Psalm 2 Douay-Rheims Challoner Haydock

Psalm text copied from Sacredbible.org. Haydock transcribed by my hands. If there are mistakes please post a reply.

Psalm II (2)
QUARE FREMUERUNT.
The vain efforts of persecutors against Christ and his Church.

1 Why have the Gentiles raged, and the people devised vain things?
2
The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3
Let us break their bonds asunder: and let us cast away their yoke from us.
4
He that dwelleth in heaven shall laugh at them: and the Lord shall deride them.
5
Then shall he speak to them in his anger, and trouble them in his rage.
6
But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7
The Lord hath said to me: Thou art my son, this day have I begotten thee.
8
Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession.
9
Thou shalt rule them with a rod of iron, and shalt break them in pieces like a potter’s vessel.
10
And now, O ye kings, understand: receive instruction, you that judge the earth.
11
Serve ye the Lord with fear: and rejoice unto him with trembling.
12
Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13
When his wrath shall be kindled in a short time, blessed are all they that trust in him.

Haydock Commentary Psalm 2

  • Psalm II Quare. This psalm has no title, and therefore, S. Jerome, after the Jews, considered it as a part of the former. In Acts xiii. 33. some copies have, in the first, others in the second psalm; and Origen testifies that he saw a copy where this and the former psalm were joined together; and he says, the psalms were not distinguished by numbers or letters, as they have been since. We find in some Greek and Latin MSS. “a psalm of David.” It is certain that he composed it, speaking of the Messias, (Acts iv. 25. Heb. i. 5.) though some passages may be applied to himself. The Rabbins would restrain it to him entirely; and some Christians have been so much off their guard, as to allow (C.) that it refers to David in the literal sense, and to Christ only in the spiritual; (Lyran. Grot.) which would destroy the force of the prophecy. David takes occasion, (C.) from the opposition which was made by Saul, (H.) the Philistines, &c. (2 K. v. 7. Joseph. vii. 4.) to his own exaltation, to foretell the similar rage with which many would resist the Messias. C.—The Philistines, however, had no kings to oppose David, as Kimchi confesses; and we had better refer to the whole psalm to Christ. Berthier.
  • Ver. 1. Raged. Heb. “come together with tumult,” (Sym.) “loud cries,” like a furious army, composed of several nations. H.—Why have the Philistines, &c. assembled to obstruct my reign? Or (C.) “why will the Gentiles be troubled and the tribes meditate vain things?” S. Jer. Pilate, Herod, and the chiefs of the Jews, met to destroy the Messias; though, on other occasions, they were at variance. H.—Their attempts were fruitless. Their false witnesses could not agree. C.—The priest had, in vain, meditated on the law, since they hat not discovered Him who was the end of it. S. Athan. &c.—People of Israel. Acts iv. 27. M.
  • Ver. 2. Kings. Herod and Pilate, (W.) who acted for the Roman emperor.—Princes, of the priests, (H.) Annas and Caiaphas. But all the rage of Gentiles and Jews against Christ was fruitless, (W.) and wicked, (H.) as the attempt of the surrounding nations to dethrone David was, in contradiction to the divine appointment. He is sometimes styled the Christ, or “anointed of the Lord.” Ps. xix. 7. But the Chal. Has, “to revolt from the Lord, and fight with his Messias.” So that the ancient Jews agreed with us, (C.) and it would be “rash to abandon the interpretation given by S. Peter.” S. Jerome.
  • Ver. 3. Us. Let us no longer be subject to the old law, which is abrogated, (S. Aug.) or the enemies of David, and of Christ, encourage one another (C.) to subvert their authority, before it be too well established. Protestants still seem to be actuated with the same phrensy; fearing nothing more than the restoration of the Catholic religion; and incessantly pouring in petitions to Parliament to withhold the common rights of subjects from people of that persuasion. H.—“I fear there are more political than religious objectors to emancipation.” Nightingale.
  • Ver. 4. Them, who continue rebellious. Prov. i. He speaks thus to shew that we deserve derision. H.—Quod nos derisu digna faciamus. S. Jer.—Yet he will convert many, (W.) even of those who, like S. Paul, were bent on persecuting the faithful. If they still resist, (H.) he will shew the futility of their plans, and triumph over all, as David did over his oppoinents, and Christ over those who wished to have obstructed his resurrection, and the propagation of his gospel. Thus Jesus has proved his divinity, and confirmed our hopes that he will still protect his Church; as he did when it seemed to be in the greatest danger. C.—God can fear no opposition to his decrees. M.—He is in Heaven, to whom we ought to address our prayers. The Lord seems to be here applicable to Christ. Chal. “the word of God.” He has the title of the Creator, Adonai, as the Jews have marked it with a Kamets 134 times, when it is to be taken in that sense. Berthier.
  • Ver. 5. Rage. These, and similar expressions, when applied to the immutable Deity, only denote that men have deserved the worst of punishments. H.—God had discomfited the enemies of David (2 K. v. 20. 24.) by his thunder. But he still more confounded the devil, when Christ descended to take away his spoils; and he chastised the Jews by the ruin of their city, (C.) as he has or will do all persecutors of his Church. H.—He will severely reprehend, and justly punish the obstinate. W.
  • Ver. 6. I am. Heb. “I have anointed… over Sion, my,” &c. S. Jerome and others have read in the first person, what the Septuagint translate in the third. The sense is much the same. C.—But the Vulgate seems to be better connected, and the same letters may have this sense, if we neglect the points, which were unknown to the Sept. and of modern invention. These interpreters may also have read a v for i, as these letters are very similar. Berthier.—“But I am anointed king by him over Sion, his holy mountain.” Houbig.—Theodoret, observing that Christ is king not only over Sion, but also over all, alters the punctuation: On Sion … preaching, &c. which is very plausible, since Isaias (ix. 3.) says, the law shall come forth from Sion, (Berthier) and C. xxxvii. 32. and salvation from Mount Sion. Hence Christ preached frequently in the temple. It is certain David was not anointed here, but at Hebron; and the temple was not built till the reign of Solomon. See Ps. cix. 2.
  • Ver. 7. Thee. Chal. Weakens this text. H.—“I love thee as my son, and look upon thee with the same affection, as if I had this day created thee; ”which might be applied to David, now settled more firmly on the throne by his late victory. But it literally refers to Christ, either born in time, (v. 1. S. Aug. C.) or baptized; (S. Just. ) or rather rising again, (Acts xiii. 33.) and born from all eternity. Heb. i. 5. This shews him superior to the angels. The prophet had both these events in view. Eternity is always the same. Berthier. Bossuet D.—He to whom God may speak thus today, at times must be God also. Robertson. Lexic. Jo. v. 25.—To this Socinians can make no reply, without giving up the Epistle to the Hebrews or allowing that the apostle’s arguments were inconclusive. Bert.—The same text may thus have many literal sense. D.—The eternal birth seems here to be the chief, as from that source the nativity, baptism, priesthood, (Heb. xv. 5.) and miraculous resurrection of Christ, necessarily spring. H.
  • Ver. 8. Ask. The Messias must be invested with human nature, and merit all graces for man. When did David ask for such an extensive dominion? Berthier.—But Christ’s kingdom extends over the world. His Church cannot fail, as S. Aug. proved hence against the Donatists, and his arguments confute Portestants as well. W.—Our doctors used to refer this psalm to the Messias, said R. Solomon; but it is better to apply it to David, on account of “Christians.” D.
  • Ver. 9. Rule, as a shepherd, (some Greek) as it is cited Apoc. ii. 26. But he is speaking of vengeance taken on the rebellious; and we might translate, “Thou shalt break,” &c. C.—Yet this is not necessary, as a shepherd sometimes beats with severity, to prevent his sheep from straying. H.—The Church guides also use coercion, but for the good of the flock. C.—God brought the murderers of his Son to an evil end, and destroyed their city. H.—He broke the Gentiles, to make them a more noble vessel. Jer. xviii. 4. S. Hilary.—He will execute judgment at the last day. Apoc. xix. ll. C.—When the clay is still soft the vessel may be easily repaired; so the sinner may be reclaimed, when he has only just fallen. S. Jer.—Even the most obdurate, are as clay in God’s hands. W.
  • Ver. 10. And. Here the prohet may address kings, unless the Father or the Messias continue to speak. It is eviden these words are not to be understood of David’s dominion alone. Fear and joy keep the Christian in proper order. Phil. ii. 12. and iii. l. Bert.—“The love of God pushes us forward, and the fear of God makes us take care where we walk.” S. Theresa.—The one guards us against despair, the other against presumption. Kings are here instructed to support the Church, for which some have been styled, “Most Christian,” “Catholic,” or “Defenders of the Faith.” The Donatists falsely asserted, that they were ever found enemies to religion, because Constantine, &c. attempted to repress their errors. But Julian favoured them, to increase dissensions. See. S. Aug. c. Pet. et. c. Gaud. ii. 26. W.
  • Ver. 11. Trembling, with reverential awe and humility, (1 Cor. ii. 3. Amama.) as none is sure of salvation. Bell.—More are lost by presumption than by trembling. Amama.
  • Ver. 12. Discipline. Challoner “doctrine.” S. Jer. “adore purely.” Prot. “kiss the Son, lest he be angry,” &c. H.—Houbig. “adore the son, lest he be angry, and you perish. Fore he comes forward, and shortly his wrath will be enkindled.” This version seems to be judicious: that of the Vulgate is less energetic, but comes to the same end, as those who adore the Messias, must follow his doctrine. Berthier.—Lord and just is not in Heb. H.—The way or projects of sinners will perish; (Ps. i. 6.) they will be hurried before the tribunal, as soon as they are dead; (S. Hil.) and when they least expect it. 1 Thes. v. 2. C.—Some fall from salvation, and God will bring them to judgment at the end of this short life. W.—Heb. “Kiss purely.” Kissing is often used in Scripture to express submission, love, and adoration. S. Jer. c. Ruf. i. Gen. xli. 40. C.—We testify our respect for God, by kissing the Bible, &c. H.—But it cannot be shewn that bar means “a son,” in Hebrew. C.—Amama blames the Vulgate for withdrawing a text in favour of Christ’s divinity. We must, however, submit to the law and faith of Christ with confidence and love, if we desire to escape his indignation and enter heave. Acts iv. 12. Mr. Nightingale (Portrait of Cath. 1812. p. 117 and 332) may represent this doctrine as uncharitable and groundless, though he allows it has been maintained by most (p. 473) who have professed to be the true disciples of Christ, whether Catholics or Protestants. The principle is good, though some apply it wrong. If he and Lord Milton, (speech. 1812. to whom we must express our manifest obligations) had contented themselves with saying that they believed our doctrine was “unscriptural,” &c. (p. 18) we should not have much wondered; as they could not consistently have said less, and remained out of the Catholic Church. But for any man who has read the Bible, to persuade himself that it is not necessary to profess the one only true religion, wherever it may be, after Christ has so plainly declared, He that believeth not is already judged, and shall be condemned; (Jo. iii. 18. Mark xvi. 16.) and after the apostle has delivered over to satan those who only asserted that the resurrection was past, (2 Tim. ii. 17.) this fills us with astonishment. Not a single text can be produced in favour of the contrary system leading to the indifference about religion; which, if true, would shew the preaching of the prophets and apostles as nugatory, and their blood shed in vain. All the “Scriptures” proclaim the necessity of faith and good works. We may observe, that the doctrine of the blessed Trinity seems to be no less objectionable to Mr. N. than the rest of our faith, p. 117, &c. Yet (H.) we must not refuse him the praise of liberality. Catholic Review, &c. Jan. 1813. H.
  • Ver. 13. Trust for salvation through Christ, (D.) acting as he has directed, so that their hope may be well founded. M.—This psalm is quoted six times in the New Testament, which shews the concord of Scriptures, and that the prophets saw the promises at a distance, following the law of love, which is as ancient as the world. Berthier.
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Psalm I or Psalm 1 Douay-Challoner Haydock

Psalms from sacredbible.org and commentary transcribed by my hands. If there are mistakes please post a reply pointing them out.

 

Psalm 1 DR Challoner with Haydock Commentary
Beatus Vir.
The happiness of the just: and the evil state of the wicked.

1 Blessed is the man who
hath not walked in the counsel of the ungodly,
nor stood in the way of sinners,
nor sat in the chair of pestilence:
2 But his will is in the law of the Lord,
and on his law he shall meditate day and night.
3 And he shall be like a tree which is planted near the running waters,
which shall bring forth its fruit, in due season.
And his leaf shall not fall off:
and all whatsoever he shall do shall prosper.
4 Not so the wicked, not so: but like the dust,
which the wind driveth from the face of the earth.
5 Therefore the wicked shall not rise again in judgment:
nor sinners in the council of the just.
6 For the Lord knoweth the way of the just:
and the way of the wicked shall perish.

 

Haydock Commentary Psalm 1

  • Psalm I. Beatus, &c. Theodoret observes, that this psalm has “no title in Heb.;” and some have attributed it to Esdras, when he collected the psalms into one book. But the Compl. Sept. reads, “A psalm for David;” “without a title among the Hebrews.” The Fathers attribute it to David, and suppose that he speaks particularly of Joseph of Arimathea, or of Jesus Christ; though the Jews refer this high encomium to Josias. Jeremias (xvii. 7.) has imitated this psalm, which may be considered as a preface to all the rest, and an abridgment of the whole duty of man. C.—Blessed. Heb. also, Manifold are (H.) “the blessings” (Pagnin) both for time (H.) and eternity. W.—Ungodly, who mind no religion, or a false one. H.—Heb. “inconstant.”—Sinners, who are still more obstinate. C.—Pestilence. Heb. “scoffers,” who are the most dangerous sort of people, boldly deriding all religion, and maintaining atheism. There is a beautiful gradation here observed, showing the fatal consequences of evil company. If the virtuous associate with one even of the least contagious, the infection presently catches him, and he is soon introduced among the more dissolute, where he stops with little remorse, till at last he even glories in his shame, and becomes a champion of impiety. 1 Cor. xv. 33. H.—These three sorts of wicked people may designate pagans, Jews, and heretics. S. Clem. Stron. ii. S. Jerome. C.—He is on the road to heaven, who has not consented to evil suggestions, nor continued in sin, so as to die impenitent. W.
    Virtus est vitium fugere, et sapientia prima. Hor. i. ep. 1.
    –The suggestion, delight, and consent to sin, are here rejected, as well as every offence against God, ourselves, or our neighbors. Hopper.
  • Ver. 2. Will. He is wholly occupied and delighted in keeping God’s commandments. W.—This distinguishes the saint from him who only refrains from sin through fear. C.—Qui timet invitus observat. S. Amb.—Yet even servile fear is of some service, as it restrains exterior misconduct, and may, in time, give place to filial reverence. H.—Meditate, and put in practice. M.—Night. The Jews studied the books of the law so earnestly from their childhood, that they could recite them as easily as they could tell their own names; (Josep. c. Ap. 2. Deut. vi. 6.) and is it not a shame that many Christians should be so negligent, that they have never so much as read the gospels! (C.) though they be eager enough after idle books. The sacred writings are the records of our inheritance. They shew us our true destination, and deserve to be most seriously considered from the beginning to the end. H.
  • Ver. 3. Tree. Probably the palm-tree, the emblem of a long life. Job. xxviii. 18. The tree of life is watered by the river of living waters, proceeding from the throne of God, who is the source of all grace. Apoc. xxii. l. Li. xxi. 33. Jo. iv. 14. C.—Those who make good use of favours received, are continually supplied with fresh graces. W.—And. In the office-book a new verse begins here, though not in Heb. which the Vulg. Follows. They were not marked by the sacred penman.—Prosper, and be rewarded hereafter, though the just man even among the Jews might be here afflicted. Prosperity was only promised to the nation, as long as it continued faithful. Individuals were in the same condition as Christians. They were to trust in the promises of futurity, though some have very erroneously asserted, that there is no mention of eternal felicity in these holy canticles; (Berthier) Ferrand says, hardly in the Old Testament. C.—All this verse might perhaps be better understood of the tree. “And its leaf.. and whatever it shall produce,” faciet (fructum). H.—Some trees are always covered with leaves, like the palm tree, &c. M.
  • Ver. 4. Not so. Heb “but are like the chaff which the wind driveth away.” H.—They are inconstant (S. Jer.) in the good resolutions which they sometimes form. H. Job. xxi. 18.—The good corn remains, but they are tossed about by every wind, and their memory perishes, with all their children and effects. C.—They yield to the slightest temptation. W.
  • Ver. 5. Again. So as to gain their cause, (Amama) or to make opposition; as the Heb. yakumu, “stand up,” with defiance, intimates. H.—They are already judged, (Jo. iii. 18.) and can make no defence; they being separated from the just, like goats. Kimchi (though he is defended by Amama. H.) and some other Jews, falsely asserts that the souls of the wicked will be annihilated, and that only the just Israelites will rise again. Buxtorf. Syn. 1.—But this is very different from the belief of the ancient Jews, who clearly assert the truth respecting future rewards and punishments. 2 Mac. vii. 9. 14. 23. and 36. Wisdom v. 1. Josephus. Or 4 Mac. x. See Job, &c.—The Fathers have adduced many such proofs from the other parts of Scripture, which they had read with as much attention as modern critics. C.—Council, (M.) or rather “counsel,” as the same word, (Greek text), is used by the Sept. as v. 1. (C.) though the Heb. hadath, here be different, and mean a council, or assembly. M.—Sept. and Vul. May be understood in the same sense. H.—Sinners shall be destitute of all hope at the resurrection, and shall be driven from the society of the blessed. W.—They were not even be able to complain since they had been so often admonished of their impending fate, (Bert.) and would not judge themselves in time. S. Aug. 1 Cor. xi. Acts. xxiv. 15. Prot. “They shall not stand,” &c. H.
  • Ver. 6. Knoweth, with approbation. There is only one road which leads to heaven: but these men, having sown in the flesh, must reap corruption. Gal. vi. 8. Berthier.—God will reward or punish (W.) all according to their deserts. H.—To some he will thunder out, I never knew you; while others shall hear, Come, &c. Mat. xxv. 34. &c. C.—In this world, things seem to be in a sort of a final retribution. Temporal advantages have been dealt out to the wicked for the small and transitory acts of virtue, which scarcely any one can have failed to exercise; as on the other hand, the afflictions of this world have served to purify the elect from venial faults. H.

Daily Bible Readings and Commentary Thursday 22nd Week Ordinary Time

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Sept 06 2007 Thursday 22nd Week Ordinary Time.

About the sources used.

The readings on this site are not official for the mass of the Roman Catholic Church, but are from sources free from copyright. They are here to present the current readings alongside traditional Catholic commentary as published in the Haydock Bible.

Official Readings for the Liturgy at – dead link removed – Go here for NAB translation

Colossians 1:9-14 Haydock NT

9 Therefore we also, from the day that we heard it, cease not to pray for you, and to beg that you may be filled with the knowledge of his will, in all wisdom, and spiritual understanding: 10 That you may walk worthy of God, in all things pleasing: being fruitful in every good work, and increasing in the knowledge of God: 11 Strengthened with all might, according to the power of his glory, in all patience and long-suffering with joy. 12 Giving thanks to God, the Father, who hath made us worthy to be partakers of the lot of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love, 14 In whom we have redemption through his blood, the remission of sins:

Haydock Commentary Colossians 1:9-14

  • Ver. 9. In all wisdom. He begins by an admonition against false teachers, who it is likely, says S. Chrys. with their philosophical notions mixed errors and fables. Wi.
  • Ver. 10. Worthy of God: (greek text) So S. Ambrose and the Greek doctors; or thus, worthily, pleasing God, and this not by faith only, but fruitful in every good work. Ibid.—God, in all things pleasing him. This is the construction of the Latin by the Greek. Wi.
  • Ver. 14. It is through the blood of Christ, and not by the law of Moses, that we are freed from the power of death. It the law could have saved us, the coming of Christ would have been useless. See then, he says, if it be proper to engage under a law which is so inefficacious. Calmet.—From this verse and from V. 12, et alibi passim, we are taught that we are not only by imputation made partakers of Christ’s benefits, but are by his grace made worthy thereof, and deserve our salvation condignly, ex condigno. B.

Luke 5:1-11 Haydock NT

1 And it came to pass, that when the multitudes pressed upon him to hear the word of God, he stood by the lake of Genesareth, 2 and he saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. 3 And going up into one of the ships that was Simon’s, he desired him to thrust out a little from the land. And sitting down, he taught the multitudes out of the ship.

4 Now when he had ceased to speak, he said to Simon: “Launch out into the deep, and let down your nets for a draught.” 5 And Simon answering, said to him: “Master, we have laboured all the night, and have taken nothing: but at thy word I will let down the net.” 6 And when they had done this, they enclosed a very great multitude of fishes, and their net was breaking. 7 And they beckoned to their partners that were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they were almost sinking. 8 Which when Simon Peter saw, he fell down at Jesus’s knees, saying: “Depart from me, for I am a sinful man, O Lord.” 9 For he was wholly astonished, and all that were with him, at the draught of the fishes which they had taken: 10 and so were also James and John, the sons of Zebedee, who were Simon’s partners. And Jesus saith to Simon: “Fear not; from henceforth thou shalt be taking men.” 11 And when they had brought their ships to land, leaving all things, they followed him.

Haydock Commentary Luke 5:1-11

  • Ver. 1. What S. Luke here gives till v. 10, is mentioned purposely to shew on what occasion, and by what miracle, Peter, Andrew, James, and John, were called. Maldon.
  • Ver. 2. Washing their nets. See S. Matt. iv. 18. and S. Mark i. 16, where it is said, that Christ saw them when they were casting their nets; i.e. some of them were casting, others washing, or mending, their nets. Wi
  • Ver. 3. Why is it mentioned that there were two ships; that one of tehm was Simon Peter’s, that Christ went into that one, and sat down in it, and sitting he taught out of that ship? No doubt, answer many of the ancient commentators, to shew that the Church was figured by the bark of Peter, and that in it is the chair of Christ, a permanent authority, prefigured by Christ’s sitting down, and the true word of God.
  • Ver. 4. Greek words, unknown to myself, but explanation in here regardless.. Put back from whence you have just now returned. Where you failed without Christ, with Christ you will prove successful. Now is the proper time, when you act in my presence, and according to my orders; before it was not, when you followed your own, and not my will. Maldon.—S. Austin interprets the text, Launch out into the deep, as spoken of distant nations, to whom the gospel was afterwards delivered: tolle signum in gentes, ad eas, quce prope, et ad eas quce longe. Isai. v. 26. and xi. 12.
  • Ver. 5. Though these words of S. Peter seem to express his little hopes of success, as he had been toiling the whole night, the most favourable time for fishing, yet they were intended by S. Peter to shew his great confidence, that notwithstanding his bad success, he was willing to obey; he relied on his words, and let go his net in the same place where before he had been disappointed; and the event proved that the obedience and confidence of Peter were not in vain. Maldon. &c.
  • Ver. 6. When Christ commanded Peter to let go the net, ads great a quantity of fishes were taken as this Lord of the land and sea wished. For the voice fo the Lord is the voice of power, at the command of which, in the beginning of the world, light and every created thing sprang into existence. This it was that so much astonished Peter. S. Greg. Naz. c. xxxi.—The net is broken, but the fishes are not lost, because the Lord preserves his servants among the scandals (schisms and heresies) of his enemies. Ven. Bede.
  • Ver. 7. The other ship was probably at such a distance from them, that they could not be heard, had they called out to them; and this also is another proof of the greatness of the miracle, that though the other ship was fishing in the same place, though a little removed, they could catch nothing. Maldonatus.—This also shews that Peter was to call in other co-labourers, and that all were to come into Peter’s ship. S. Ambrose in Luc.
  • Ver. 8. Such was t5he excess of S. Peter’s humility, that he judged himself unworthy of the presence of Christ, and by this rendered himself more worthy. So the centurion, for a similar act of self-debasement, merited to hear from Truth itself, that he was preferred to all Israel. Euthymius is however of opinion, that S. Peter desired Christ to leave him through fear, lest some evil should befall him, because he was not worthy of his presence. In the same manner as the widow of Sarepta thought her son had died, because she was not worthy of the presence of Elias. 3 Kings xvii. 18. Maldonatus.
  • Ver. 10. Jesus Christ, answers the though of S. Peter, that instead of any loss or evil coming to him, he should, on the contrary, receive a great reward, by being appointed a fisher of men; and, as he had taken so many fishes by the divine assistance, so he should take in his net innumerable souls, not so much by his own industry, as by the divine grace and assistance. Maldonatus.
  • Ver. 11. We may suppose that these four apostles, like Andew, followed Jesus Christ at the first call, but without attaching themselves to him; and that now they attached themselves to him, never to leave him more.