Elizabeth of Hungary

Death, twelve years being expired, when all the posterity of Alexander [the Great] were dead. His generals gradually destroyed each other, and four took the diadem at the same time: Ptolemy, in Egypt; Seleucus, in Syria; Cassander, in Macedonia; and Lysimachus, in Thrace. (Just. xiii., and xv.) (Calmet) --- Those who choose to read in order, may, after the preface [in] 2 Machabees ii. 20., read the above, then 2 Machabees iii. 1. (Worthington)

Antiochus the illustrious; Epiphanes, the younger son of Antiochus the great, who usurped the kingdom, to the prejudice of his nephew Demetrius, son of his elder brother, Seleucus Philopater. (Challoner) --- Epiphanes means "renowed." (Worthington) --- He took this title, particularly after the Samaritans had offered it to him. (Josephus, Antiquities xii.; Vaillant. A. 145.) --- His medals have always God prefixed, "the god appearing;" as he came opportunity, like a god, to defend the kingdom against the Egyptians, after he had been fourteen years a hostage at Rome. (Calmet) --- Nothing could be more abject than his character. (St. Jerome, in Daniel viii., and ix.) (Atheneus v. 4., and x. 12.) --- Greeks, counting not from the beginning of the reign of Alexander [the Great], but from the first year of Seleucus Nicator. (Challoner) --- The era of the Seleucides began in spring or autumn, the year of the world 3692, the year before Christ 312, though the Chaldeans and Ptolemy date from the following spring. (Calmet) --- The Grecian monarchy had then stood twenty years. (Eusebius) (Worthington)

Men. Jason attempted to supplant Onias III and introduced pagan customs, when he was dead. Menelaus treated him in like manner. Being cited to pay what he had promised, he left Lysimachus in his place, who was slain in the temple, which he was robbing, 2 Machabees iv. --- Us. Thus the Jews complained in the days of Jeremias, (xliv. 18.) and the Christian religion was blamed for all the miseries which fell upon the Roman empire. (Calmet) --- St. Augustine proves in his City of God, that this accusation was false. (Haydock)

Exercise, to wrestle (Calmet) and teach. (Lyranus)

Be one. This reason herself teaches. But the king wished to establish a false religion, or rather he desired to root out all religion, and to shew his authority. (Haydock) --- Demere superstitionem & mores Græcorum dare adnixus. (Tacitus v.) --- He was not content with plunder, unless he ruined souls. (Worthington)

Fifteenth. In all other places the 25th, whence this may be incorrect, (Calmet) or the altar was now set up, (Haydock) though sacrifices were not yet offered. (Calmet) --- Idol. The statue of Jupiter Olympius, (Challoner) as Daniel (ix.) had foretold, as a figure of what antichrist would do, (Matthew xxiv.; Worthington) as well as the Romans, when they took Jerusalem.

Over-against, or (Haydock) "upon," Greek: epi. The Greek altars were of a smaller size.

(ver. 53). "Thy statutes have been my songs in the house of my pilgrimage"

(ver. 61). "The bands of the ungodly" are the hindrances of our enemies, whether spiritual, as the devil and his angels, or carnal, the children of disobedience, in whom the devil worketh. For this word peccatorum is not from peccata, "sins;" but from peccatores, "sinners." Therefore when they threaten evils, with which to alarm the righteous, that they may not suffer for the law of God, they, so to speak, entangle them with bands, with a strong and tough cord of their own. For "they draw iniquity like a long rope," and thus endeavour to entangle the holy, and sometimes are allowed so to do.

60. "At midnight," he saith, "I rise to give thanks unto Thee: because of Thy righteous judgments"

(ver. 134)...Did not the holy people of God much the more gloriously keep the commandments among these very calumnies, when they were at their hottest in the midst of tribulations, when they yielded not to their persecutors to commit impieties? But, in truth, the meaning of these words is this: Do Thou, by pouring upon me Thy Spirit, guard me from being overcome by the terrors of human calumny, and from being drawn over to their evil deeds away from Thy commandments. For if Thou hast thus dealt with me, that is, if Thou hast in this manner delivered me by the gift of patience from their calumnies, so that I fear not the false charges they prefer against me; among those very calumnies I will keep Thy commandments.

134. "Show the light of Thy countenance on Thy servant, and teach me thy statutes"

(ver. 150). Then they that persecute draw nigh, when they go the length of torturing and destroying the flesh: whence the twenty-first Psalm, wherein the Lord's Passion is prophesied, saith, "O go not from me, for trouble is hard at hand;" where those things are spoken of which He suffered when His Passion was not imminent upon Him, but actually realized. "And are far from Thy law." The nearer they drew to the persecuting the righteous, so much the farther were they from righteousness. But what harm did they do unto those, to whom they drew near by persecution; since the approach of their Lord is nearer unto their souls, by whom they no wise are forsaken?

149. Lastly, it followeth, "Thou art nigh at hand, O Lord, and all Thy ways are truth"

(ver. 155). This separateth thee, that what they have not done, thou hast done, that is, thou hast regarded the righteousnesses of God. But "what hast thou that thou hast not received?" Art thou not he who a little before didst say, "I will keep Thy righteousnesses"? Thou therefore hast received from Him, unto whom thou didst call, the power to keep them. He therefore doth Himself separate thee from those from whom health is far, because they have not regarded the righteousnesses of God.

154. This he saw himself also. For I should not see it, save I saw it in Him, save I were in Him. For these are the words of the Body of Christ, whose members we are. He saw this, I say, and at once added, "Great are Thy mercies, O Lord"

(ver. 158): or, as other copies read, "I have seen them that keep not covenant:" this is the reading of most. But who are they who have not kept covenant, save they who have swerved from the testimonies of God, not bearing the tribulation of their many persecutors? Now this is the covenant, that he who shall have conquered shall be crowned. They who, not bearing persecution, have by denial swerved from the testimonies of God, have not kept the covenant. These then the Psalmist saw, and pined, for he loved them. For that jealousy is good, springing from love, not from envy. He addeth in what respect they had failed to keep the covenant, "Because they kept not Thy word." For this they denied in their tribulations.

157. And he commendeth himself as differing from them, and saith, "Behold, how I have loved Thy commandments"

Fainting. So much was the psalmist grieved at the sight of sinners! (Berthier) --- He would have died through zeal, if he had not seen God's justice. (Worthington) --- Apostates particularly filled him with horror. (Calmet)

Cords. Temptations of the devil, (St. Augustine) and of the wicked, who strive by force, or by caresses, to ensnare the virtuous, ver. 110. (Calmet)

Calumnies. That they may not cause me to abandon virtue. (St. Augustine) --- A person must be well grounded not to yield on such occasions, when he is exposed to ridicule, &c., ver. 122. (Calmet) --- Even the psalmist dreaded this situation. (Berthier)

Law. There is no medium between faith and infidelity. If we do not observe the law, we sin. Not to advance is to go back. (Calmet) --- Shall we hesitate whether to follow the narrow or the broad road? (Berthier)

Sinners. Such cannot expect to be liberated. (Calmet) --- Yet, as the captivity was fixed for seventy years, and many who were almost ignorant of the law, and had married strange wives, returned, this verse overturns that system, and shews that eternal salvation is meant. (Berthier)

Transgressors. Septuagint, "fools," Greek: asunetountas. If Greek: o were placed before Greek: e, the exact meaning of the Hebrew would be preserved, though the wicked are often styled fools. (Haydock) --- The prevaricating Jews are here designated, ver. 136. (Calmet)

52-56. The pious take comfort, when harassed and distressed by wickedness of men who forsake God's law, in remembering that the great principles of God's truth will still abide; and also God's

judgments of old-- that is, His past interpositions in behalf of His people are a pledge that He will again interpose to deliver them; and they become the theme of constant and delightful meditation. The more we keep the more we love the law of God.

61-62. This the more, if opposition of enemies, or love of ease is overcome in thus honoring God's law.

have robbed me-- better, surrounded me, either as forcible constraints like fetters, or as the cords of their nets. Hengstenberg translates, "snares."

131-135. An ardent desire (compare Psa 56:1 , 2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of God's favor is expressed

I opened my mouth, and panted-- as a traveller in a hot desert pants for the cooling breeze ( Psa 63:1 ; 84:2 ).

150-152. Though the wicked are near to injure, because far from God's law, He is near to help, and faithful to His word, which abides for ever.

RESH. ( Psa 119:153-160 ).

153-155. Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13 ; 43:1 ; 69:18 ).

158. (Compare Psa 119:136 ).

transgressors-- or, literally, "traitors," who are faithless to a righteous sovereign and side with His enemies (compare Psa 25:3 , 8 ).

53 Horror hath taken hold upon me because of the wicked that forsake thy law.

61 The bands of the wicked have robbed me: but I have not forgotten thy law.

134 Deliver me from the oppression of man: so will I keep thy precepts.

150 They draw nigh that follow after mischief: they are far from thy law. 151 Thou art near, O Lord ; and all thy commandments are truth.

Here is, I. The apprehension David was in of danger from his enemies. 1. They were very malicious, and industrious in prosecuting their malicious designs: They follow after mischief, any mischief they could do to David or his friends; they would let slip no opportunity nor let fall any pursuit that might be to his hurt. 2. They were very impious, and had no fear of God before their eyes: They are far from thy law, setting themselves as far as they can out of the reach of its convictions and commands. The persecutors of God's people are such as make light of God himself; we may therefore be sure that God will take his people's part against them. 3. They followed him closely and he was just ready to fall into their hands: They draw nigh, nigher than they were; so that they got ground of him. They were at his heels, just upon his back. God sometimes suffers persecutors to prevail very far against his people, so that, as David said ( 1 Sam. xx. 3 ), There is but a step between them and death. Perhaps this comes in here as a reason why David was so earnest in prayer, v. 149 . God brings us into imminent perils, as he did Jacob, that, like him, we may wrestle for a blessing.

155 Salvation is far from the wicked: for they seek not thy statutes.

158 I beheld the transgressors, and was grieved; because they kept not thy word.

CHAPTER 18

Ver. 35.And it came to pass as He, &c. Of this blind man restored to sight I have treated. Mat_20:30.

And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:36. And hearing the multitude pass by, he asked what it meant.37. And they told him, that Jesus of Nazareth passes by.38. And he cried, saying, Jesus, Thou Son of David, have mercy on me.39. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me.40. And Jesus stood, and commanded him to be brought to him: and when he was come near, he asked him,41. Saying, What will you that I shall do to you? And he said, Lord, that I may receive my sight.42. And Jesus said to him, Receive your sight: your faith has saved you.43. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise to God.

Because the disciples being yet carnal were unable to receive the words of mystery, they are brought to a miracle. Before their eyes a blind man receives his sight, that by a divine work their faith might be strengthened.

And to show that our Lord did not even walk without doing good, He performed a miracle on the way, giving His disciples this example, that we should be profitable in all things, and that nothing in us should be in vain.

We might understand the expression of being nigh to Jericho, as if they had already gone out of it, but were still near. It might, though less common in this sense, be so taken here, since Matthew relates, that as they were going out of Jericho, two men received their sight who sat by the way side. There need be no question n about the number, if we suppose that one of the Evangelists remembering only one was silent about the other Mark also mentions only one, and he too says that he received his sight as they were going out of Jericho; he has given also the name of the man and of his father, to let us understand that this one was well known, but the other not so, so that it might come to pass that the one who was known would be naturally the only one mentioned. But seeing that what follows in St. Luke’s Gospel most plainly proves the truth of his account, that while they were yet coming to Jericho, the miracle took place, we cannot but suppose that there were two such miracles, the first upon one blind man when our Lord was coming to that city, the second on two, when He was departing out of it; Luke relating the one, Matthew the other.

There was a great multitude gathered round Christ, and the blind man indeed knew Him not, but felt a drawing towards Him, and grasped with his heart what his sight embraced not. As it follows, And when he heard the multitude passing by, he asked what it was. And those that saw spoke indeed according to their own opinion.

And they told him that Jesus of Nazareth passes by. But the blind man cried out. He is told one thing, he proclaims another; for it follows, And he cried out, saying, Jesus, Thou Son of David, have mercy on me. Who taught you this, O man? Have you that are deprived of sight read books? Whence then know you the Light of the world? Verily the Lord gives sight to the blind.

Having been brought up a Jew, he was not ignorant that of the seed of David should God be born according to the flesh, and therefore he addresses Him as God, saying, Have mercy upon me. Would that those might imitate him who divide Christ into two. For he speaks of Christ as God, yet calls Him Son of David. But they marvel at the justice of his confession, and some even wished to prevent him from confessing his faith. But by checks of this kind his ardor was not damped. For faith is able to resist all, and to triumph over all. It is a good thing to lay aside shame in behalf of divine worship. For if for money’s sake some ale bold, is it not fitting when the soul is at stake, to put on a righteous boldness?

As it follows, But he cried out the more, Son of David, etc. The voice of one invoking in faith stops Christ, for He looks back upon them who call upon Him in faith.

The Lord asks this blind man as he drew near, What will you that I shall do? He asks the question purposely, not as ignorant, but that those who stood by might know that he sought not money, but divine power from God. And thus it follows, But he said, Lord, that I may receive my sight.

Or because the Jews perverting the truth might say, as in the case of him who was born blind, This is not he, but one like to him, He wished the blind first to make manifest the infirmity of his nature, that then he might fully acknowledge the greatness of the grace bestowed upon him. And as soon as the blind man explained the nature of his request, with words of the highest authority He commanded him to see. As it follows, And Jesus said to him, Receive your sight. This served only still more to increase the guilt of unbelief in the Jews. For what prophet ever spoke in this way? Observe moreover what the physician claims from him whom he has restored to health. Your faith has saved you. For faith then mercies are sold. Where faith is willing to accept, there grace abounds. And as from the same fountain some in small vessels draw little water, while others in large draw much, the fountain knowing no difference in measure; and as according to the windows which are opened, the sun sheds more or less of its brightness within; so according to the measure of a man’s motives does he draw down supplies of grace. The voice of Christ is changed into the light of the afflicted. For He was the Word of true light.

And thus it follows, And immediately he said. But the blind man as before his restoration he showed an earnest faith, so afterwards did he give plain tokens of his gratitude; And he followed him, glorifying God.

From which it is clear, that he was released from a double blindness, both bodily and intellectual. For he would not have glorified Him as God, had he not truly seen Him as He is. But he also gave occasion to others to glorify God; as it follows, And all the people, when they saw it, gave praise to God.

Not only for the gift of light obtained, but for the merit of the faith which obtained it.

We may here well inquire, why Christ forbids the healed demoniac who wished to follow Him, but permits the blind man who had received his sight. There seems to be a good reason for both the one case and the other. He sends away the former as a kind of herald, to proclaim aloud by the evidence of his own state his benefactor, for it was indeed a notable miracle to see a raving madman brought to a sound mind. But the blind man He allows to follow Him, since He was going up to Jerusalem about to accomplish the high mystery of the Cross, that men having a recent report of a miracle might not suppose that He suffered so much from helplessness as from compassion.

Or, blindness is a symbol of the human race, which in our first parent knowing not the brightness of heavenly light, now suffers the darkness of his condemnation. Jericho is interpreted ’the moon,’ whose monthly wanings represent the feebleness of our mortality. While then our Creator is drawing nigh to Jericho, the blind is restored to sight, because when God took upon Him the weakness of our flesh, the human race received back the light which it had lost. He then who is ignorant of this brightness of the everlasting light, is blind. But if he does no more than believe in the Redeemer who said, I am the way, the truth, and the life; he sits by the way side. If he both believes and prays that he may receive the everlasting light, he sits by the way side and begs. Those that went before Jesus, as He was coming, represent the multitude of carnal desires, and the busy crowd of vices which before that Jesus comes to our heart, scatter our thoughts, and disturb us even in our prayers. But the blind man cried out the more; for the more violently we are assailed by our restless thoughts, the more fervently ought we to give ourselves to prayer. As long as we still suffer our manifold fancies to trouble us in our prayers, we feel in some measure Jesus passing try. But when we are very steadfast in prayer, God is fixed in our heart, and the lost light is restored. Or to pass by is of man, to stand is of God. The Lord then passing by heard the blind man crying, standing still restored him to sight, for by His humanity in compassion to our blindness He has pity upon our cries, by the power of His divinity He pours upon us the light of His grace.

Now for this reason He asks what the blind man wished, that He might stir up his heart to prayer, for He wishes that to be sought in prayer, which He knows beforehand both that we seek and He grants.

Or, He asked the blind man to the end that we might believe, that without confession no man can be saved.

The blind man seeks from the Lord not gold, but light. Let us then seek not for false riches, but for that light which together with the Angels alone we may see, the way whereunto is faith. Well then was it said to the blind, Receive your sight; your faith has saved you. He who sees, also follows, because the good which he understands he practices.

If we interpret Jericho to mean the moon, and therefore death, our Lord when approaching His death commanded the light of the Gospel to be preached to the Jews only, who are signified by that one blind man whom Luke speaks of, but rising again from the dead and ascending to heaven, to both Jews and Gentiles; and these two nations seem to be denoted by the two blind men whom Matthew mentions.

This blind man is, according to some interpreters, different from the other two whom Jesus Christ cured as he was going out of Jericho. (Bible de Vence) --- See Matthew xx. 29. and Mark x. 46. et dein.

35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: 36 And hearing the multitude pass by, he asked what it meant. 37 And they told him, that Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou Son of David, have mercy on me. 39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. 40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, 41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. 42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee. 43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

Christ came not only to bring light to a dark world, and so to set before us the objects we are to have in view, but also to give sight to blind souls, and by healing the organ to enable them to view those objects. As a token of this, he cured many of their bodily blindness: we have now an account of one to whom he gave sight near Jericho. Mark gives us an account of one, and names him, whom he cured as he went out of Jericho, Mark x. 46 . Matthew speaks of two whom he cured as they departed from Jericho, Matt. xx. 30 . Luke says it was en to eggizein auton — when he was near to Jericho, which might be when he was going out of it as well as when he was coming into it. Observe,

I. This poor blind man sat by the wayside, begging, v. 35 . It seems, he was not only blind, but poor, had nothing to subsist on, nor any relations to maintain him; the fitter emblem of the world of mankind which Christ came to heal and save; they are therefore wretched and miserable, for they are both poor and blind, Rev. iii. 17 . He sat begging, for he was blind, and could not work for his living. Note, Those ought to be relieved by charity whom the providence of God has any way disabled to get their own bread. Such objects of charity by the way-side ought not to be overlooked by us. Christ here cast a favourable eye upon a common beggar, and, though there are cheats among such, yet they must not therefore be all thought such.

II. Hearing the noise of a multitude passing by, he asked what it meant, v. 36 . This we had not before. It teaches us that it is good to be inquisitive, and that those who are so some time or other find the benefit of it. Those who want their sight should make so much the better use of their hearing, and, when they cannot see with their own eyes, should, by asking questions, make use of other people's eyes. So this blind man did, and by that means came to understand that Jesus of Nazareth passed by, v. 37 . It is good being in Christ's way; and, when we have an opportunity of applying ourselves to him, not to let it slip.

III. His prayer has in it a great deal both of faith and fervency: Jesus, thou Son of David, have mercy on me, v. 38 . He owns Christ to be the Son of David, the Messiah promised; he believes him to be Jesus, a Saviour; he believes he is able to help and succour him, and earnestly begs his favour: " Have mercy on me, pardon my sin, pity my misery." Christ is a merciful king; those that apply themselves to him as the Son of David shall find him so, and ask enough for themselves when they pray, Have mercy on us; for Christ's mercy includes all.

IV. Those who are in good earnest for Christ's favours and blessings will not be put by from the pursuit of them, though they meet with opposition and rebuke. They who went along chid him as troublesome to the Master, noisy and impertinent, and bade him hold his peace; but he went on with his petition, nay, the check given him was but as a dam to a full stream, which makes it swell so much the more; he cried the louder, Thou Son of David, have mercy on me. Those who would speed in prayer must be importunate in prayer. This history, in the close of the chapter, intimates the same thing with the parable in the beginning of the chapter, that men ought always to pray, and not to faint.

V. Christ encourages poor beggars, whom men frown upon, and invites them to come to him, and is ready to entertain them, and bid them welcome: He commanded him to be brought to him. Note, Christ has more tenderness and compassion for distressed supplicants than any of his followers have. Though Christ was upon his journey, yet he stopped and stood, and commanded him to be brought to him. Those who had checked him must now lend him their hands to lead him to Christ.

VI. Though Christ knows all our wants, he will know them from us ( v. 41 ): What wilt thou that I shall do unto thee? By spreading our case before God, with a particular representation of our wants and burdens, we teach ourselves to value the mercy we are in pursuit of; and it is necessary that we should, else we are not fit to receive it. This man poured out his soul before Christ, when he said, Lord, that I may receive my sight. Thus particular should we be in prayer, upon particular occasions.

VII. The prayer of faith, guided by Christ's encouraging promises, and grounded on them, shall not be in vain; nay, it shall not only receive an answer of peace, but of honour ( v. 42 ); Christ said, Receive thy sight, thy faith hath saved thee. True faith will produce fervency in prayer, and both together will fetch in abundance of the fruits of Christ's favour; and they are then doubly comfortable when they come in that way, when we are saved by faith.

VIII. The grace of Christ ought to be thankfully acknowledged, to the glory of God, v. 43 . 1. The poor beggar himself, that had his sight restored, followed Christ, glorifying God. Christ made it his business to glorify his Father; and those whom he healed pleased him best when they praised God, as those shall please God best who praise Christ and do him honour; for, in confessing that he is Lord, we give glory to God the Father. It is for the glory of God if we follow Christ, as those will do whose eyes are opened. 2. The people that saw it could not forbear giving praise to God, who had given such power to the Son of Man, and by him had conferred such favours on the sons of men. Note, We must give praise to God for his mercies to others as well as for mercies to ourselves.

38. son of David, &c.-- (See on Mt 12:23 ).

39. rebuked, &c.-- (See on Lu 18:15 ).

so much the more-- that importunity so commended in the Syrophenician woman, and so often enjoined (Lu 11:5-13; 18:1-8).

40. commanded, &c.-- Mark ( Mr 10:49 ) has this interesting addition: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee"--just as one earnestly desiring an interview with some exalted person, but told by one official after another that it is vain to wait, as he will not succeed (they know it), yet persists in waiting for some answer to his suit, and at length the door opens, and a servant appears, saying, "You will be admitted--he has called you." And are there no other suitors to Jesus who sometimes fare thus? "And he, casting away his garment"--how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy--"came to Jesus" ( Mr 10:49 , 50 ).

41-43. What wilt thou, &c.-- to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni" ( Mr 10:51 ); an emphatic and confiding exclamation. (See on Joh 20:16 .)