And as the fat taken away from the flesh, so was David chosen from among the children of Israel.3 He played with lions as with lambs: and with bears he did in like manner as with the lambs of the flock, in his youth.4 Did not he kill the giant, and take away reproach from his people?5 In lifting up his hand, with the stone in the sling he beat down the boasting of Goliath:6 For he called upon the Lord the Almighty, and he gave strength in his right hand, to take away the mighty warrior, and to set up the horn of his nation.7 So in ten thousand did he glorify him, and praised him in the blessings of the Lord, in offering to him a crown of glory:8 For he destroyed the enemies on every side, and extirpated the Philistines the adversaries unto this day: he broke their horn for ever.9 In all his works he gave thanks to the holy one, and to the most High, with words of glory.10 With his whole heart he praised the Lord, and loved God that made him: and he gave him power against his enemies:11 And he set singers before the altar, and by their voices he made sweet melody.
Thousand. This was sung in the cities, (1 Kings xviii. 7.; Calmet) and excited the envy of Saul, who nevertheless could not prevent David’s exaltation. (Haydock) — Did he, or the people who praised the Lord and David. (Calmet)
Glory. Contained in the Psalms. (Haydock) — He was always very grateful. (Calmet) — His pure and sincere heart pleased God more than his other works. (Worthington)
As for my God, his way is undefiled: the words of the Lord are fire tried: he is the protector of all that trust in him.47 The Lord liveth, and blessed be my God, and let the God of my salvation be exalted:50 Therefore will I give glory to thee, O Lord, among the nations, and I will sing a psalm to thy name.51 Giving great deliverance to his king, and shewing mercy to David his anointed: and to his seed for ever.
For [the word] "son," as one before me has observed, has a twofold meaning: one [is a son] in the order of nature, because he was born a son; the other, in that he was made so, is reputed a son, although there be a difference between being born so and being made so. For the first is indeed born from the person referred to; but the second is made so by him, whether as respects his creation or by the teaching of his doctrine. For when any person has been taught from the mouth of another, he is termed the son of him who instructs him, and the latter [is called] his father. According to nature, then -that is, according to creation, so to speak-we are all sons of God, because we have all been created by God. But with respect to obedience and doctrine we are not all the sons of God: those only are so who believe in Him and do His will. And those who do not believe, and do not obey His will, are sons and angels of the devil, because they do the works of the devil. And that such is the case He has declared in Isaiah: "I have begotten and brought up children, but they have rebelled against Me." And again, where He says that these children are aliens: "Strange children have lied unto Me." According to nature, then, they are [His] children, because they have been so created; but with regard to their works, they are not His children.
And king Herod heard, (for his name was made manifest,) and he said: John the Baptist is risen again from the dead, and therefore mighty works shew forth themselves in him.15 And others said: It is Elias. But others said: It is a prophet, as one of the prophets.16 Which Herod hearing, said: John whom I beheaded, he is risen again from the dead.17 For Herod himself had sent and apprehended John, and bound him in prison for the sake of Herodias the wife of Philip his brother, because he had married her.18 For John said to Herod: It is not lawful for thee to have thy brother’s wife.19 Now Herodias laid snares for him: and was desirous to put him to death, and could not.20 For Herod feared John, knowing him to be a just and holy man: and kept him, and when he heard him, did many things: and he heard him willingly.†21 And when a convenient day was come, Herod made a supper for his birthday, for the princes, and tribunes, and chief men of Galilee.22 And when the daughter of the same Herodias had come in, and had danced, and pleased Herod, and them that were at table with him, the king said to the damsel: Ask of me what thou wilt, and I will give it thee.23 And he swore to her: Whatsoever thou shalt ask I will give thee, though it be the half of my kingdom.24 Who when she was gone out, said to her mother, What shall I ask? But she said: The head of John the Baptist.25 And when she was come in immediately with haste to the king, she asked, saying: I will that forthwith thou give me in a dish, the head of John the Baptist.26 And the king was struck sad. Yet because of his oath, and because of them that were with him at table, he would not displease her:27 But sending an executioner, he commanded that his head should be brought in a dish.28 And he beheaded him in the prison, and brought his head in a dish: and gave it to the damsel, and the damsel gave it to her mother.29 Which his disciples hearing came, and took his body, and laid it in a tomb.
(de Con. Evan. ii. 43) But in these words Luke bears witness to Mark, to this point at least, that others and not Herod said that John had risen; but Luke had represented Herod as hesitating, and has put down his words as if he said, John have I beheaded, but who is this of whom I hear such things? We must however suppose, that after this hesitation, he had confirmed in his own mind what others had said, for he says to his children, as Matthew relates, This is John the Baptist, he has risen from the dead. (Matt. 14:2) Or else these words are to be spoken, so as to indicate that he is still hesitating, particularly as Mark who had said above that others had declared that John had risen from the dead, afterwards however is not silent as to Herod’s plainly saying, It is John, whom I beheaded: he is risen from the dead. Which words also may be spoken in two ways, either they may be understood as those of a man affirming or doubling.
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.)