I THEOLOGICAL SEMINARY,! * ^ Princeton, N.J". / t I I) <;'>f..SV', Division. V I * 21 '-- I •»e<£=:a.gfc^-r^;paMC.c.,c:-— :.^... — .p^-.cj^irjazfaBJ.rx:::^^^-^''" .5. K5(p THE FOUR GOSPELS, TRANSLATED FROM THE LATIN VULGATE, AND DILIGENTLY COMPARED WITH THE ORIGINAL GREEK TEXT,. BEING A REVISION OF THE RHEMISH TRANSLATION, WITH NOTES CRITICAL AND EXPLANATORY. FRANCIS PATRICK KENRICK, BISHOP OF PHILADELPHIA. - That thou mayst know the certainty of those words in which thou hast been instructed." Luke i. 4. N E W - Y O R K : EDWARD DUNIGAN & BROTHER, 151 FULTON STREET. 1849. Entered according to Act of Conguess, in the year 1849, by FRANCIS PATRICK KENRICK, In the Clerk's Office of the District Court for the Southern District of New- York.- TO THE HIERARCHY OF THE UNITED STATES ASSEMBLED IN THE SEVENTH PROVINCIAL COUNCIL OF BALTIMORE. MOST REVEREND AND RIGHT REVEREND COLLEAGUES, I venture to offer to the public a revised translation of the four Gos- pels, Avith notes directed to remove the chief difficulties that may occur m their perusal. My object is not to substitute it in public acts for the received version, but to submit it to your mature judgment and correction, and in the mean time to facihtate the study of the life of oiu- Dinne Redeemer in its only authentic records. The annotations which I have added, are for the most part selected from the holy Fathers, although occasionally I have availed myself of the re- searches of modern writers, unhappily estranged from CathoUc communion. I cannot hope that a work which demands so much erudition and such exercise of judgment, is in every respect faidt- less, but I offer it as an earnest of my zeal for the correct imder- standing and devout study of the sacred Scriptm-es. These have at all times been the subject of the meditation of the prelates of the Church, and of the clergy generally, whose duty and constant en- deavor it has been to refresh the faithful with the living waters drawn from these fountains of salvation. With profound veneration and sincere attachment, I have the honor to remain. Your devoted brother in Christ, FRANCIS PATRICK KENRICK, BISHOP OF PHILADELPHIA. . Philadelphia, May 1, 1849. SYNOPSIS OF THE GOSPELS. Eternity of the Word, Annunciation and conception of John, Annunciation and conception of Christ, Visitation of Mary. Her canticle, Birth of Jolin. Canticle of Zachary, Genealogy of Christ, Joseph is informed by the angel of the mi- raculous conception, Birth of Christ, Adoration of the shepherds, Circumcision of Christ, Visit of the Magi, Purification, Flight into Egypt, Massacre of the innocents, Return from Egypt, Jesus is found in the temple. Preaching of John, Testimony of John concoruing Christ, Gospel of St. John, ch. i. v. 1-14- Luke i. 5-25. Luke i. 26-38. Luke i. 39-5G. Luke i. 57-80. Matthew i. 1-17. Luke iii. 23-38. Matthew i. 18-95. Luke ii. 1-7. Luke ii. 8-20. Luke ii. 21. Matthew ii. 1-12. Luke ii. 22-39. Matthew ii. 13-15. Matthew ii. 16-18. Matthew ii. 19-23. Luke ii. 40-52. Matthew iii. 1-10. Mark i. 1-6. Luke iii. 1-14. Matthew iii. 11-12 Mark i. 7-8. Luke iii. 15-20 SYNOPSIS Baptism of Clirist, Fast and temptation of Christ, Second Testimony of John, Another testimony of the same. The calhng of Andrew and Peter, Calling of Philip and Nathanael, Wedding of Cana, First expulsion from the temple of those who bought and sold, Nicodemus comes to Christ, Fourth testimony of John, Christ discourses with the Samaritan woman. Imprisonment and death of John, Christ preaches in Galilee, Cure of the ruler's son in Cana, Second call of Peter and Andrew, Call of James and John, A demoniac is cured in Capharnaum, The mother-in-law of Peter is cured, Christ travels through Galilee, Miraculous draught of fishes. Cleansing of a leper, Matthew iii. 13-17. Mark i. 9-11. Luke iii. 21-22. Matthew iv. 1-11. Mark i. 12-13. Luke iv. 1-13. John i. 15-28. John i. 29-34. John i. 35-42. John i. 43-51. John ii. 1-13. John ii. 13-25. John iii. 1-91. John iii. 22-36. John iv. 1-42. Matt. xiv. 3-10. Mark vi. 17-29. Luke iii. 19-21. Matt. iv. 12-17. Mark i. 14-15. Luke iv. 14-32. John iv. 43-4S. John iv. 46-54. Matt. iv. 18-20. Mark i. 16-18. Matt, iv. 21-22. Marki. 19.20. Mark i. 21-28. Luke iv. 31-37. Matt. vii. 14=17. Mark i. 29-34. Luke iv. 38-41. Matt. iv. 23-25. Mark i. 35-39. Luke iv. 42-44. Luke V. 1-11. Mark i. 40-45. Luke V. 12-16. OF THE GOSPELSi Cure of a paralytic", Dispute about fasting, The infirm man at tiie pool is healed, The disciples pluck ears of corn on the sab- bath. The man with the withered hand is cured, Election of the twelve apostles, Sermon on the mountain, The cleansing of the leper, The servant of the centurion at Capharnaum is cured. The resuscitation of the widow's son at Nairn, The embassy from John to Christ, Christ reproves the Jews for unbelief, The sinful woman at the feet of Christ, A demoniac is delivered, whence the Phari- sees blaspheme. Matt. ix. 1-8. Mark ii. 1-12. Luke V. 17-26. Matt. ix. 14-17. Mark ii. 18-22. Luke V. 33. John V. 1-47. Matt. xii. 1-8. Mark ii. 23-28. Luke V. 1-5. Matt. xii. 9-21. Mark iii. 1-12. Luke vi. 6-11. Mark iii. 13-19. Luke vi. 12-16. Matt, v.-vii. Luke vi. 17-49. Matt. viii. 1-4. Matt. viii. 5-13. Luke vii 1-10. Luke vii. 11-18. Matt. xi. 2-19 Luke vii. 19-35. Matt. xi. 20-30. Luke vii. 36-50. Matt. xii. 22-37. Mark iii. 20-30. Unbelief of the Jews, Matt. xii. 38-45. The mother and brethren of Christ seek Him, Matt. xii. 46-49. Mark iii. 31-35. \ Luke viii. 19-21, Parables, Matt. xiii. 1-53. Mark iv. 1-34. Luke viii. 4-18. SYNOPSIS Explanation of parable, some desire to follow Christ, The stillipg of the tempest, The demons enter into the swine. The issue of blood is cured, and the daughter of Jairus is resuscitated, Two blind men receive sight, a dumb demo- niac recovers speech, Jesus teaches in the synagogue of Nazareth, He travels through Galilee teaching, Mission of the twelve apostles, BluUiplication of five loaves. Jesus and Peter walk on the sea, Discourse of Christ concerning the bread of life, Scandal taken from the neglect of the dis- ciples to wash their hands before meals, Cure of the daughter of the Chananean woman, A deaf and dumb man is cured, Multiplication of seven loaves. Matt. viii. 18-22. Matt. viii. 23-27. Mark. iv. 35-40. Luke viii. 22-25. Matt. viii. 28-34. Mark vi. 1-20. Luke viii. 26-39. Matt. ix. 18-26. Mark v. 21-43. Luke viii. 40-56. Matt. ix. 27-34. Matt. xiii. 54-58. Mark vi. 1-6. Matt. ix. 35-38, Matt. X. 1-42. Mark vi. 7—13. Luke ix. 1-6. Matt. xiv. 14-21. Mark vi. 30-44. Luke ix. 10-17. John vi. 1-14. Matt. xiv. 22-36. Mark vi. 45-56. John vi. 15-24. John vi. 25-72. Matt. XV. 1-20. Mark vii. 1-23. Matt. XV. 21-29. Mark vii. 24-31. Matt. vii. 32-37. Matt. XV. 30-39. Mark viii. 1-10. OF THE GOSPELS. •Sign demanded by the Pharisees. Warning to beware of their leaven, A blind man in Bethsaida is restored to sight, Peter acknowledges the divinity of Christ, and receives praise, with the promise of the primacy. Christ discourses of His passion, and re- proves Peter, Transfiguration of Christ, The boy who was afflicted by the fiend is healed, Jesus pays the tax for Peter, as well as for Himself, Discourse of our Lord on humility, scandal, and fraternal correction, Discourse on forgiveness of enemies, The Samaritans reject Christ, Several offer to follow Him, Mission of the seventy-two disciples. Discourse of our Lord on the love of God and the neighbor. Our Lord in the house of Marj- and Martha, Discourse on prayer. Blasphemies of the Jews on occasion of the cure of the dumb demoniac. Discourse against the Pharisees, Discourse against hypocrisy and avarice : also on vigilance. Matt. xvi. 1-12. Mark viii. 11-21. Mark viii. 22-26. Matt. xvi. 13-20. Mark viii. 27-30. Luke ix. 18-21. Matt. xvi. 21-28. Mark viii. 31-39. Luke ix. 22-27. Matt. xvii. 1-13- Mark ix. 1-12. Luke ix. 28-36. Matt. xvii. 14-22. Mark. ix. 13-32. Luke ix. 37-45. Matt. xvii. 23-26. Matt, xviii. 1-20. Mark ix. 32-49. Luke ix. 46-50. Matt, xviii. 21-35. Luke ix. 51-56. Luke ix. 57-62. Luke x. 1-24. Luke X. 25-37. Luke X. 38-42. Luke xi. 1-13. Luke xi. 14r-36. Luke xi. 37-54. Luke xii. 1-59. 10 SYNOPSIS Penance preached on occasion of the Gali- leans put to death by Pilate, Cure of a woman bent down with disease, Discourse of Christ on the small number of the elect, the call of the gentiles, and the rejection of the Jews, The dropsical man healed on the sabbath. — Parables, Pharisees scandalized at the familiarity of Christ with sinners. Parable of the steward, Divorce, Discourse on scandal, and on forgiveness, on faith and works. Feast of the tabernacles, Woman taken in adultery ; discourse to the people. The man born blind, Parable of the sheepfold, The ten lepers, Time of the establishment of the kingdom of God, Discourse on prayer, Christ asserts His divinity, Blessing of children. Conditions for eternal life. arable of the vineyard, Resuscitation of Lazarus, Petition of the sons of Zebedee, Blind man of Jericho, Conversion of Zachseus, Luke xiii. 1-1 0- Luke xiii. 1 1-22. Luke xiii. 23-35. Luke xiv. 1-35. Luke XV. 1-32. Luke xvi. 1-13. Matt. xix. 3-12. Mark X. 2-12. Luke xvi. 14-31. Luke xvii. 1-11. John vii. 2-53. John viii. 1-59. John ix. 1-41. John X. 1-22. Luke xvii. 11-19. Luke xvii. 20-37. Luke xviii. 1-14. John x. 22. 42. Matt. xix. 13-30. Mark x. 13-31. Luke xviii. 15-30. Matt. XX. 1-16. John xi. 1-56. Matt. XX. 17-28, Mark x. 32-46. Luke xviii. 31-34. Matt. XX. 29-34. Luke xviii. 35-43- Mark x. 46-52. Luke xix. 1. 10. OF THE GOSPELS. 11 Parable of the talents, Mary anoints the head and feet of Jesus, Entry into Jerusalem, Christ enters into the temple, Gentiles wish to see Christ, The fig-tree is cursed, The buyers and sellers are cast forth, Discourse on faith, Jesus is questioned as to His authority, Parable of the wedding, Jesus is questioned by the Herodians, Saddu- cees and Pharisees, Vices of the scribes and Pharisees, Widow's mite. Destruction of Jerusalem and end of the world. Watchfulness enjoined. Parable of the virgins and of the talents, General judgment, Luke xix. 11-28. Matt. xxvi. 6-13. Mark xiv. 3-9. John xii. 1-11. Matt. xxi. 1-9. Mark xi. 1-10. Luke xix. 29^44. John xii. 12-19. Matt. xxi. 10-16. John xii. 20-50. Matt. xxi. 17-19. Mark xi. 11-14. Matt. xxi. 12-13. Mark xi. 15-19. Luke xix. 45-48. Matt. xxi. 20-22. Mark xi. 20-26. Matt. xxi. 23-i6. Mark xi. 27-33. Luke XX. 1-19. Matt. xxii. 1-14. Matt. xxii. 15-40. Mark xii. 13-37. Luke XX. 20-44. Matt, xxiii. 1-39. Mark xii. 38-40. Luke XX. 45-47. Mark xii. 41-44. Luke xxi. 1-4. Matt. xxiv. 1-41. Mark xiii. 1-32. Luke xxi. 5-33, Matt. xxiv. 42-51. Mark xiii. 33-37. Luke xxi. 34-36. Matt. XXV. 1-30. Matt. XXV. 31. 46. 12 SYNOPSIS Conspiracy of the Jews against Jesus, Compact of Judas to betray Christ, Paschal supper, Washing of the feet, Institution of the Eucharist, Prediction of the treason. Lesson of humility, Charge to Peter, Injunction to cherish mutual love, Prediction of Peter's fall, Continuation of discourse after supper, Prayer of Christ after supper. Agony in the garden of Gethsemani, Seizure of Christ, Jesus is led to Annas, Jesus before Caiphas, Matt. xxvi. 1-5- Mark xiv. 1-2. Luke xxii. 1-2. Matt. xxvi. 14-16. Mark xiv. 10-11. Luke xxii. 3-6. Matt. xxvi. 17-20. Mark xiv. 12-17. Luke xxii. 7-18- John xiii. 1-15. Matt. xxvi. 26-29. Mark xiv. 22-25. Luke xxii. 19-20. Matt. xxvi. 21-25. Mark xiv. 18-21. John xiii. 16-30. Luke xxii. 24-30. Luke xxii. 31-32. John xiii. 33-35. Matt. xxvi. 31-35. Mark xiv. 27-31. Luke xxii. 33. 34. John xiii. 36-38. John xiv. 1-31 ; xv. 1-27 ; xvi. 1-31. John xvii. 1-26. Matt. xxvi. 36-46. Mark xiv. 32-42. Luke xxii. 40-46- John zviiL I. Matt. xxvi. 47-56. Mark xiv. 43-52. Luke xxii. 47-53. John xviii. 2-12. John xviii. 13-24. Matt. xxvi. 55-68. Mark xiv. 43-65. Luke xxii. 54. 55- OP THE GOSPELS. IS Fall of Peter, Despair of Judas, Jesus before Pilate, Before Herod, Pilate seeks to release Jesus, Scourging of Jesus and crowning with thorns. Pilate shows Him to the people, Carrying of the cross, Crucifixion, Conversion of the thief, Christ addresses His mother and John, Burial of Christ, PiouB women visit the tomb, Visit of Peter and John, Manifestation of Christ to Mary Magdalen, Journey to Emmaus, Matt. xxvi. 69-75. Mark xiv. 66-72. Luke xxii. 56-62. John xviii. 17-18. 25-27. Matt, xxvii. 3-10. Matt, xxvii. 11-14. Mark xv. 2-5. Luke xxiii. 2-5. John xviii. 28-38. Luke xxiii. 6—12. Matt, xxvii. 15-25. Mark xv. 6-14. Luke xxiii. 17-23. John xviii. 39. 40. Matt, xxvii. 27-30. Mark xv. 16-19. John xix. 1-3. John xix. 4-16. Matt, xxvii. 31-32. Mark xv. 20. 21. Luke xxiii. 26-32. John xix. 16-18. Matt, xxvii. 33-56. Mark xv. 22-41. Luke xxiii. 33-49. John xix 18-24. Luke xxiii. 39-43. John xix. 25-27. Matt, xxvii. 57-66. Mark xv. 42-47. Luke xxiii. 50-56. John xix. 31-42. Matt, xxviii. 1-15. Mark xvi. 1-13. Luke xxiv. 1-12. John XX. 1-10. John XX. 11-18. Luke xxiv. 13-35. 14 SYNOPSIS OF THE GOSPELS. Manifestations to the apostles, Manifestation at the lake of Tiberias, Pastoral commission to Peter, Prediction of Peter's martyrdom, Manifestation on mount of Galilee, Commission to the apostles. Luke xxiv. 36-45. John XX. 19-31. John xxi. 1-14. John xxi. 15-17. John xxi. 18-25. Matt, xxviii. 16. 17. Matt, xxviii. 18-20. Mark xvi. 14-20. Luke xxiv. 46-53. I have followed the Bible de Vence in the above synopsis, with some Tinimportant variations. EXPLANATIONS. G. is put for the common Greek text. P. for the Protestant version, authorized by King James. G. P. marks the places in which they harmonize. Cath. for "A Catholic." Both denote the version ascribed to Dr. Liugard. Lit. for Literally. A BRIEF NOTICE OF MANUSCRIPTS. The Alexandrian manuscript, now preserved in the British Museum, is supposed to have been written at Alexandria in the fifth century. The Vatican manuscript is proved by Hug to belong to the middle of the fourth century. The internal value of its readings is probably superior to the former. The Ephrem manuscript, a palimpsest, so called from the works of St. Ephrem the Syrian, having been written over the original writing, which has been restored, probably belongs to the sixth century. It is in many places illegible, and has numerous chasms. The Cambridge manuscript, presented to the University by Beza, contains (he four gospels, and the Acts, with a fragment of the epistles, and belongs pro- bably to the seventh century. The Dublin maiuiscript preserved in Trinity College, Dublin, belongs to the sixth century. It exliibits the gospel of St. Matthew, but in a very imperfect state. Uncial manuscripts are those written in capital letters, as was usual before the tenth century. Cursive characters were employed since that period. ANCIENT VERSIONS. TheSyriac version, called the Peshito, or simple, was made probably in the first century. A revision of it is known as the Karkaphensian recension, this name signifying mountainous, as it was used in a monastery about Mount Sagara. The Peshito is of great value. The Philoxenian version in the Syriac language, takes its name from Philoxe- nus, or Xenayas, Bishop of Mabug, or Hierapolis in Syria, under whose direction it was executed about the year 508. Only a few fragments of it have been yet discovered. The name is given by mistake to the Harclean version made by Thomas of Harkel, or Heraclea, in Syria, Bishop of Mabug. about the year 616. Another Syriac version of the Gospels for the Sundays and festivals is called the Jerusalem, ot Palastino -Syriac version. It was probably made in the fifth century. 16 EXPLANATIONS. The Memphitic, or Coptic version of the New Testament was made from the original Greek in the third century, in the language of Lower Egypt. The Sahidic, or Thebaic, in the language of Upper Egypt, was made probably in the same centuiy. Several of its peculiar readings harmonize with the Latin. Both versions generally represent the Alexandrian recension. The Gothic version of the New Testament was made from Greek manuscripts by Ulphilas in the fourth century. The four Gospels are preserved in the ce- lebrated Codex Argenteus, in the University of Upsal. The Armenian version was made from the Greek at the commencement of the fifth century. It is thought to have been afterwards adapted to the Peshito. The .^thiopic version was made early in the fourth century. It is literal, and often agrees with the Syriac called Peshito and with the Vetus Itala. There are two Persian versions of the Gospels, one taken from the Peshito, the other from the Greek. The latter is designated Wheloc from the name of the Cambridge Professor who undertook to publish it. The Slavonic version of the New Testament was made from the Greek text as found in the Constantinopolitan recension, by Cyril of Thessalonica and his brother Methodius. It is considered of great excellence. FOUR GOSPELS, TRANSLATED FROM THE LATIN VULGATE DILIGENTLY COMPARED WITH THE GREEK TEXT; WITH NOTES. BT FHANCIS PATRICK KENRICK, BISHOP OF PHILADELPHIA. " Tha.t thou mayst know the certainty of those words in which thou hast been instructed.' ^Luka i. 4. GENERAL PREFACE. Gospel is an old Saxon word meaning good news, and corresponding literally to the Greek term : ETArrEAiON. It is used to express the whole revelation made by our Lord Jesus Christ — the good tidings of salvation through His blood, proclaimed in His Name to penitent believers. It has also been specially applied to designate the record of His life — His teaching — His sufferings — His death and resurrection. Of the many books circulated in the first and second centuries, which purported to give the history of Christ, only four were received as authentic and in- spired statements ; two of which were composed by apostles ; the others were the works of their disciples. These four gospels doubtless contain intrinsic marks of truth ; as for instance, the simplicity of the style, the circumstantial minuteness of the narrative, the absence of all appearance of passion, interest, or artifice — the purity and holiness which they inculcate : but the external evi- dence— the testimony of the Church Catholic — which has received and preserved them — is that which first com- mends them to the veneration of the faithful, and which keeps faith riveted to their inspired authority. The great Augustine did not hesitate to say : " I should not have believed the gospel, were I not moved thereto by the 20 GENERAL PREFACE. aulhorily ol" ihe Catholic Church."* St. Irenaus, who lived in the decline of the second century, relies on the testimony and faith of the Church spread throughout the world, as vouching for the four gospels, which were everywhere venerated as true and inspired histories of Christ.f Two of the evangelists, Matthew and John, having been eye-witnesses of many of the facts, and hearers of the dis- courses which they have recorded, their testirpony consi- dered in a mere human light, must have considerable weight, especially since its acceptance by those who had the means of disproving it, if it were false, corroborates it. The diligence which St. Luke professes to have used in ascertaining the facts, by recourse to the immediate wit- nesses of them, was no doubt employed also by St. Mark, whose narrative is recommended by his intimacy with St. Peter, the privileged disciple of Christ. As historic docu- ments, the gospels are in the highest degree credible, since they nre cotemporary statements, made by eye- witnesses, or by those who had the benefit of such testi- mony ; and they are connected with a great moral revolu- tion, which cannot be satisfactorily accounted for, unless by admitting the facts which they record. The substitu- tion of the pure and simple Christian worship for the Jewish sacrifices and ceremonial, and the diffusion of the sublime doctrines and self-denying morality of Christ throughout the Pagan w^orld, are undeniable events, which rest upon His teaching and miracles. The manifest harmo- ny, in the main facts, of the four evangelists, who wrote at • L. contra ep. fundament!, c. v. f L. iii. adv. hser. c. v. GENERAL PREFACE. 21 di (To rent times, and in diffci-ent countries, gives to their joint testimony, irrefragabfe authority, which is in no wise lessened by their apparent discrepancies in minor details ; since these serve to show the absence of collusion, and an independent exercise of judgment. The imperfections of the style, which, with the exception of the Gospel of Luke, marks the writers as uneducated men,, using a foreign language, and unadorned with the acquired graces of his- toric composition, commend their narratives as unvarnished statements of facts. In order to understand the precepts and doctrines which w^ere delivered by our Lord, we must bear in mind the circumstances in which He spoke, whether in private to His disciples, or in public to the multitude; and compare the various statements of the evangelists, who manifestly did not undertake to record His very words, so much as the substance of His instructions. The usages and opi- nions of the Jews should also be known, that we may give to certain phrases and expressions their just value. The practices of the primitive Christians in the apostolic age, and the doctrines then publicly held, as also such as were held in the subsequent ages as transmitted from the apostles, may be fairly referred to, to illustrate what may be obscure in the language of the evangelists, and to de- termine the doctrines and institutions of Christ : since these were proclaimed and reduced to practice by the apostles and their successors in the ministry. As no one of the gospels can bo supposed to contain a full account of the teaching and works of Christ, since each gospel contains many things not found in the others, so neither can it be 22 GENERAL PREFACE. maintained that the four collectively furnish adequate knowledge of His doctrine and works. John, the last of the evangelists, declares, that numberless miracles of Christ have been unnoticed by him ; and the writings of St. Paul, in which he developes many of the Christian doctrines, show that the teaching of our Lord is not fully set forth in the gospels. The inspiration which we acknowledge in the evange- lists, as well as in the other sacred writers, raises them far above all human historians. These holy men of God were moved and impelled by the Holy Spirit to pen these nar- ratives, and were by Him guided and enlightened, that they might not err in recording that which they had heard and seen, or which they had learned on credible testimony. Although this divine guidance did not free them from the imperfections of style, it placed them beyond the danger of mistake, either through lapse of memory, weakness of judgment, or inaccuracy of expression, so that their writ- ings claim the unreserved assent of the human mind, not only in regard to the facts and doctrines, and to all that constitutes the substance of the narrative, but to the cir- cumstances and all the details. St. Augustine well re- marks: "Were we once to admit any falsehood in that which has so high authority, not a particle of those books will remain, if it appear difficult of observance, or hard to believe."* The discrepancies which are alleged to exist in the statements of the evangelists, arise frequently from their * Ep.. viii. ad Hieronymum. GENERAL. PREFACE. 23 abridged nature, since by the omission of some circum- stance, facts which are, distinct may be easily confounded. The prominence given by one evangelist to a particular circumstance or individual, may also create an apparent discrepancy between his narrative and that of another who has given a more general statement. In proving the truth of Christianity against unbelievers, we may wave these alleged contradictions in details, and rest on the argument derived from facts in which they evidently harmonize : but in perusing the sacred volume w^e must banish from our minds all idea of the possibility of error in that which the Holy Ghost has stamped with His impress, as containing the truth and oracles of God. St. Augustine does not hesi- tate to say : " We should receive what we read in the gospel, related by the disciples of Christ, no otherwise than if we saw our Lord himself writing it with his own hand."* The interpretation of the gospels cannot be rigorously made according to the rules which guide us in the under- standing of ordinary biograjjhies and other historical works. These, nevertheless, may be usefully employed. As the collation of manuscripts and versions serves to as- certain the true reading, so the comparison of the various statements of the evangelists may enable us to arrive at the facto, and at the meaning of expressions, which other- wise might be obscure or doubtful. The study of the Hebrew and Greek languages may serve to determine the force of words and phrases: a knowledge of Jewish usages and contemporary events may illustrate some parable or • L. 1. c. XV. de consensu Evangel. 24 GENERAL PREFACE. narrative; in a word, all the helps which may be derived from philology, history, or science, may be used ; but we must always remember that the gospels were not written by hurfian impulse. They are the history of a God-man, who disclosed to His chosen disciples the secrets of His Eternal Father. They belong to the supernatural order ; and where divine mysteries are in question, human reason must bow to authority. Much latitude of opinion is left on matters of critical inquiry, as the reader will perceive from the diffident tone of my annotations generally ; but wherever a revealed mystery is in question — wherever the sense of a scriptural passage regarding a divine doctrine or institution has been solemnly declared by the Church of God, which is the pillar and the ground of truth, it becomes enlightened reason to embrace the decision. The Scripture otherwise becomes a labyrinth, from which there is no issue. The apparent contradictions — the difficulty of re- conciling its statements with known facts of history — the impossibility of determining with certainty the meaning of passages, which the most learned interpret in a contrary way, perplex and confound the inquirer, who, relying on his own judgment, enters on the investigation of the sacred oracles ; and the result is, that he acquiesces without being convinced, in the favorite doctrines of the sect in which he finds himself, or abandons himself to infidelity, through despair of attaining to truth. The unanimous interpretation of ancient Christian wri- ters, whom we call fathers of the Church, is recognised as a rule from which we may not depart ; but it is very limited in its application, since it can scarcely be verified GENERAL PREFACE. 25 unless in regard to doctrines. On matters of critical in- quiry much light may be derived from them, without superseding the exercise of our own judgment, or rejecting the aid proffered us by modern commentators, even by those who are unhappily estranged from the communion of the Church. Mystical reflections and moral applications oftentimes more subtile than logical, occur frequently in the writings of the ancients ; but the literal sense was presup- posed and admitted, and the allegorical was employed to illustrate doctrines, facts, or sacred maxims, which were already proved and established by direct testimony. Bloomfield, the learned Vicar of Bisbrook, observes that it " was first laid down and established by the father of all legitimate interpretation, the acute, eloquent, and judicious Chrysostom, that the only sure means of arriving at the ge- nuine interpretation of Scripture, is first to ascertain the literal, grammatical, and historical sense, since on that alone can be founded the moral, spiritual, doctrinal, or mystical, though the latter is not unfrequently the more im- portant, and sometimes the only true one."* Fortunately we possess the commentary of Chr3'^sostom himself, on Matthew, in the form of homilies, of which I have made free use, without giving special references, since they are understood to be on the passages in question, m locum, unless it be otherwise noted. As I present the public with a revised translation of the gospels, from the Latin Vulgate, it becomes necessary to say something regarding its authority : * A Critical Digest by Rev. S- T. Bloomfield, Vol. 1. Preface. 26 GENERAL PREFACE. This version, which comprises the Old and New Testa- ment, was declared authentic by the holy council of Trent. The chief ground on which the fathers of this venerable assembly relied, was its long use in the Church, since it must have been recommended by its intrinsic excellence, and it might be considered as adopted under the guidance of that Divine Spirit, who abides for ever in the Church, to guard revealed truth from human corruptions. The force of the term authentic, as employed by them, is equal to authoritative, and corresponds with authorized or standard version. It was intended to give the Vulgate weight and authority in all doctrinal matters, that no one might elude the proofs which it furnishes. The wisdom and justice of this decree are acknowledged by Campbell, the learned Scottish critic,* who observes, that the fathers, by ordering a most accurate edition of the Vulgate to be issued, avoid- ed the inconveniences and suspicions that a new version, made in the midst of exciting controversies, might give rise to. '* The most learned and judicious Protestants (Mill, Proleg., Bengel, Apparatus ; Lachman, Preface), justly conspire in holding it in a high degree of venera- tion."! Such is the testimony of a very recent critic. The Vulgate version of the New Testament is almost as an- cient as the text, having been made in the age of the apostles, or not long afterwards, and retouched by St. * The Four Gospels, Translated with Preliminary Dissertations, by George Campbell, D.U., Prel. Diss. x. 7. t Cyclopedia of Biblical Literature, Edited by John Kitto, D.D. F.S.A. Vulgate. W.W. GENERAL PREFACE. 27 Jerom, at the close of the fourth century ; consequently it represents a Greek manuscript of the highest antiquity. The oldest extant manuscript, which is the Vatican, is ascribed to the middle of the fourth century. An English critic of the present day says : " The Vulgate of the New Testament generally agrees with the oldest manuscripts of the Italic, and is one of the best critical helps towards restoring the true text of the Greek."* This is fully con- firmed by the researches and judgment of the most emi- nent critics in Germany and the British empire, among whom I shall specially refer to Griesbach, Schott, Campbell, and Bloomfield. At the Reformation the Greek text, as it then stood, was taken as a standard, in conformity to which the versions of the reformers w^ere generally made ; whilst the Latin Vulgate was depreciated, or de- spised, as a mere version. This, however, has proved to be a capital mistake, for the text was full of inter- polations and corruptions of various kinds, whilst the Vulgate faithfully represented the text as it stood in the fourth, or even in the first century. Since the famous manuscripts of Rome, Alexandria, Cambridge, Paris, and Dublin, were examined, and criteria were laid down for distinguishing the original text from false readings, by the labors of Mill, Bengel, and of later critics, a verdict has been obtained in favor of the Vulgate. In the vast majority of instances in which it differs from the com- mon Greek, Protestant judges, with astonishing unanimity, have declared its correctness. The reader will perceive * Ibidem. 88 GENERAL PREFACE. this by attending to the notes, in which I have marked the authorized version, as the Protestant translation made by order of King James is called, vi^ith the initial P., which is preceded by G., wherever it corresponds with Ihe common Greek reading. The reference to the critics by name, and to manuscripts and versions, may give to this work a less popular character than I could wish ; but I deemed it all- important to prove in detail by the testimony of unsuspect- ed witnesses, that the Vulgate version of the gospels is a faithful representation of the original text, whilst the Protestant translation, taken from the common Greek, abounds in inaccuracies. I cheerfully admit that most of them do not affect doctrine ; but it cannot be thought un- important to present the inspired word in its integrity, that an iota may not be changed of that which the Divine Spirit has sealed with His authority. Translations of the gospels were made into the Saxon tongue at an early period after the establishment of Chris- tianity among the Anglo-Saxons. Egbert, Bishop of Lindisfern, at the commencement of the eighth century, translated them, and Venerable Bede, very shortly after- wards, terminated his holy life, just as he had dictated the last chapter of his version of the gospel of St. John. The "origin of the English tongue is traced by Dr. Johnson no farther back than the middle of the twelfth century ; yet before the following century had closed, an English version of the Bible was composed by an author, who has not cared to transmit his name to posterity. In the year 1 582, some English divines published at Rheims, a translation of the New Testament, Avhich was afterwards republished, GENERAL PREFACE. 2d in connexion with a version of the Old Testament, made ;xt Doua}^ in 1609. "It is highly commendable," says a modern critic, " for its scrupulous accuracy and fidelity. ... In justice it must be observed, that no case of wailful perversion of Scripture has ever been brought home to the Rhemish translators."* Thi;^ version was revised by Bishop Challenor in 1749, and it has since been several times republished with many variations in England, Ire- land, and the United States. The original notes which were directed against the errors then prevailing, have for the most part disappeared, and the text has been so changed, that it is difficult to ascertain what may be con- sidered a standard edition. A few years ago, a new ver- sion of the four gospels, made directly from the Greek, with notes critical and explanatory, was published in England by a " Catholic," who is generally believed to be Dr. Lingard, the justly celebrated historian. I have freely availed myself of his labors, sometimes with special ac- knowledgment, in the present work, which differs from his in its plan and character. It does not depart so widely as his from the Rhemish version, and it contains a far greater number of notes designed to remove, as far as in my power, every difficulty that might present itself to the reader. I offer it only as a literary essay, to aid students of theology, and the faithful generally in the study of the gospels. In order not to swell this volume too much, I have at- tended principally to the obvious meaning of the sacred * Scrivener's Supplement to the authorized version. 30 GENERAL PREFACE. text, and endeavored to illustrate it, leaving to the piety of the reader to make such moral reflections as the facts or maxims may naturally suggest. I have not labored to give a controversial character to the notes ; although occa- sionally I may have referred to the doctrines connected with the passages in question. The work is designed for instruction and edification; and is offered to the public, w^ith a view to promote the devout study and correct un- derstanding of the holy gospels. The frequent perusal of this portion of the inspired writings cannot be too strongly recommended to the faith- ful. All should be familiar with the actions of our Divine Redeemer, in whose life simplicity and sublimity are so won- derfully combined, that we feel encouraged to imitate what we cannot hope to equal. His maxims should be impressed on our minds, to guide us in all the relations of life. His promises should animate us amidst the trials and afflic- tions with which we may be visited. The miracles which He performed — so plainly marked as divine works — so unquestionably proved — so numerous, should be present to us, that our faith in the mysteries which He revealed may not waver. We must often review his sufferings in all their affecting details — we must go with Him to Gethse- mani — follow him to the various tribunals before which he was arraigned — contemplate Him by the blood-stained tracks on His way to Calvary, and adore Him consummating the sacrifice for our sins. The glory of His resurrection and ascension must inspire us with confidence that through His Blood we shall rise to immortality, and find entrance into the kingdom of His Father. PREFACE GOSPEL OF ST. MATTHEW. The gospel of St. Matthew occupies the first place among, the in- spired writings of the New Testament, because it is believed to have been composed before the others. According tO' the most ancient Greek manuscripts and general tradition, it was written in the forty- first year of the christian era, about eight years after the resurrection of om- Lord. Hug, a Catholic critic of great learning and acumen, supposes it to be of a date somewhat later, from the manner in which it refers to past events, and thinks that it was not finished vmtil the siege of Jerusalem impended. Matthew, its author, who was also called Levi, was originally a tax-gatherer, but was called to the apostleship. He is generally believed to have written in the vernacular language of Judea, which was a corruption of the He- breAv, and is sometimes called Syro-Chaldaic, or Aramaic. It is cer- tain that a gospel in this language, bearing his name, was seen by St. Jerom.* Learned men, however, are not wanting, who maintain that Matthew wrote in Greek, which in his time was widely diffused throughout the East, and was spoken by many in various cities of Judea. Either because it was originally composed in this language, or because the Syriac text was corrupted by the ISTazarenes, Ebion- ites, and other of the early heretics, the Greek text was universally received as of paramoimt authority. If it be not the original text, it is a version nearly as ancient as the text itself, and probably ap- proved of and adopted by the inspired author. * In catalogo, voc. Matthseus. 32 PREFACE TO THE GOSPEL OF ST. MATTHKW. The order of facts, as stated by this evangeUst, is widely different from that in whicli they are related by the others, who are thought to have regarded more closely the time of their occurrence. Some critics have supposed that some chapters of this gospel were acci- dentally misplaced by transcribers ; but as this conjecture is not supported by any ancient manuscript, it must be abandoned. This gospel having been written for the special advantage of the christians of Palestine, it sets forth what was directly calculated to strengthen their faith. The fulfilment of the pi-ophecies in the miraculous conception of Christ, in the place of His birth, in His preaching and miracles, in His sufferings and death, is particularly pointed out : and the facts connected with His resurrection, which must have been notorious in Jerusalem, are detailed. His sublime maxims, by which the law received its development and perfection, are presented to our admiration ; and His life amongst men is traced that we may tread on His footsteps, and thus secure a share in His redemption. THE HOLY GOSPEL OF JESUS CHRIST ACCORDING TO MATTHEW. CHAPTER L TAfi ancestors of Christ according to the flesh : Joseph learns from the angel the miraculous conception. 1. Book of the generation' of Jesus Christ, son^ of Da- vid,^ son of Abraham.* 2. Abraham begat Isaac :^ and Isaac begat Jacob :^ and Jacob begat Judas, and his brethren.' 3. And Judas begat Phares and Zara of Thamar :^ and Phares begat Esron :" and Esron begat Aram. ■ 4. And Aram begat Aminadab : and Aminadab begat Naasson :^" and Naasson begat Salmon. ' The Greek term, as also the corresponding Hebrew ■vvord, ma,y here mean descent, genealogy, birth, or history. It seems to be the title of the table of descents, which follows, and is equivalent to " genealogy of Jesus Christ," or, if referred to the entire gospel, " history of Jesus Christ." I have retained the word " generation," because its meaning here is not altogether beyond question. ° Descendant. The Hebrews often use the term " son" for one who is remotely descended. ^ Luc. iii. 31. The promises made to David that his son should rule all nations, were celebrated among the people, on which account the evangelist designates Christ as his son, in whom they were fulfilled. ■* To this patriarch God promised that all the nations of the earth should be blessed in his seed. ° Gen. xxi. 3. " Gen. xxv. 25. "' Gen. xxix. 35. ^ Gen. xxxviii. 29. This birth was the fruit of incest ; yet our Lord's descent is traced through it to show us, as St. Chrysostom remarks, that the crimes of our ancestors should not cause us shame, if we do not imi- tate them, and that Christ came to take away our guilt and shame. ' 1 Par. ii. 5; Ruth iv. 18. "> Numb. vii. 12. 3 34 THE FOUR GOSPELS. 5. And Salmon begat Booz of Rahab : and Booz begat Obed of Ruth :'^ and Ohed begat Jesse : and Jesse begat David the king.^ 6. And David the king begat Solomon^ of her vv^ho was wife* of Urias.^ 7. And Solomon begat Roboam :^ and Roboam begat Abias f and Abias begat Asa.^ 8. And Asa begat Josaphat : and Josaphat begat Joram : and Joram begat Ozias.^ 9. And Ozias begat Joatham :^" and Joatham begat Achaz :" and Achaz begat Ezechias."''^ 10. And Ezechias begat Manasses :'^ ;xnd Manasses be- gat Amon :'* and Amon begat Josias.'^ 11. And Josias begat Jechonias^® and hi>s brethren, about the time of the migration to Babylon. ' Ruth iv. 21. ^ Ruth iv. 22. David ia styled " the king," because he was the head of the kingly race, and the type of Christ, who was to sit on his throne. ' 2 Kings xii. 24. St. Luke traces our Lord's descent through Nathan, another son of David by the same woman. 1 Par. ill. 5. The legal descent was probably had in view by Luke, and the natural descent was recorded by Matthew. In the absence of public records it is im- possible to determine in what manner the two lists can l)e made to har- monize ; but as no objection was thence taken in the beginning against the authority of either evangelist, or if taken it was overruled, we must be convinced that the discrepancies are only apparent. * Lit. "of her of Urias." The words inserted being necessary to express the meaning in English, I have not marked them in Italics, since they are not strictly an addition, or paraphrase. * Bethsabee became the lawful wife of David after the death of her husband. ^ 3 Kings xi. 43. ' 3 Kings xiv. 31. " 3 Kings xv. 8. * .lorani was father of Ochozias, who was father of Joas, who was father of Amasias, father of Ozias. Three descents are omitted in the list, the object of the writer being to trace the genealogy sufficiently to estal)lish the fact, without entering into all the details. " 2 Par. xxvi. 23. " 2 Par. xxvii. 9. '"^ 2 Par. xxviii. 27. " 2 Par. xxxii. 33. " 2 Par. xxxiii. 20. '° 2 Par. xxxiii. 25. " 2 Par. xxxvi. 1, 2. ST. MATTHEW. 35 12. And after the migration to Babylon/ Jechonias be- i^at Salathiel i^ and Salathiel begat Zorobabel.^ 13. And Zorobabel begat Abiud :* and Abiud begat Eliacim : and Eliachn begat Azor, 14. And Azor begat Sadoc : and Sadoc begat Achim : and Achim begat Eliud. 15. And Eliud begat Eleazar : and Eleazar begat Ma- than : and Mathan begat Jacob. 16. And Jacob^ begat Joseph, the husband of Mary,'' of whom'' was born Jksus who is called Christ.^ ' It is conjectured by Calmet that a link of this chain has been drop- ped through the mistake of copyists. In 1 Par. iii. 15, Joakira is said to be the son of • Josias, and " of Joakim was born Jechonias." The insertion of this descent completes the number, which is otherwise defi- cient. It will then read, " Josias begat Joakim and his brethren ; and Joakim begat Jechonias about the time of the migration to Babylon ; and Jechonias begat Salathiel after the migration," that is, whilst they were in captivity. Several manuscripts noticed by Griesbach and Schott have this additional descent ; but these critics believe it to be an interpolation made to supply an apparent defi(;iency. " It is questionable wliether Salathiel was the actual son of Jechonias, or only reputed such in law, in consequence of his being adopted. St. Lukfi liTaces his origm to David through Nattian. ^ Zorobabel was son of Phadaia, brother of Salathiel. 1 Par. iii. 19. Probably his father married the relict of the uncle dying without issue, and thus he was deemed, in law, the son of Salathiel. * This name does not occur among the children of Zorobabel, but it may have been given to one of them, in addition to that by whicii he was generally designated. It signifies fatherly love. ' Heli, of whom Joseph was, according to St. Luke, may be the same who is here called Jacob ; or he may have been legally the father of Joseph. " She was espoused to him, and truly his wife, although he did not exercise the rights of a husband. These espousals were necessary to shield her from censure, since the mystery could not be at once declared and proved to the public generally. Her genealogy would seem necessary to establish the descent of our Lord from David ; but it was not customary to trace female descents, and the fact of her espousals to Joseph enabled the evangelist to prove our Lord's descent through him. Although not, in reality, the father of Christ, he was legally reputed such, which was sufficient to trace descent. * " Anointed ; " in Hebrew, " Messiah." 38 THE FOITR GOKPELS, 17. So all the descents' are from Abraham to David fom-teen^ descents : and from David to the migration to Babylon fourteen descents : and from the migration to Babylon to Christ fanrteen descents.^ 18. Now the generation'* of the Christ'" was in this wise : His mother Mary being espoused to Joseph*', before they came together^ she proved to be with child^ of the Holy Ghost.9 19. And Joseph, her husband, being jnst,'^ and not will- ing to expose" her, had a mind to put her away privately.''' 20. Bat while he thought on these things, behold an an- gel of the Lord appeared to him in his sleep, saying : Jo- seph, son of David, fear not to take unto thee'^ Mary, thy ' For this translation I am indebted to " a Catholic'"' It seems pre- ferable to " generation." The meaning here is undoubted. ^ Only thirteen are enumerated ; but the descent of Abraham, thf- stem, may be included. ' Only twelve are given. The missing descent may be supplied a? Calmet suggests, and our Redeemer considered as the stem of a new race. * The conception and birth. ^The definite article is in the text- * Luke i. 27. It was usual among the Hebrews to make espousalp some time before marriage. ' Before any sexual intercourse. * Probably after her vis;t to Ehzabeth. ^ The supernatural character of the conception is, at once, positively declared. The Divine Spirit, who is God, with the Father and the Son, is its author. liy a myslerious and ineffable operation the Virgin con- ceived in the flesh Him, who is the Son of the Eternal God. " St. Chrysostom well remarks, that just is here equivalent to virtuous in every respect. " P. "To make her a public example." Campbell defends the milder version of the Vulgate, which is expressed above. " St. Chrysostom supposes that the Virgin was living under the roof of her spouse : but the text may be understood of the private dissolution of the engagement. Campbell renders it, "to divorce;" which would imply her exposure, to which Joseph was averse. The term is else- where, ch. V. 31, 32, rendered by him "to dismiss," which is here ap- propriate. If, with St. Chrysostom, we consider her as already abiding with Joseph, it must signify to treat her as a faithful spouse, to retain her in riT. MATTUKW. 37 Wife, for Lliitt wiiich is conceived in iier, is of the Holy Ghost. •21. And she will bring Ibrth a Son: and thou shalt call' His name Jesus- for He will save His people from their sins. 22. Now all this was done that what the Lord spoke by tlie prophet might be fulfilled,^ when He saith :^ his dwelling. It caaiiot mean to use marriage rights, since it is posi- tively stated thatlhese were not enjoyed up to the time of the birth of our Lord. It was wisely ordained that Joseph, alter his anxious misgiv- ings, should be informed by an angel of the miraculous conception, that his testimony might preclude all doubt or suspicion. .St. Bernard says, " I more easily believe tiie husband who watched over the continency of the inotber, and put it to the test, than I should believe the Virgin, defending herself by an appeal to her own conscience." Hum. in Missus est. ' The prerogative of a fatiier to name the child, is granted to Joseph, as iSt. Chrysostom remarks ; but he is divinely instructed what name he cihould give liim. "^ The corresponding Hebrew term signilies salvation, or Haviuur. Luc. i. 31 ; Acts iv. 12. ^ St. Matthew, writing for Jews, is careful to show the fulfihnent of prophecy. The event did not take place in order to fulfil the predic- tion ; but the prediction, which implied the divine foreknowledge of the fact, was thus accomplished. Modern interpreters, especially of the Rationalistic school, regard this phrase as merely indicating the coinci- dence of the event with the language of the ancient writer ; but this can- not be affirmed universally, without undermining the authority of pro- phecy, as alleged by the inspired writers of the Kew Testament, in support of Christianity. The proof, however, does not rest on the mere turn of phrase, but on the manifest intention of the .•sacred writer as gathered from the context. * Isai. vii. 14. The prediction here cited was uttered on occasion of the siege of Jerusalem, by the joint forces of the kings of Syria and Israel. Isaiah being sent to Achaz, king of Judah, to assure him that the besieging armies should not prevail, directed the prince to ask from God a sign to that effect ; but Achaz professed an unwillingness to tempt God, by demanding extraordinary manifestations. Then the prophet rel)uking him, said that God himself would give a sign in the birth of Emmanuel from a virgin, adding : " He will eat butter and honey, that he may know how to refuse the evil and to choose the good. For before the child know to refuse the evil, and to choose the good, the land which thou abhorresl shall be forsaken of the face of her two kings." These passages lead Calmet and others to consider the proximate deliverance of 38 THE FOUR GOSPELi?. 23. Behold a' virgin^ will be with child and will brinff forth a son, and they will call his name Emmanuel.'' which is interpreted* God with iis.^ 24. And Joseph rising from his sleep, did as the angel of the Lord commanded him, and took unto him* his wife." Jerusalem from the combined forces of the besieging kings, and their utter discomfiture as the subject of the prophecy ; and the birth of a son of Isaiah from his wife as the token of this deliverance, which was to be accomplished before the child should attain to the power of discerning between good and evil. If it be admitted that such was the direct and immediate subject of the prophecy, the language, nevertheless, is mani- festly such as points to a far more elevated object — the son of a virgin — Emmanuel. It is not unusual with the prophets to point at the same time to two events, one of which is the type of the other. It is only in Christ that the words of Isaiah are fully verified in their obvious sense. They may still have reference to the proximate deliverance of Jerusalem, inasmuch as the royal power should remain in the house of David up to the time of the birth of Emmanuel ; consequently it could not become extinct by the combined efforts of the two kings. ' The definite article is in the text, but it is considered to be here, as sometimes elsewhere, pleonastic. ^ The Hebrew term strictly means a virgin, one who is concealed in the retirement of her father's house, and is unknown to man. It is only by catechresis that it could be applied to a young female after sexual intercourse. The same may be said of the corresponding Greek and Latin terms. " This is a Hebrew term, composed of a pireposition, pronoun, and noun. " He shall be called " is a well-known Hebraism for " He shall be." ■* The interpretation, ifgivenby the sacred writer, shows that he wrote- in the Greek language. Those who believe him to have written in Hebrew must hold this to have been added by the interpreter. ^ In an imperfect sense God might be said to be with His people when He protected them, and put their enemies to flight ; but the presence among men of God incarnate from a virgin, was foreshadowed' by that manifestation of His favor. The term is literally fulfi'lled in Christ. ° Joseph took Mary under his protection, laying aside all idea of dis- carding her. ' Such she was truly by the solemn engagement by which she and Joseph mutually bound themselves. Marriage consists in the transfer made by man and woman reciprocally, of control over their bodies, and consequently subsists before its consummation. It is in the power of the parties, by mutual consent, to abstain from the use of the rights which they acquire. This agreement may precede or follow the matrimonial ST. MATTHEW. 39 25. And he knew her not till' she brought forth her first-born^ son, and he called His name Jesus. CHAPTER II. The coming of the Magi to Christ : the yrtassacre of the inno- cents by Herod : the flight to Egypt, and the return thence. 1. When therefore Jesus was born in Bethlehem of Juda,^ contract. "We must not," says St. Augustine, "suppose that Joseph was not the husband of Mary, because preserving her virginal integrity, and without intercourse with him, she brought forth Christ. By this example it is strongly intimated to such of the faithful as are in the marriage state, that marriage can subsist, and be styled such, even when continence is observed by mutual consent." L. II. de consensu Evang. c. I. ' This is a scriptural form of speech, as Campbell acknowledges, which does not necessarily imply that Joseph knew her afterwards. Thus we read, in Psalm cix., " The Lord said to my Lord, Sit Thou on my right hand until I maku Thy enemies the footstool of Thy feet." " Will He not sit afterwards ] " asks St. Ambrose. " As in pleading, a lawyer is content with urging what suffices for proving the case in hand, and cares not to press extraneous matter, so the evangelist, having undertaken to establish the mystery of the Incarnation in its integrity, did not think proper to pursue nlore fully what regarded the virginity of Mary, lest he should appear rather as the advocate of the virgin than the herald of the mystery. Since, however, he stated that Joseph was a just man, he gave us sufficiently to understand, that he would not dare violate the temple of the Holy Ghost, the womb in which the mystery was ac- complished— the mother of the Lord." In Luc. I. ii. n- 6. A like remark is made by St Chrysostom in loc. ^ This does not suppose that others were born afterwards. The law prescribed offerings to be made for first-born males forty days after their birth, when it could not be known whether other children would be born to the same parents. Scott says, " Observe, Christ was the First-Bo7'n, and so He might be called, although His mother had not any children after Him, according to Scripture language." Pract. Obser. ' Luke ii. 7. We know not what length of time elapsed after His birth before the arrival of the Magi : probably nearly forty days, since the presentation in the temple must have taken place soon afterwards. 40 THE FOUR GOSPELS. ia the days; of king Herod,' behold there came Magi^ from the east^ to Jerusalem. 2. Saying : Where is He that is born king of the Jews ? for we have seen His star* in the east, and we arc come to adore Him,^ 3. And king Herod hearing this, was troubled,^ and all Jerusalem with him." 4. And assembling together all the chief priests,^ and ' The birth of our Lord took place towards the close of the reign of Herod, surnamed the Great, an Idumean by birth, who obtained the sov- ereignty of Judea from the Romans. The vulgar Christian era dates from the year of Rome 754, and Herod died in November of 750, or certainly before the passover of 752, so that the calculation is erroneous. The birth of Christ took place four years previously, one or two years before the death of Herod. ^ In Persia the Magi professed the science of the stars, and practised superstition. I have retained the original term, as specially designating that class of men. ^ Probably from Arabia Descrta, which lay in a southeastern direction. The evangelist did not deem it necessary to specify the place, as the pub- lic fact of their arrival was sufficient for his purpose. * Meteors, that is, luminous vapors in the atmosphere, appear like stars, and are called such in scripture. This star is called His, because accord- ing to ancient tradition it was to appear at His birth. We cannot say whether this popular belief took its origin from the prophecy of Balaam : " A star shall arise out of Jacob, and a sceptre shall spring up from Israel." Numb. xxiv. 17. It may have been connected with the gene- ral persuasion then prevailing, that about that time there would arise in Judea, one who would rule over the world. Tacitus and Suetonius, al- though pagans, testify to the existence of this belief. ^ This may mean to give Him homage as to a prince, or as a Divine Being. If we take into account the secret illustration of the Holy Spirit, we need not hesitate to believe that they wei-e divinely enlightened to acknowledge and adore Him as the Saviour and Lord of men. Why should they be eager to pay their court to an infant prince of a strange country ] Would Herod — himself a king — profess the intention of going to pay civil homage to an infant prince 1 " With jealous apprehension lest the sceptre should be wrested from himself and his family. ' The people were excited at the extraordinary announcement : their feelings were, however, different from those of Herod. Besides the actual high priest, those who had exercised the function of the high priesthoud, which was no longer enjoyed for life, and the heads of sacerdotal courses were called to council. ST. MATTHEW. 41 the scribes of the people/ he inquired of them, where llie Christ should be born.- 5. And they said to him : In Bethlehem of Juda : for so it is written by the prophet : 6. "And thou Bethlehem,^ land of Jud.i, art not the least' amon^ the princes^ of Juda : for out of thee shall come forth the leader, who shall rule My people Israel." 7. Then Herod privately calling the Magi, ascertained^ from them the time when the star appeared to them. 8. And sending them to Bethlehem, he said : Go, and diligently inquire after the child, and wlien you have found Him, bring back word to me, that I also may go and adore Him. 9. Having heard the king, ihey went their way: and be- hold the star, which they had seen in the cast, went be- fore them, until it came and stood over the place where the child was.'^ 10. And seeing the star, they rejoiced with very great joy. 11. And, entering into the house, they found the child with Mary His mother, and, falling down, they adored ' Literary men of the laity, who studied the sacred writings. ' According to the prophets. ' Ephrata, its ancient name, Gen. xxxv. 16, 19, is added in the text to distinguish it from another town of the same name, in the tribe of Zabu- lon : .losue xix. 15. * Mich. V. 2 ; John vii. 4.2. The sacrcJ writers often quote the old Testament freely, giving the sense, without adhering strictly to the words. There is no negation in the prophet ; but the sense is the same, since Bethlehem was in itself of no consideration ; but when honored by the presence of our Lord, it became greater in dignity than the larger cities. * It is " thousands " in the original. The princes here spoken of were captains of a thousand men. See Exod. xviii. 25 ; 1 Par. xxiii. 4. * Cath. This term corresponds to the Greek, which is rendered by two words in the Vulgate. ' Rays of light descended towards the house. This is easily conceived in regard to an extraordinary phenomenon in the lower atmosphere, de- signed for a supernatural purpose. 42 THE FOUR GOSPELS. Him,' and opening their treasuros,^ they offered Him gifts, gold, frankincense, and myrrh. ^ 12. And having received an ansM'^er* in sleep, that they should not return to Herod, they v^^ent back another way into their ov^m country. 13. And after they vv^ere departed,^ behold an angel of the Lord appeared in sleep^ to Joseph, saying : Arise, and take the child and His mother, and flee into Egypt -J and be^ there until I tell thee, for Herod is about to seek the child to destroy Him. 14. And he arose, and took the child and His mother by night, and he retired into Egypt : and he was there until the death of Herod. 15. That what the Lord spoke by the prophet might be fulfilled : " Out of Egypt have I called My Son."^ ' St. Chrysostom believes that, under the illumination of the Holy- Ghost, they gave Him divine honors. ^ " Caskets." Campbell. ' Ps. Ixxi. 10. Gold was a tribute to royalty : frankincense, as the meet emblem of prayer, was burnt on the altars to God : myrrh was used in embalming the bodies of the dead. The fathers teach that their gifts shadowed forth His divinity and sufferings, as also His royalty. See Irenaeus 1. iii. c. x. Origen. 1. i. contra Celsum. ■* It may be rendered " and being divinely admonished." It does not appear that they prayed for divine direction, not having doubted of the sincerity of Herod. ^ It is probable that immediately after their departure the child was brought to Jerusalem to be presented in the temple. " In a dream. God manifests His will as He pleases, and gives His servants full evidence of His manifestations. This took place probably as Joseph, after the presentation, was on his way to Nazareth. It was likely that inquiries might be made concerning the infant born at Bethle- hem, which might lead to his discovery elsewhere. It was only a few days' journey to Alexandria, where the Jews were numerous, and where there was a synagogue. ^ Remain. The text is from the prophet Osee : " Israel was a child, and I loved him ; and I called my son out of Egypt," ch. xi. 1. Its direct and lite- ral meaning is obviously the deliverance of the Israelites from the Egyp- tian captivity. The Jews were taught to consider the Messiah as fore- ST. MATTHEW. 43 16. Then Herod perceiving that he was deceived' by the Magi, was exceedingly wroth ; and sending, he killed all the men-children that were in Bethlehem, and in all its borders,^ from two years and under,^ according to the time which he had ascertained from the Magi.* 17. Then was fulfilled what was spoken by the prophet Jeremiah, when he saith : 18. "A voice in Rama^ was heard, lamentation and great mom-ning : Rachel bewailing her children, and she would not be comforted, because they are not.''^ shadowed in the history of their ancestors ; and so they were prepared for the application which the sacred writers make of the prophecies. As the evangelist was inspired by the Holy Ghost in his use of the ancient testimsnies, as well as in> all other respects, we cannot doubt that this secondary and allegorical meaning was originally designed by Him. ' Lit. Sported with, disappointed. ^ This incredible act of cruelty is mentioned by Macrobius, a pagan ■WTiter of the fifth century, who relates that Augustus, on hearing that the son of Herod himself was not spared in the general slaughter of the infants, observed that he had rather be Herod's pig than his son. Saturnal, 1. ii. c. iv. There is no reason to believe that he borrowed the fact from Christian authors. Celsus, against whom Origen defended Christianity, puts the event forward as an admitted fact. Contra Celsum, 1. i. n. 58. St. Justin mentions it in his dialogae with Tryphon, the Jew. N. 78, 79. The silence of Josephus and Fhilo cannot outweigh positive testimony. ' The Greek term may be used of a child just entering on its second year. ■* He kept in view the time at which they had seen the star, but he did not limit himself to that space. In order not to fail in his object, he ex- tenrled his order much further. It cannot thence be inferred that much time had elapsed since the Magi first saw the star. St. Chrysostom thinks that it had appeared to them before the birth of our Lord, so as to leave them time for their journey. ® A city on the confines of Benjamin, not far from Bethlehem. It may also'be understood of any high place. " Jer. xxxi. 15. The prophet spoke of the captivity of the Israelites. Rachel, grandmother of Ephraim, is represeoted as mourning over her children, as they passed by her tomb into captivity. They exist no longer for her, because they are far away from the land of their fathers. The words are applied by the evangelist, under divine illustration, to the slaughtered innocents, over whom Rachel, whose tomb was in Bethle- hem, seemed to mourn. 44 THE FOUR GOSPELS. 19. But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph, in Egypt, 20. Saying: Arise, and take the child, and His mother, and go into the land <>f Israel : for they that sought the life of the child, are dead.' 21. And he arising took the child, -and his mother, and came into the land of Israel. 22. Bat hearing that Archelaus reigned in Judea, in the room of Herod his father,- he was afraid to go thither z^ and being warned in sleep, he retired into the country* -of Galilee. 23. And coming he dwelt in a city called Nazareth; that what was said by the prophets might be fullilled : yince He shall be called a Nazarite.^ ' The plural is often used for the singular iu speaking of the will of one which is put in execution by many. ^ He was ethnarch, not king, Augustus having given him only half •vif his father's kingdom, which he afterwards took from him, having ban- ished him to Gaul. ^ This prince rivalled the cruelty of his father. By his orders several thousand Jews were cut to pieces in the temple, on the Paschal festival, 'jn suspicion of seditious machinations. Joseph AnLiq. I. xvii. 11. Although Joseph was assured by the angel that the original cause of fear was removed, he did not feel himself justified in encountering this new danger. The angel, in directing his return, left him to provide for his safety as prudence might suggest. * Literally " parts." ° A prophecy in these terms is nowhere found. St. Chrysostom thinks that some book which contained it has been lost. St. Jerom remarks, that C'hrist is called by Isaiah a llower, in Hebrew Naiiir, of the root of Jesse. Several of the moderns explain it as an expression of contempt, Nazareth being a poor village. All the prophecies Vihich .mark the humiliations of Christ concur to designate him a Nazarite — that is, mean and abject. ST. RrA-iTHKvr, 45 CHAPTER III. TJic •preaching of John : CJirist is haptized. 1. And in those days' comet.li John the Baptist^ preach- ing,- in the desert of Judca^'^ 2. And saying: Repent:"* for the kingdom of heaven i< at hand.-^ 3. For^ this is he, that was spoken oi" by Isaiah the pro- phet, saying : " A voice of one cry^ing in the desert,' prepare ye the way of the Lord, make straight His paths."^ ' This does not necessarily connect the fact about to be related with what has preceded. It is a general reference to the time of the event. ° John was distinguished by this title, because he baptized all who pro- fessed to be penitent. There were various baptisms, or rites of purifi- cation, in the Mosaic law, which were practised on the occasions pre- scribed. Proselytes to the Jewish religion were also baptized, to signify their purification from the defilements of heathenism ; but baptism was administered by John to the Jews generally in token of change of life. * Places thinly inhabited, and uninclosed pasture grounds, or com- mons, were popularly styled deserts. John began his preaching in such places. * Mark i. 4 ; Luke iii. 3. I have followed, in this place, " a Catho- lic,'* in adopting the word " repent," although, as Campbell acknow- ledo^es, it does not fullv express the force of tlie original term. " Agite pcenitentiam" of the Vulgate is an elegant and precise version ; but " do penance," which literally corresponds to the Latin, is by usage deter- mined to signify the practice of penitential works, rather than the exercise of the virtue itself " Reform," suggested by Campbell, does not express the compunction of the mind, which is the precise force of the Greek term. I have retained the Rhemish translation in other places, where reference is made to external humiliation. ^ The reign of the Messiah was sometimes styled " the kingdom of heaven," as being heavenly in its origin, principles, and object; it was also called " the kingdom of God," its author and end. John proclaimed that it was very near. * The evangelist, not John, now speaks. ' John is compared to a herald, running before a king, and shouting aloud to warn all of his approach. * Messengers went before kings in the East to have the roads put in order, that tliey might travel with safety and ease. To this allusion is made. 46 THE POUR GOSPELS. 4. And the same John had his garments of camels' hair,' and a leathern girdle''^ about his loins ; and his food was locusts^ and wild honey.* 5. Then went out to him Jerusalem and all Judea, and all the country about Jordan :^ 6. And they were baptized^ by him in the Jordan, con- fessing their sins.'' 7. And seeing many of the Pharisees* and Sadducees^