Psalm 17:1bcd, 5-6, 8b and 15
Ps 16:1-1
The prayer of David. Hear, O Lord, my justice: attend to my supplication. Give ear unto my prayer, which proceedeth not from deceitful lips.5 Perfect thou my goings in thy paths: that my footsteps be not moved.6 I have cried to thee, for thou, O God, hast heard me: O incline thy ear unto me, and hear my words.8 From them that resist thy right hand keep me, as the apple of thy eye. Protect me under the shadow of thy wings.15 But as for me, I will appear before thy sight in justice: I shall be satisfied when thy glory shall appear.
He teaches us that even if we are virtuous, we should trust not in ourselves but in God, and that we should pray to him that like the pupil of the eye he protect the mind—our soul's eye—from evil of the opposing powers.
The soul of each of the righteous—clearly of those who pull sinners from impiety to piety—is as a sharpened sword against the spirits of evil. This sword, O our Lord, which you sharpened against your enemies, save from the enemies of your hand.
As they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately be manifested.12 He said therefore: A certain nobleman went into a far country, to receive for himself a kingdom, and to return.13 And calling his ten servants, he gave them ten pounds, and said to them: Trade till I come.†14 But his citizens hated him: and they sent an embassage after him, saying: We will not have this man to reign over us.15 And it came to pass, that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading.16 And the first came, saying: Lord, thy pound hath gained ten pounds.17 And he said to him: Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities.18 And the second came, saying: Lord, thy pound hath gained five pounds.19 And he said to him: Be thou also over five cities.20 And another came, saying: Lord, behold here is thy pound, which I have kept laid up in a napkin;†21 For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down, and thou reapest that which thou didst not sow.22 He saith to him: Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down, and reaping that which I did not sow:23 And why then didst thou not give my money into the bank, that at my coming, I might have exacted it with usury?24 And he said to them that stood by: Take the pound away from him, and give it to him that hath ten pounds.25 And they said to him: Lord, he hath ten pounds.26 But I say to you, that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath, shall be taken from him.27 But as for those my enemies, who would not have me reign over them, bring them hither, and kill them before me.†28 And having said these things, he went before, going up to Jerusalem.
Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in the law. To that place then where obedience is, and where the priests have the possession, our Saviour sends His disciples to loose the ass’s colt.
There were then many masters of this colt, before that the Saviour had need of him. But as soon as He began to be the master, there ceased to be any other. For no one can serve God and mammon. (Matt. 6:24.) When we are the servants of wickedness we are subject to many vices and passions, but the Lord has need of the colt, because He would have us loosed from the chain of our sins.
(sup. Joan. tom. ii.) Now I think this place is not without reason said to be a small village. For as if it were a village without any further name, in comparison of the whole earth the whole heavenly country is despised.
(in Luc. 37.) The disciples next place their garments upon the ass, and cause the Saviour to sit thereon, inasmuch as they take upon themselves the word of God, and make it to rest upon the souls of their hearers. They divest themselves of their garments, and strew them in the way, for the clothing of the Apostles is their good works. And truly does the ass loosened by the disciples and carrying Jesus, walk upon the garments of the Apostles, when it imitates their doctrine. Which of us is so blessed, that Jesus should rest upon him?
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)