Notes, Critical and Explanatory, on the Holy Scriptures

Hunger and thirst are figurative expressions of intense desire. Those who ardently seek justice, that is, grace, virtue and salv.ition,

The earth is here taken for its inhabitants. The apostles and dis- ciples of Christ should be to men generally what salt is to food, which it seasons and preserves. By their instructions and examples they are to give to mankind a taste for spiritual things, and preserve them from cor- ruption. Greece was called by Livy sal gentium, the salt of nations. The Church puts salt on the tongue of the candidate for baptism, to re- mind him that he must become the salt of the earth.

The Church in which the apostles presided, is like a city seated on a mountain. It is at all times conspicuous.

Things which it was desirable to conceal, were sometimes placed under a bushel : but it would be absurd to hide a lighted candle in this way, since it is lighted in order to give light to all. Mark iv. 21 ; Luke viii. 16 ; xi. 33.

Amen is a Hebrew word equivalent to " truly : " it implies a strong asseveration. Luke xvi. 17.

James ii. 21. Some commandments are called least, comparatively with others of high importance, or in the judgment of men, who sometimes look on them as trivial.

To teach men to disregard the divine commandments is far worse than to violate them. Personal frailty and the force of temptation may be pleaded for the sinner who yields to his passion : but what extenua- tion can be offered for the man who wantonly encourages others to transgress 1

That is, shall be regarded as the least, which implies that he will not find admittance there.

The Church on earth is often so called : but it here means the state of beatitude.

The practice of virtue should precede the exercise of the office of teacher. No one is fit to teach others who has not observed the com- mandments. " This is emphatic.

A Hebraism for " sliall be great." It may be taken for the superla- tive : " greatest ; " to correspond with least.

Virtue, good works. Luke xi. 39. The doctors of the law and the Pharisees professed strict adherence to all the legal observances, and to many traditional usages ; but they were wanting in a spirit of true piety. Their acts were tainted with pride, vanity and self-confidence. In order to gain heaven, we must practise supernatural virtue, from pure motives.

The sanhedrin or high council consisted of seventy-two judges. By reference to this tribunal, Christ insinuates tkit contumely is ordinarily more grievous than anger, of which no manifestation has been given.

This term implied most grievous contumely. Campbell thinks that More is the Syro-Chaldaic term, which was retained by the Greek in- terpreter, as well as Raca, and that it was afterwards mistaken for the Greek word signifying fool. He takes it to be the same as rebel, or miscreant. It was equivalent to "wretch." The insult, of course, must be estimated by the force generally given to the term, and by the circum- stances and manner in which it was employed.

Any offering made to propitiate the Deity was called a gift. It was brought, forward to the altar by the giver, but the oblation was made by the priest.

It is equivalent to, " whosoever looking on a woman, shall lust after her."

Infra xviii. 9 ; Mark ix. 46. Bloomfield remarks that the right eye was specially necessary for the purposes of war, as formerly carried on. St. Chr}^sostom observes : " If Christ meant to speak about the meml)ers of the body, He would not have made mention of one eye only, or of one hand, but of both : for it is manifest that he, who suffers scandal from the right, will also suffer it from the left. Why then did He mention the right eye and afterwards the hand 1 That you may understand that He does not speak of the members of the body, but of those who are intimate- ly connected with us. If you love any one, He says, to such a degree as to consider him like your right eye, if you think that he is useful to you as your right hand, and he injure your soul, cut him off." ^The Greek term means to put a stumbling-block in the way so as to cause persons to trip, or fall. It is found in this sense in Judith v. 1. Its metaphorical meaning here is to occasion spiritual ruin, since it is used in connexion with lascivious gazing, and with adulterous disposition.

Where God manifests His glory. ® 'I'he Divine attributes are displayed on earth in a less striking manner.

It was common among the Greeks and Romans to swear by the head.

Or " the evil one," him who inflicts injury. We are not deprived of the natural right of self-defence : but we are counselled to bear inju- ries with patience. The text principally regards the disposition of heart.

Lev. xix. 18. The term, although apparently regarding one who dwells near, or a friend, is used to denote a fellow-man, whoever he may be. The hatred of enemies was not sanctioned by the law ; but many Jews conceived that they were bound to love their brethren only, and not the Gentiles, whom they viewed with horror. (j. P. " Bless them that curse you." I'his seems to have been borrowed from Luke vi. 27. It is wanting in the Vatican and other

The right hand is taken for what is especially useful and necessary. Every worldly advantage must be sacrificed rather than expose oneself to sin.