14:1
Behold a Lamb, by which is divers times represented our Saviour Christ. (Witham)
Lectionary 503 · Year II · Weekdays in Ordinary Time — Year II
Monday of the 34th week in Ordinary Time
read on Mon · Nov 23, 2026
First Reading — Revelation 14:1-3, 4b-5
DRC
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1And I beheld: and lo a Lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name and the name of his Father written on their foreheads.2And I heard a voice from heaven, as the noise of many waters and as the voice of great thunder. And the voice which I heard was as the voice of harpers, harping on their harps.3And they sung as it were a new canticle, before the throne and before the four living creatures and the ancients: and no man could say the canticle, but those hundred forty-four thousand who were purchased from the earth.4These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb.5And in their mouth there was found no lie: for they are without spot before the throne of God.
1And I saw, and behold, the Lamb was standing above mount Zion, and with him were one hundred and forty-four thousand, having his name and the name of his Father written on their foreheads.2And I heard a voice from heaven, like the voice of many waters, and like the voice of a great thunder. And the voice that I heard was like that of singers, while playing on their stringed instruments.3And they were singing what seemed like a new canticle before the throne and before the four living creatures and the elders. And no one was able to recite the canticle, except those one hundred and forty-four thousand, who were redeemed from the earth.4These are the ones who were not defiled with women, for they are Virgins. These follow the Lamb wherever he will go. These were redeemed from men as the first-fruits for God and for the Lamb.5And in their mouth, no lie was found, for they are without flaw before the throne of God.
1And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.2And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:3And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.4These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.5And in their mouth was found no guile: for they are without fault before the throne of God.
CPDV
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1And I beheld: and lo a Lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name and the name of his Father written on their foreheads.2And I heard a voice from heaven, as the noise of many waters and as the voice of great thunder. And the voice which I heard was as the voice of harpers, harping on their harps.3And they sung as it were a new canticle, before the throne and before the four living creatures and the ancients: and no man could say the canticle, but those hundred forty-four thousand who were purchased from the earth.4These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb.5And in their mouth there was found no lie: for they are without spot before the throne of God.
1And I saw, and behold, the Lamb was standing above mount Zion, and with him were one hundred and forty-four thousand, having his name and the name of his Father written on their foreheads.2And I heard a voice from heaven, like the voice of many waters, and like the voice of a great thunder. And the voice that I heard was like that of singers, while playing on their stringed instruments.3And they were singing what seemed like a new canticle before the throne and before the four living creatures and the elders. And no one was able to recite the canticle, except those one hundred and forty-four thousand, who were redeemed from the earth.4These are the ones who were not defiled with women, for they are Virgins. These follow the Lamb wherever he will go. These were redeemed from men as the first-fruits for God and for the Lamb.5And in their mouth, no lie was found, for they are without flaw before the throne of God.
1And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.2And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:3And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.4These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.5And in their mouth was found no guile: for they are without fault before the throne of God.
· commentary ·
first reading
Responsorial Psalm — Psalm 24:1bc-2, 3-4ab, 5-6
DRC
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1On the first day of the week, a psalm for David. The earth is the Lord's and the fulness thereof: the world, and all they that dwell therein.2For he hath founded it upon the seas; and hath prepared it upon the rivers.3Who shall ascend into the mountain of the Lord: or who shall stand in his holy place?4The innocent in hands, and clean of heart, who hath not taken his soul in vain, nor sworn deceitfully to his neighbour.5He shall receive a blessing from the Lord, and mercy from God his Saviour.6This is the generation of them that seek him, of them that seek the face of the God of Jacob.
1For the First Sabbath. A Psalm of David. The earth and all its fullness belong to the Lord: the whole world and all that dwells in it.2For he has founded it upon the seas, and he has prepared it upon the rivers.3Who will ascend to the mountain of the Lord? And who will stand in his holy place?4The innocent of hands and the clean of heart, who has not received his soul in vain, nor sworn deceitfully to his neighbor.5He will receive a blessing from the Lord, and mercy from God, his Savior.6This is the generation that seeks him, that seeks the face of the God of Jacob.
1The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein.2For he hath founded it upon the seas, and established it upon the floods.3Who shall ascend into the hill of the Lord? or who shall stand in his holy place?4He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.5He shall receive the blessing from the Lord, and righteousness from the God of his salvation.6This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
CPDV
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1On the first day of the week, a psalm for David. The earth is the Lord's and the fulness thereof: the world, and all they that dwell therein.2For he hath founded it upon the seas; and hath prepared it upon the rivers.3Who shall ascend into the mountain of the Lord: or who shall stand in his holy place?4The innocent in hands, and clean of heart, who hath not taken his soul in vain, nor sworn deceitfully to his neighbour.5He shall receive a blessing from the Lord, and mercy from God his Saviour.6This is the generation of them that seek him, of them that seek the face of the God of Jacob.
1For the First Sabbath. A Psalm of David. The earth and all its fullness belong to the Lord: the whole world and all that dwells in it.2For he has founded it upon the seas, and he has prepared it upon the rivers.3Who will ascend to the mountain of the Lord? And who will stand in his holy place?4The innocent of hands and the clean of heart, who has not received his soul in vain, nor sworn deceitfully to his neighbor.5He will receive a blessing from the Lord, and mercy from God, his Savior.6This is the generation that seeks him, that seeks the face of the God of Jacob.
1The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein.2For he hath founded it upon the seas, and established it upon the floods.3Who shall ascend into the hill of the Lord? or who shall stand in his holy place?4He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.5He shall receive the blessing from the Lord, and righteousness from the God of his salvation.6This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
· commentary ·
responsorial psalm
The title is disputed before the psalm even begins. "On the first day of the week" was found, Theodoret reports, only in the common edition of the Septuagint; Berthier notes that the Jews used the psalm on Sunday, and the Fathers read it of the Resurrection and Ascension, which is how Augustine takes it — a psalm "touching the glorifying and resurrection of the Lord, which took place early in the morning on the first day of the week." Calmet allows a plainer literal sense as well, the temple or the translation of the ark. Then v. 2 raises a question of physics. The Hebrew preposition Amama glosses can mean "above, in, near, to, with," and the Douay's "upon the seas" gave the ancients a picture Calmet finds in the poets — the earth as a floating island, Ipsa natat tellus Pelagi lustrata corona. Amama flags the damage that image did: some rejected the antipodes outright, on the false supposition that there is water under the whole earth, which, he insists, Scripture does not assert. A preposition read too confidently can cost you a hemisphere.
Augustine reads the founding differently, and the difference is not decorative. The earth that is the Lord's is, for him, the whole compass of the world becoming His Church once the risen Lord is announced to the nations; and to found it above the seas is to establish it above the waves of this world so firmly that they are subdued by it rather than harming it. Rivers run into the sea as men of lust lapse into the world, and these too the Church subdues. The gate question of v. 3 then has a specific answer in v. 4, and Augustine's gloss on "who hath not taken his soul in vain" is the sharpest thing in the psalm: the man who has not reckoned his soul among things that pass away, but, feeling it to be immortal, has longed for an eternity steadfast and unchangeable. The clause about the neighbour follows from that rather than sitting beside it — because eternal things are simple and undeceiving, the man who has staked himself on them behaves without deceit. Calmet notes that "to his neighbour" is not in the Hebrew and must be supplied, since deceit can only ever be aimed at men; where the Douay reads "mercy" in v. 5 the Hebrew has "justice," and Augustine and Theodoret take the two as one, since when God crowns our merits He crowns His own gifts.
Berthier makes a claim about vv. 3-4 that is easy to skate over: these two verses contain an abridgment of the gospel, and when we approach the tabernacle and the sacred mysteries we ought to put these terrible questions to ourselves. He means them as questions with an answer that may be no. Against that stands the failure he names at v. 6 — the generation of Adam multiplied and soon forgot the Lord, and the disciples of Christ are not to repeat it by serving Him "merely in certain fits of devotion." The modern version of the fit is well documented: religion as an occasional intensity, sincerely felt, timed to crisis or festival, and asked to survive on the strength of the feeling. What the psalm requires instead is fervent prayer and the constant practice of good works, Worthington's order being that mercy goes first and works must follow. And the questions stay at the door where the psalm put them, asked of anyone climbing: clean hands, and a heart that has not spent itself on what will not last.
Gospel — Luke 21:1-4
DRC
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1And looking on, he saw the rich men cast their gifts into the treasury.2And he saw also a certain poor widow casting in two brass mites.3And he said: Verily, I say to you that this poor widow hath cast in more than they all.4For all these have of their abundance cast into the offerings of God: but she of her want hath cast in all the living that she had.
1And looking around, he saw the wealthy putting their donations into the offertory.2Then he also saw a certain widow, a pauper, putting in two small brass coins.3And he said: “Truly, I say to you, that this poor widow has put in more than all the others.4For all these, out of their abundance, have added to the gifts for God. But she, out of what she needed, has put in all that she had to live on.”
1And he looked up, and saw the rich men casting their gifts into the treasury.2And he saw also a certain poor widow casting in thither two mites.3And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:4For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
CPDV
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1And looking on, he saw the rich men cast their gifts into the treasury.2And he saw also a certain poor widow casting in two brass mites.3And he said: Verily, I say to you that this poor widow hath cast in more than they all.4For all these have of their abundance cast into the offerings of God: but she of her want hath cast in all the living that she had.
1And looking around, he saw the wealthy putting their donations into the offertory.2Then he also saw a certain widow, a pauper, putting in two small brass coins.3And he said: “Truly, I say to you, that this poor widow has put in more than all the others.4For all these, out of their abundance, have added to the gifts for God. But she, out of what she needed, has put in all that she had to live on.”
1And he looked up, and saw the rich men casting their gifts into the treasury.2And he saw also a certain poor widow casting in thither two mites.3And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:4For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
· commentary ·
gospel
Bede begins with the place. The treasury of v. 1 is the gazophylacium, a word he takes apart as a Greek verb meaning to keep joined to the Persian gaza, riches, and he describes it as a chest with an opening at the top, set near the altar on the right hand of those entering, into which the priests put all the money given for the temple. The widow's offering into it is two brass mites (v. 2); Cyril of Alexandria calls them two oboli, earned by the sweat of her brow for her daily living or begged each day from others. The Gloss notes what comes just before: the Lord has rebuked the scribes who devour widows' houses, and now praises a widow's alms. Christ's verdict, this poor widow hath cast in more than they all (v. 3), is arithmetic of a different kind, and v. 4 gives its rule: the others gave of their abundance, she of her want … all the living that she had.
Bede and Chrysostom state the rule from both sides. Bede says that God weighs not the amount given in sacrifice but the amount from which it is taken, and has respect to the heart, not the substance; Haydock prints the same judgment in shorter form. Chrysostom says God regarded the overflowing of her affection, not the scantiness of the gift, and defines almsgiving as the widow emptying herself of her whole substance, not the bestowing of a few things out of many. Then he concedes something to his hearers: if you cannot give as much as the widow, at least give all that remains over. Cyril adds that her poverty proved fruitful to her, and that she receives a crown by a just award. Bede also reads the scene mystically. The rich men are the Jews puffed up with the righteousness of the law; the widow is the Church, poor because she has cast away pride, a widow because her Husband died for her, whose two mites are love of God and neighbour, or faith and prayer. Theophylact's variant makes her any soul parted from its first husband, the old law, bringing faith and a good conscience in place of a dowry.
Two errors are rebuked here. One measures generosity by the size of the gift, which is the standard by which the rich men of v. 1 would come first. The other admires the widow from a safe distance and gives nothing that costs, and Chrysostom's fallback, all that remains over, leaves no room for it. Bede's remark that the Lord remarks those who bring gifts means that the chest by the altar is watched. What lands in it from the bottom of a purse is counted there at the value of the purse.
First Reading · Revelation 14:1-3, 4b-5
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1And I beheld: and lo a Lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name and the name of his Father written on their foreheads.2And I heard a voice from heaven, as the noise of many waters and as the voice of great thunder. And the voice which I heard was as the voice of harpers, harping on their harps.3And they sung as it were a new canticle, before the throne and before the four living creatures and the ancients: and no man could say the canticle, but those hundred forty-four thousand who were purchased from the earth.4These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb.5And in their mouth there was found no lie: for they are without spot before the throne of God.
1And I saw, and behold, the Lamb was standing above mount Zion, and with him were one hundred and forty-four thousand, having his name and the name of his Father written on their foreheads.2And I heard a voice from heaven, like the voice of many waters, and like the voice of a great thunder. And the voice that I heard was like that of singers, while playing on their stringed instruments.3And they were singing what seemed like a new canticle before the throne and before the four living creatures and the elders. And no one was able to recite the canticle, except those one hundred and forty-four thousand, who were redeemed from the earth.4These are the ones who were not defiled with women, for they are Virgins. These follow the Lamb wherever he will go. These were redeemed from men as the first-fruits for God and for the Lamb.5And in their mouth, no lie was found, for they are without flaw before the throne of God.
1And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.2And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:3And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.4These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.5And in their mouth was found no guile: for they are without fault before the throne of God.
commentary
The vision opens on a Lamb standing on mount Sion with a hundred and forty-four thousand who bear his name and his Father's on their foreheads (v. 1), and then gives them a song that no one else can learn (v. 3). Witham, in Haydock, places the scene in the book's rhythm: after the visions of persecution come rejoicings like this one, set there to encourage the servants of God in what they suffer from the world. The singers, he says, signify the elect. The difficulty lies in v. 4, these are they who were not defiled with women: for they are virgins, and Witham records two readings of it. Some take it literally of those who lived always as virgins; others of all who lived or died with a clean heart, free of the corruption of vices, the ones of whom v. 5 says in their mouth there was found no lie.
Calmet decides between them from the prophets' idiom. In their style fornication means idolatry, and virginity means cleanness from all sacrilegious worship, so these virgins are those who never fell into the impurities of creature worship. He notes that Augustine understood the verse of those who lived in continency, and he does not dismiss that reading, but holds the first to be the more literal sense. On Calmet's reading the 144,000 are defined by what they refused to worship. Calmet's phrase for the defilement, creature worship, covers any creature served in God's place, and that is the form in which the charge still applies. The positive requirement is in the verb of v. 4. These follow the Lamb whithersoever he goeth, and the song of v. 3 is open only to those who have walked that road and carry no lie in their mouths.
Responsorial Psalm · Psalm 24:1bc-2, 3-4ab, 5-6
DRC ▾
1On the first day of the week, a psalm for David. The earth is the Lord's and the fulness thereof: the world, and all they that dwell therein.2For he hath founded it upon the seas; and hath prepared it upon the rivers.3Who shall ascend into the mountain of the Lord: or who shall stand in his holy place?4The innocent in hands, and clean of heart, who hath not taken his soul in vain, nor sworn deceitfully to his neighbour.5He shall receive a blessing from the Lord, and mercy from God his Saviour.6This is the generation of them that seek him, of them that seek the face of the God of Jacob.
1For the First Sabbath. A Psalm of David. The earth and all its fullness belong to the Lord: the whole world and all that dwells in it.2For he has founded it upon the seas, and he has prepared it upon the rivers.3Who will ascend to the mountain of the Lord? And who will stand in his holy place?4The innocent of hands and the clean of heart, who has not received his soul in vain, nor sworn deceitfully to his neighbor.5He will receive a blessing from the Lord, and mercy from God, his Savior.6This is the generation that seeks him, that seeks the face of the God of Jacob.
1The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein.2For he hath founded it upon the seas, and established it upon the floods.3Who shall ascend into the hill of the Lord? or who shall stand in his holy place?4He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.5He shall receive the blessing from the Lord, and righteousness from the God of his salvation.6This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
commentary
The title is disputed before the psalm even begins. "On the first day of the week" was found, Theodoret reports, only in the common edition of the Septuagint; Berthier notes that the Jews used the psalm on Sunday, and the Fathers read it of the Resurrection and Ascension, which is how Augustine takes it — a psalm "touching the glorifying and resurrection of the Lord, which took place early in the morning on the first day of the week." Calmet allows a plainer literal sense as well, the temple or the translation of the ark. Then v. 2 raises a question of physics. The Hebrew preposition Amama glosses can mean "above, in, near, to, with," and the Douay's "upon the seas" gave the ancients a picture Calmet finds in the poets — the earth as a floating island, Ipsa natat tellus Pelagi lustrata corona. Amama flags the damage that image did: some rejected the antipodes outright, on the false supposition that there is water under the whole earth, which, he insists, Scripture does not assert. A preposition read too confidently can cost you a hemisphere.
Augustine reads the founding differently, and the difference is not decorative. The earth that is the Lord's is, for him, the whole compass of the world becoming His Church once the risen Lord is announced to the nations; and to found it above the seas is to establish it above the waves of this world so firmly that they are subdued by it rather than harming it. Rivers run into the sea as men of lust lapse into the world, and these too the Church subdues. The gate question of v. 3 then has a specific answer in v. 4, and Augustine's gloss on "who hath not taken his soul in vain" is the sharpest thing in the psalm: the man who has not reckoned his soul among things that pass away, but, feeling it to be immortal, has longed for an eternity steadfast and unchangeable. The clause about the neighbour follows from that rather than sitting beside it — because eternal things are simple and undeceiving, the man who has staked himself on them behaves without deceit. Calmet notes that "to his neighbour" is not in the Hebrew and must be supplied, since deceit can only ever be aimed at men; where the Douay reads "mercy" in v. 5 the Hebrew has "justice," and Augustine and Theodoret take the two as one, since when God crowns our merits He crowns His own gifts.
Berthier makes a claim about vv. 3-4 that is easy to skate over: these two verses contain an abridgment of the gospel, and when we approach the tabernacle and the sacred mysteries we ought to put these terrible questions to ourselves. He means them as questions with an answer that may be no. Against that stands the failure he names at v. 6 — the generation of Adam multiplied and soon forgot the Lord, and the disciples of Christ are not to repeat it by serving Him "merely in certain fits of devotion." The modern version of the fit is well documented: religion as an occasional intensity, sincerely felt, timed to crisis or festival, and asked to survive on the strength of the feeling. What the psalm requires instead is fervent prayer and the constant practice of good works, Worthington's order being that mercy goes first and works must follow. And the questions stay at the door where the psalm put them, asked of anyone climbing: clean hands, and a heart that has not spent itself on what will not last.
Gospel · Luke 21:1-4
DRC ▾
1And looking on, he saw the rich men cast their gifts into the treasury.2And he saw also a certain poor widow casting in two brass mites.3And he said: Verily, I say to you that this poor widow hath cast in more than they all.4For all these have of their abundance cast into the offerings of God: but she of her want hath cast in all the living that she had.
1And looking around, he saw the wealthy putting their donations into the offertory.2Then he also saw a certain widow, a pauper, putting in two small brass coins.3And he said: “Truly, I say to you, that this poor widow has put in more than all the others.4For all these, out of their abundance, have added to the gifts for God. But she, out of what she needed, has put in all that she had to live on.”
1And he looked up, and saw the rich men casting their gifts into the treasury.2And he saw also a certain poor widow casting in thither two mites.3And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:4For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
commentary
Bede begins with the place. The treasury of v. 1 is the gazophylacium, a word he takes apart as a Greek verb meaning to keep joined to the Persian gaza, riches, and he describes it as a chest with an opening at the top, set near the altar on the right hand of those entering, into which the priests put all the money given for the temple. The widow's offering into it is two brass mites (v. 2); Cyril of Alexandria calls them two oboli, earned by the sweat of her brow for her daily living or begged each day from others. The Gloss notes what comes just before: the Lord has rebuked the scribes who devour widows' houses, and now praises a widow's alms. Christ's verdict, this poor widow hath cast in more than they all (v. 3), is arithmetic of a different kind, and v. 4 gives its rule: the others gave of their abundance, she of her want … all the living that she had.
Bede and Chrysostom state the rule from both sides. Bede says that God weighs not the amount given in sacrifice but the amount from which it is taken, and has respect to the heart, not the substance; Haydock prints the same judgment in shorter form. Chrysostom says God regarded the overflowing of her affection, not the scantiness of the gift, and defines almsgiving as the widow emptying herself of her whole substance, not the bestowing of a few things out of many. Then he concedes something to his hearers: if you cannot give as much as the widow, at least give all that remains over. Cyril adds that her poverty proved fruitful to her, and that she receives a crown by a just award. Bede also reads the scene mystically. The rich men are the Jews puffed up with the righteousness of the law; the widow is the Church, poor because she has cast away pride, a widow because her Husband died for her, whose two mites are love of God and neighbour, or faith and prayer. Theophylact's variant makes her any soul parted from its first husband, the old law, bringing faith and a good conscience in place of a dowry.
Two errors are rebuked here. One measures generosity by the size of the gift, which is the standard by which the rich men of v. 1 would come first. The other admires the widow from a safe distance and gives nothing that costs, and Chrysostom's fallback, all that remains over, leaves no room for it. Bede's remark that the Lord remarks those who bring gifts means that the chest by the altar is watched. What lands in it from the bottom of a purse is counted there at the value of the purse.
· sources ·
The complete public-domain commentary this reading's note draws from, unabridged. Every claim in the note traces to a passage here.
First Reading Revelation 14:1-3, 4b-5
Haydock Catholic Bible Commentary · Public Domain
14:3
They sung as it were a new canticle. In these visions, after persecutions, are sometimes introduced rejoicings to encourage the servants of God in their sufferings from the wicked world. --- No man could say (or sing) the canticle, but those hundred forty-four thousand: by which are signified the elect, who were not defiled with women. Some expound this literally of those who always lived virgins; others understand all those who lived or died with a pure and clean heart, exempt from the corruption of vices, and of whom it is said, (ver. 5) that in their mouth was found no lie, and that they were without spot for the throne of God. (Witham)
14:4
These are they, &c. In the style of the prophets, by fornication is meant idolatry, and virginity signifies cleanness from all sacrilegious worship. These, therefore, are virgins in this sense, who have not fallen into the impurities of creature worship. But others, as St. Augustine, understand it of persons who have lived in continency. The first, however, is the more literal sense. (Calmet)
Matthew Henry's Complete Commentary on the Whole Bible · Public Domain
14:1–5
1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him a hundred forty and four thousand, having his Father's name written in their foreheads. 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. 5 And in their mouth was found no guile: for they are without fault before the throne of God.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) · Public Domain
14:1
In contrast to the beast, false prophet, and apostate Church ( Re 13:1-18 ) and introductory to the announcement of judgments about to descend on them and the world ( Re 14:8-11 , anticipatory of Re 18:2-6 ), stand here the redeemed, "the divine kernel of humanity, the positive fruits of the history of the world and the Church" [Auberlen]. The fourteenth through sixteenth chapters describe the preparations for the Messianic judgment. As the fourteenth chapter begins with the 144,000 of Israel (compare Re 7:4-8 , no longer exposed to trial as then, but now triumphant), so the fifteenth chapter begins with those who have overcome from among the Gentiles (compare Re 15:1-5 with Re 7:9-17 ); the two classes of elect forming together the whole company of transfigured saints who shall reign with Christ.
1. a-- A, B, C, Coptic, and Origen read, "the."
Lamb ... on ... Sion-- having left His position "in the midst of the throne," and now taking His stand on Sion.
his Father's name-- A, B, and C read, "His name and His Father's name."
in-- Greek, "upon." God's and Christ's name here answers to the seal "upon their foreheads" in Re 7:3 . As the 144,000 of Israel are "the first-fruits" ( Re 14:4 ), so "the harvest" ( Re 14:15 ) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment ( Re 16:17-21 , the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [De Burgh], so those who shall reign with Christ shall first suffer with Him, being delivered out of the judgments, but not out of the trials. The Jews are meant by "the saints of the Most High": against them Antichrist makes war, changing their times and laws; for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter scattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."
14:2
2. from-- Greek, "out of."
voice of many waters-- as is the voice of Himself, such also is the voice of His people.
I heard the voice of harpers-- A, B, C, and Origen read, "the voice which I heard (was) as of harpers."
14:3
3. sung-- Greek, "sing."
as it were-- So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, Origen, and Andreas omit these words.
new song-- ( Re 5:9 , 10 ). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints.
four beasts-- rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves ( Re 15:2 , 3 ), where the same act is attributed to the general company of the saints, the harvest ( Re 14:15 ) from all nations. Not as Alford, "the harpers and song are in heaven, but the 144,000 are on earth."
redeemed-- literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" ( Re 7:14 ).
14:4
4. virgins-- spiritually ( Mt 25:1 ); in contrast to the apostate Church, Babylon ( Re 14:8 ), spiritually "a harlot" ( Re 17:1-5 ; Is 1:21 ; contrast 2Co 11:2 ; Ep 5:25-27 ). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."
follow the Lamb whithersoever he goeth-- in glory, being especially near His person; the fitting reward of their following Him so fully on earth.
redeemed-- "purchased."
being the-- rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.
14:5
5. guile-- So Andreas in one copy. But A, B, C, Origen, and Andreas in other copies read, "falsehood." Compare with English Version reading Psa 32:2 ; Is 53:9 ; Joh 1:47 .
for-- So B, Syriac, Coptic, Origen, and Andreas read. But A and C omit.
without fault-- Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to Psa 15:1 , 2. Compare Re 14:1 , "stood on Mount Sion."
before the throne of God-- A, B, C, Syriac, Coptic, Origen, and Andreas omit these words. The oldest Vulgate manuscript supports them.
Responsorial Psalm Psalm 24:1bc-2, 3-4ab, 5-6
Expositions on the Psalms (Enarrationes in Psalmos), NPNF1-08 · Public Domain
Vulgate Ps 23:1
A psalm of David himself, on the first day of the week.
1. A Psalm of David himself, touching the glorifying and resurrection of the Lord, which took place early in the morning on the first day of the week, which is now called the Lord's Day.
2. "The earth is the Lord's, and the fulness thereof, the compass of the world, and all they that dwell therein"
Vulgate Ps 23:1
(ver. 1); when the Lord, being glorified, is announced for the believing of all nations; and the whole compass of the world becomes His Church. "He hath founded it above the seas." He hath most firmly established it above all the waves of this world, that they should be subdued by it, and should not hurt it. "And hath prepared it above the rivers"
Vulgate Ps 23:2
(ver. 2). The rivers flow into the sea, and men of lust lapse into the world: these also the Church, which, when worldly lusts have been conquered by the grace of God, hath been prepared by love for the reception of immortality, subdues.
3. "Who shall ascend into the mount of the Lord?" Who shall ascend to the height of the righteousness of the Lord? "Or who shall stand in His holy place?"
Vulgate Ps 23:3
(ver. 3). Or who shall abide in that place, whither He shall ascend, founded above the seas, and prepared above the rivers?
4. "The innocent of hand, and the pure in heart"
Vulgate Ps 23:4
(ver. 4). Who then shall ascend thither, and abide there, but the guiltless in deed, and pure in thought? "Who hath not received his soul in vain." Who hath not reckoned his soul among things that pass away, but feeling it to be immortal, hath longed for an eternity stedfast and unchangeable. "And hath not sworn in deceit to his neighbour." And therefore without deceit, as things eternal are simple and undeceiving, hath so behaved himself to his neighbour.
5. "This man shall receive blessing from the Lord, and mercy from the God of his salvation"
Vulgate Ps 23:5
(ver. 5).
6. "This is the generation of them that seek the Lord"
Vulgate Ps 23:6
(ver. 6). For thus are they born that seek Him. "Of them that seek the face of the God of Jacob. Diapsalma." Now they seek the face of God, who gave the pre-eminence to the younger born.
7. "Take away your gates, ye princes"
Haydock Catholic Bible Commentary · Public Domain
Vulgate Ps 23:1
Week. This title was found only in the common edition of the Septuagint. (Theodoret) --- The Jews say the psalm was used on Sunday; (Berthier) and the Fathers explain it of the resurrection and ascension of our Lord, whom it regards in the more sublime sense, though it may also be literally explained of the temple, or translation of the ark, 2 Kings vi. 12. (Calmet) --- David appointed when the psalms were to be sung, Ecclesiasticus xlvii. 12. This speaks of the creation. (Menochius) --- St. Paul applies the first verse to Jesus Christ, whom he styles the Lord, (1 Corinthians x. 26.) and Creator, of whom David speaks. It is wonderful that so few have noticed this excellent proof of Christ's divinity. The authors of Principles Discussed, according to their general system of two literal senses, explain this psalm of the re-establishment of the Jews after the captivity, and of the propagation of the Christian Church; and it is not clear that two senses ought not to be admitted. But we must, at least, admit that the prophet speaks literally of Jesus Christ (Berthier) as well as of the ark, &c. --- Therein. Though God be the Creator of all, he seems to have made a particular choice of Sion. Before the coming of Christ, all, except a few Jews (Calmet) and enlightened Gentiles, like Job, (Haydock) were buried in sin and ignorance. But now his kingdom is propagated widely; and in every place the Father is adored in spirit and in truth. (St. Augustine, &c.) --- All power is given to Jesus Christ, who rose again on the first day of the week. Not only the earth, but all that is in it, belongs to the great Creator. (Worthington)
Vulgate Ps 23:2
Founded, or created it (Berthier) upon (Hebrew hal. "above, in, near, to, with," &c.; Amama) the seas, like a floating island, Proverbs viii. 29., Jonas ii. 7., Job xxxviii. 11. This was the language of the ancients: Ipsa natat tellus Pelagi lustrata corona. (Manil. Astr. 4.) The earth was at first covered with water, Genesis i. 9., and Psalm ciii. 6. (Calmet) --- Seas and caverns have received part of it, which was poured out again at the deluge. Several have rejected the antipodes, falsely supposing that there is water all under the earth, which the Scripture does not assert. (Amama) (Haydock)
Vulgate Ps 23:3
Place. The punishment of the Bethsamites, and of Oza, had filled all with alarm, so that David durst not introduce the ark into his palace, 1 Kings vi. 19. (Calmet) --- Though Christ created and redeemed all, yet only the just shall inherit felicity. (Worthington)
Vulgate Ps 23:4
Heart, whose faith and intentions are pure, as well as their actions. --- Vain, by neglecting good works, (St. Jerome) or seeking after trifles; (St. Augustine) or rather, according to the Hebrew, "who hath not sworn in vain by his soul," 2 Corinthians i. 23., and 1 Kings i. 26. To take the name of God in vain, means to swear falsely. (Calmet) --- Protestants, "who hath not lifted up his soul unto vanity;" to swell with pride, (Haydock) or to swear by idols. (Pr. in disc.) --- To his, &c. This is not in Hebrew but must be understood, (Calmet) as a person can only intend to deceive men. So Duport, who follows the Hebrew so exactly in his Greek psalms in verse, (Berthier) reads, "Nor sworn an oath, that men he might deceive." (Haydock) --- These two verses contain an abridgment of the gospel, and shew that something better than Mount Sion is understood, Hebrews xii. 22. When we approach to the tabernacle, and to the sacred mysteries, we ought to put these terrible questions to ourselves. (Berthier) --- We must carefully employ ourselves in good works, (Worthington) by which alone we can make our calling and election sure, 1 Peter i. 10. (Haydock)
Vulgate Ps 23:5
Blessing. David seems to have given the eulogium of Obededom, whose example taught him that the ark was only terrible to the wicked; and that it was a source of blessings to the just, 2 Kings vi. 11. --- Mercy. Hebrew, "justice." But these terms are used synonymously, and denote that God gives a just reward; "when he crowns our merits, he crowns his own gifts." (St. Augustine; Theodoret) (Calmet) --- Mercy goes before; good works must follow, to obtain eternal glory. (Worthington)
Vulgate Ps 23:6
PSALM XXIII. (DOMINI EST TERRA.)
Who they are that shall ascend to heaven: Christ's triumphant ascension thither.
The face. Hebrew, "Thy face, O Jacob, always." (St. Jerome) --- Protestants (marginal note, God of) Jacob. Selah. (Haydock) --- Thus they intimate that the Hebrew is imperfect. All the preceding virtues belong to Jesus Christ, who obtained mercy for us. The generation of Adam multiplied, (Genesis v. 1.) and soon forgot the Lord: but it shall not be so with the disciples of Christ, who must delight in fervent prayer, and in the constant practice of good works; and not merely serve him in certain fits of devotion. (Berthier) See Proverbs xxix. 26. (Menochius)
Matthew Henry's Complete Commentary on the Whole Bible · Public Domain
24:1–2
1 The earth is the Lord 's, and the fulness thereof; the world, and they that dwell therein. 2 For he hath founded it upon the seas, and established it upon the floods.
Here is, I. God's absolute propriety in this part of the creation where our lot is cast, v. 1 . We are not to think that the heavens, even the heavens only, are the Lord's, and the numerous and bright inhabitants of the upper world, and that this earth, being so small and inconsiderable a part of the creation, and at such a distance from the royal palace above, is neglected, and that he claims no interest in it. No, even the earth is his, and this lower world; and, though he has prepared the throne of his glory in the heavens, yet his kingdom rules over all, and even the worms of this earth are not below his cognizance, nor from under his dominion. 1. When God gave the earth to the children of men he still reserved to himself the property, and only let it out to them as tenants, or usufructuaries: The earth is the Lord's and the fulness thereof. The mines that are lodged in the bowels of it, even the richest, the fruits it produces, all the beasts of the forest and the cattle upon a thousand hills, our lands and houses, and all the improvements that are made of this earth by the skill and industry of man, are all his. These indeed, in the kingdom of grace, are justly looked upon as emptiness; for they are vanity of vanities, nothing to a soul; but, in the kingdom of providence, they are fulness. The earth is full of God's riches, so is the great and wide sea also. All the parts and regions of the earth are the Lord's, all under his eye, all in his hand: so that, wherever a child of God goes, he may comfort himself with this, that he does not go off his Father's ground. That which falls to our share of the earth and its productions is but lent to us; it is the Lord's; what is our own against all the world is not so against his claims. That which is most remote from us, as that which passes through the paths of the sea, or is hidden in the bottom of it, is the Lord's and he knows where to find it. 2. The habitable part of this earth ( Prov. viii. 31 ) is his in a special manner— the world and those that dwell therein. We ourselves are not our own, our bodies, our souls, are not. All souls are mine, says God; for he is the former of our bodies and the Father of our spirits. Our tongues are not our own; they are to be at his service. Even those of the children of men that know him not, nor own their relation to him, are his. Now this comes in here to show that, though God is graciously pleased to accept the devotions and services of his peculiar chosen people ( v. 3-5 ), it is not because he needs them, or can be benefited by them, for the earth is his and all in it, Exod. xix. 5 ; Ps. l. 12 . It is likewise to be applied to the dominion Christ has, as Mediator, over the utmost parts of the earth, which are given him for his possession: the Father loveth the Son and hath given all things into his hand, power over all flesh. The apostle quotes this scripture twice together in his discourse about things offered to idols, 1 Cor. x. 26 , 28 . "If it be sold in the shambles, eat it, and ask no questions; for the earth is the Lord's; it is God's good creature, and you have a right to it. But, if one tell you it was offered to an idol, forbear, for the earth is the Lord's, and there is enough besides." This is a good reason why we should be content with our allotment in this world, and not envy others theirs; the earth is the Lord's, and may he not do what he will with his own, and give to some more of it, to others less, as it pleases him?
24:3–6
3 Who shall ascend into the hill of the Lord ? or who shall stand in his holy place? 4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. 5 He shall receive the blessing from the Lord , and righteousness from the God of his salvation. 6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.
From this world, and the fulness thereof, the psalmist's meditations rise, of a sudden to the great things of another world, the foundation of which is not on the seas, nor on the floods. The things of this world God has given to the children of men and we are much indebted to his providence for them; but they will not make a portion for us. And therefore,
I. Here is an enquiry after better things, v. 3 . This earth is God's footstool; but, if we had ever so much of it, we must be here but a while, must shortly go hence, and Who then shall ascend into the hill of the Lord? Who shall go to heaven hereafter, and, as an earnest of that, shall have communion with God in holy ordinances now? A soul that knows and considers its own nature, origin, and immortality, when it has viewed the earth and the fulness thereof, will sit down unsatisfied; there is not found among all the creatures a help meet for man, and therefore it will think of ascending towards God, towards heaven, will ask, "What shall I do to rise to that high place, that hill, where the Lord dwells and manifests himself, that I may be acquainted with him, and to abide in that happy holy place where he meets his people and makes them holy and happy? What shall I do that I may be of those whom God owns for his peculiar people and who are his in another manner than the earth is his and its fulness?" This question is much the same with that, Ps. xv. 1 . The hill of Zion on which the temple was built typified the church, both visible and invisible. When the people attended the ark to its holy place David puts them in mind that these were but patterns of heavenly things, and therefore that by them they should be led to consider the heavenly things themselves.
II. An answer to this enquiry, in which we have,
1. The properties of God's peculiar people, who shall have communion with him in grace and glory. (1.) They are such as keep themselves from all the gross acts of sin. They have clean hands; not spotted with the pollutions of the world and the flesh. None that were ceremonially unclean might enter into the mountain of the temple, which signified that cleanness of conversation which is required in all those that have fellowship with God. The hands lifted up in prayer must be pure hands, no blot of unjust gain cleaving to them, nor any thing else that defiles the man and is offensive to the holy God. (2.) They are such as make conscience of being really (that is, of being inwardly) as good as they seem to be outwardly. They have pure hearts. We make nothing of our religion if we do not make heart-work of it. It is not enough that our hands be clean before men, but we must also wash our hearts from wickedness, and not allow ourselves in any secret heart-impurities, which are open before the eye of God. Yet in vain do those pretend to have pure and good hearts whose hands are defiled with the acts of sin. That is a pure heart which is sincere and without guile in covenanting with God, which is carefully guarded, that the wicked one, the unclean spirit, touch it not, which is purified by faith, and conformed to the image and will of God; see Matt. v. 8 . (3.) They are such as do not set their affections upon the things of this world, do not lift up their souls unto vanity, whose hearts are not carried out inordinately towards the wealth of this world, the praise of men, or the delights of sense, who do not choose these things for their portion, nor reach forth after them, because they believe them to be vanity, uncertain and unsatisfying. (4.) They are such as deal honestly both with God and man. In their covenant with God, and their contracts with men, they have not sworn deceitfully, nor broken their promises, violated their engagements, nor taken any false oath. Those that have no regard to the obligations of truth or the honour of God's name are unfit for a place in God's holy hill. (5.) They are a praying people ( v. 6 ): This is the generation of those that seek him. In every age there is a remnant of such as these, men of this character, who are accounted to the Lord for a generation, Ps. xxii. 30 . And they are such as seek God, that seek thy face, O Jacob! [1.] They join themselves to God, to seek him, not only in earnest prayer, but in serious endeavours to obtain his favour and keep themselves in his love. Having made it the summit of their happiness, they make it the summit of their ambition to be accepted of him, and therefore take care and pains to approve themselves to him. It is to the hill of the Lord that we must ascend, and, the way being up-hill, we have need to put forth ourselves to the utmost, as those that seek diligently. [2.] They join themselves to the people of God, to seek God with them. Being brought into communion with God, they come into communion of saints; conforming to the patterns of the saints that have gone before (so some understand this), they seek God's face, as Jacob (so some), who was therefore surnamed Israel, because he wrestled with God and prevailed, sought him and found him; and, associating with the saints of their own day, they shall court the favour of God's church ( Rev. iii. 9 ), shall be glad of an acquaintance with God's people ( Zech. viii. 23 ), shall incorporate themselves with them, and, when they subscribe with their hands to the Lord, shall call themselves by the name of Jacob, Isa. xliv. 5 . As soon as ever Paul was converted he joined himself to the disciples, Acts ix. 26 . They shall seek God's face in Jacob (so some), that is, in the assemblies of his people. Thy face, O God of Jacob! so our margin supplies it, and makes it easy. As all believers are the spiritual seed of Abraham, so all that strive in prayer are the spiritual seed of Jacob, to whom God never said, Seek you me in vain.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) · Public Domain
24:1
1. fulness-- everything.
world-- the habitable globe, with
they that dwell-- forming a parallel expression to the first clause.
24:2
2. Poetically represents the facts of Ge 1:9 .
24:3–4
3-4. The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character.
hill of the Lord-- (compare Psa 2:6 , &c.). His Church--the true or invisible, as typified by the earthly sanctuary.
24:5
5. righteousness-- the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.
24:6
6. Jacob-- By "Jacob," we may understand God's people (compare Is 43:22 ; 44:2 , &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people."
Gospel Luke 21:1-4
Catena Aurea (Golden Chain) · Public Domain
21:1–4 (block headed 21:1)
And he looked up, and saw the rich men casting their gifts into the treasury.2. And he saw also a certain poor widow casting in thither two mites.3. And he said, Of a truth I say to you, that this poor widow has cast in more than they all:4. For all these have of their abundance cast in to the offerings of God: but she of her penury has cast in all the living that she had.
21:1–4 (block headed 21:1)
Our Lord having rebuked the covetousness of the Scribes who devoured widows’ houses, commends the almsgiving of a widow; as it is said, And he looked up, and saw the rich men casting into the treasury, etc.
21:1–4 (block headed 21:1)
In the Greek language, signifies to keep, and gaza in Persian means riches, hence gazophylacium is used for the name of the place in which money is kept. Now there was a chest with an opening at the top placed near the altar, on the right hand of those entering the house of God, into which the Priests cast all the money, which was given for the Lord’s temple. But our Lord as He overthrows those who trade in His house, so also He remarks those who bring gifts, giving praise to the deserving, but condemning the bad. Hence it follows, And he saw also a certain poor widow casting in there two mites.
21:1–4 (block headed 21:1)
For whatever we offer with an honest heart is well pleasing to God, who has respect to the heart, not the substance, nor does He weigh the amount of that which is given in sacrifice, but of that from which it is taken as it follows, For all these have cast in of their abundance, but she all that she had.
21:1–4 (block headed 21:1)
For God regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few at things out of many, but it is that of the widow emptying herself of her whole substance. But if you cannot offer as much as the widow, at least give all that remains over.
21:1–4 (block headed 21:1)
Now mystically, the rich men who cast their gifts into the treasury signify the Jews puffed up with the righteousness of the law; the poor widow, the simplicity of the Church which is called poor, because it has either cast away the spirit of pride, or its sins, as if they were worldly riches. But the Church is a widow, because her Husband endured death for her. She cast two mites into the treasury, because in God’s sight, in whose keeping are all the offerings of our works, she presents her gifts, whether of love to God and her neighbor, or of faith and prayer. And these excel all the works of the proud Jews, for they of their abundance cast into the offerings of God, in that they presume on their righteousness, but the Church casts in all her living, for every thing that has life she believes to be the gift of God.
21:1–4 (block headed 21:1)
Or the widow may be taken to mean any soul bereft as it were of her first husband, the ancient law, and not worthy to be united to the Word of God. Who brings to God instead of a dowry faith and a good conscience, and so seems to offer more than those who are rich in words, and abound in the moral virtues of the Gentiles.
The Great Biblical Commentary of Cornelius a Lapide · Public Domain
21:1–38
CHAPTER 21
Ver. 18.But there shall not an hair of your head perish. "Because," says S. Gregory, "what was said about death was hard, comfort is added at once, from the joy of the resurrection, when it is said, 'a hair of your head shall not perish.' For we know that the flesh when wounded, causes pain, but the hair when cut does not. Our Lord therefore said to His martyrs, 'A hair of your head shall not perish.'" From these words of Christ, we may conclude that we shall rise again with our actual bodies. S. Augustine (De Civitate, chap.19, 2O.) So S. Bonaventure, S. Thomas, the master of the sentences, Soto, and others. Their proof is from Mat_10:30: "The very hairs of your head are all numbered;" and from this of S. Luke, "Not a hair of your head shall perish." "Not in length," says S. Augustine, "but in number."
2. We may collect this from reason, for our bodies will rise without deformity, with their natural adornments and comeliness; the adornment of the head is the hair, the beard, the nails. If any one has not these he is a deformed.
Ver. 19.In your patience possess ye your souls. Patience, therefore, is the possession of our souls. Firstly, because patience rules the soul and directs it in peace, and bends and influences it as it pleases. Secondly, because no one can keep the hope of a future life, as S. Augustine says, unless he have patience in the labours of the present one. Thirdly, S. Gregory (Homily xxxv. in Evangel.): "The possession of the soul consists of the virtue of patience, because patience is the root and guardian of all virtues. Through patience, we possess our souls, because, while we learn to govern ourselves, we begin to possess the knowledge that we are (quod sumus, quod adverb). It is patience to endure calmly the evils we suffer from others, and to be affected with no painful feeling against him who inflicts them upon us. For whoever so takes the oppressions of others, as to grieve in silence, but to look out for a time of retribution, does not possess this virtue, but only makes a show of it. Again, Solomon says, Pro_16:32: 'The patient man is better than the valiant, and he that ruleth his spirit than he that taketh cities.' The taking of a city is therefore a less victory, because the conquest is outside ourselves. That which is subdued by patience is greater, because the mind is subdued by itself, and subjects itself to itself when patience subdues it to the humility of endurance." S. Gregory adds the example of the Abbot Stephen, who returned contumelies with thanks, and thought a gain, loss, and considered his adversaries his helpers. Hence, at his death, angels were seen taking his soul to heaven.
The impatient do not possess their souls, but are possessed by the vices of wrath and vindictiveness, and consequently by Satan. They, only, who have ardent love can gain true patience, as those fervent martyrsSS. Ignatius, Laurence, Sebastian, Vincent, and others. Trajan the Emperor, consequently, said when he conferred, by his sentence, martyrdom on S. Ignatius, "No people suffer so much for their God as the Christians." S. Gregory (book v. Moral. chap. 13), "What is it to possess our souls, but to live perfectly in all things, and to govern all the emotions of our minds by the art of virtue? Whoever therefore possesses patience, possesses his soul, because he is thus made strong against all adversities, so that he rules even by subduing himself. By whatever he masters himself, he clearly shows himself unmastered, for when he masters himself in his pleasures, he prepares himself to be unmastered by their opposites." In his 39th Epistle to Theoclister; "In your patience possess your souls. Consider a moment where patience would be if there were nothing to be endured. I suspect that he would not be an Abel who had no Cain. For if the good were without misfortunes, they could not be perfectly good, for they would have no purgation. Their very society with evil is the purification of the good." Hence, says Theodore Studita in his 19th Catechetical Lecture, "Endurance is the highest perfection of virtue;" and Lucan (lib. ix.):
Serpens, sitis, ardor, arenæ
Dulcia Virtutis, gaudet Patientia duris. The sandy desert's burning heat; the pangs
Of raging thirst; its serpent's cruel fangs,
Are Virtue's sweets; for Patience joys in these,
And welcomes hardships more than softest case.
Lastly, the whole band of virtues flows into patience, so that it appears to be the complex of all virtues. Sencea (Ep. 69. and following): "There is i fortitude of which the brands are patience, endurance, and toleration. There is prudence, without which no undertaking is entered upon, and which persuades us to endure bravely what we cannot escape. There is constancy which cannot be cast down from its pedestal, and the determination of which no force can overthrow. Here is that indivisible society of virtues." And see the words of S. Jam_1:4.
Ver. 34.And take heed to yourselves, lest "the cares of this life absorb the mind and sink the faculties," says Euthymius, "and do not allow men to think about their salvation." "The cares of this life," says Titus, "debauchery and ebriety, deprive men of their senses, obscure their faith, and cause forgetfulness of all that is useful and necessary. They distract the mind, seize hold of it, and absorb it in the cares of this world."
Ver. 35.For as a snare shall it come on all them that dwell on the face of the whole earth. As careless birds are taken craftily by snares, so in the day of judgment shall the men of pleasure be. 2 "As the snare strangles the birds, so shall the day of judgment choke sinners." 3. "As the snare always keeps hold," says the Interlinear, "of that which it has once caught, so shall the sentence, given by one Christian judge, be perpetual; and either for ever glorify him who is judged, in heaven, or consume him with fire in hell."
Ver. 36.Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand bore the Son of man. The Arabic has, "That you may be strengthened in flight."
Stand before the Son of Man. So Wisdom 5:1 "They shall stand with great constancy." "To those therefore who give themselves up to vigils, prayers, and good works, that day shall not be a snare, but a festival," says Theophylact.
Ver. 37.And in the daytime He was teaching in the temple; and at night He went out, and abode in the mount that is called the mount of Olives. Because olives abounded in it. Christ gave the day to preaching and to His neighbour, but the night to prayer, to Himself, and to God. Thus He gave very little time to repose and slumber. The same did S. Paul, Dominic, F. Xavier, and others like them. "He went by night," says Theophylact, "into the mountain, to show us that we ought to hold communion with God in quiet at night. By day we should be gentle, and do good." So Bede: "What He commanded in words, He confirmed by His own example; for when the time of His Passion drew near, He was instant in teaching, in watching, and in prayers, either urging those, for whom He was to suffer, to faith by His words, or commending them to His Father by His prayers."
Ver. 38.And all the people came early in the morning to Him. The senses are in their vigour in the morning, and the morning therefore, as the best part of the day, is to be given to God.
Haydock Catholic Bible Commentary · Public Domain
21:3
Whatever we offer to the Almighty with a good intention is acceptable to him; for he regards not the gift, but the heart of the giver. (Ven. Bede) --- God does not appreciate the smallness of the gift, but the greatness of the affection with which it is offered. (St. John Chrysostom, hom. i. ad Hebræos.)
Matthew Henry's Complete Commentary on the Whole Bible · Public Domain
21:1–4
1 And he looked up, and saw the rich men casting their gifts into the treasury. 2 And he saw also a certain poor widow casting in thither two mites. 3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: 4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) · Public Domain
21:1
1. looked up-- He had "sat down over against the treasury" ( Mr 12:41 ), probably to rest, for He had continued long standing as he taught in the temple court ( Mr 11:27 ), and "looking up He saw"--as in Zaccheus' case, not quite casually.
the rich, &c.-- "the people," says Mr 12:41 "cast money into the treasury, and many rich east in much"; that is, into chests deposited in one of the courts of the temple to receive the offerings of the people towards its maintenance ( 2Ki 12:9 ; Joh 8:20 ).
21:2
2. two mites-- "which make a farthing" ( Mr 12:42 ), the smallest Jewish coin. "She might have kept one" [Bengel].
21:3
3. And he said-- "to His disciples," whom He "called to Him" ( Mr 12:43 ), to teach from it a great future lesson.
more than ... all-- in proportion to her means, which is God's standard ( 2Co 8:12 ).
21:4
4. of their abundance-- their superfluity; what they had to spare," or beyond what they needed.
of her penury-- or "want" ( Mr 12:44 )--her deficiency, of what was less than her own wants required, "all the living she had." Mark ( Mr 12:44 ) still more emphatically, "all that she had--her whole subsistence." Note: (1) As temple offerings are needed still for the service of Christ at home and abroad, so "looking down" now, as then "up," Me "sees" who "cast in," and how much. (2) Christ's standard of commendable offering is not our superfluity, but our deficiency--not what will never be missed, but what costs us some real sacrifice, and just in proportion to the relative amount of that sacrifice. (See 2Co 8:1-3 .)
The vision opens on a Lamb standing on mount Sion with a hundred and forty-four thousand who bear his name and his Father's on their foreheads (v. 1), and then gives them a song that no one else can learn (v. 3). Witham, in Haydock, places the scene in the book's rhythm: after the visions of persecution come rejoicings like this one, set there to encourage the servants of God in what they suffer from the world. The singers, he says, signify the elect. The difficulty lies in v. 4, these are they who were not defiled with women: for they are virgins, and Witham records two readings of it. Some take it literally of those who lived always as virgins; others of all who lived or died with a clean heart, free of the corruption of vices, the ones of whom v. 5 says in their mouth there was found no lie.
Calmet decides between them from the prophets' idiom. In their style fornication means idolatry, and virginity means cleanness from all sacrilegious worship, so these virgins are those who never fell into the impurities of creature worship. He notes that Augustine understood the verse of those who lived in continency, and he does not dismiss that reading, but holds the first to be the more literal sense. On Calmet's reading the 144,000 are defined by what they refused to worship. Calmet's phrase for the defilement, creature worship, covers any creature served in God's place, and that is the form in which the charge still applies. The positive requirement is in the verb of v. 4. These follow the Lamb whithersoever he goeth, and the song of v. 3 is open only to those who have walked that road and carry no lie in their mouths.