Male. So better things are styled mascula thura. (Virgil; Pliny, [Natural History?] xii. 14.) --- It was unlawful to offer a female by vow, but not out of devotion, Leviticus xxii. 18, 23. (Calmet) --- King. So the Persian monarchs were called. --- Dreadful. Greek, "Epiphanes." (Haydock) CHAPTER I. Priests. Such, hoarding up riches, dishonour God and his sacraments, as if they were temporal things to be purchased, and so they scandalize the weak. It would be well for them if they were reduced to poverty, (ver. 2.) and would repent, as they will otherwise be deprived of eternal goods, having received their wages in this world, like hirelings, John x. (Worthington) Blessings, riches. The priests also blessed the people, Numbers vi. 23. (Calmet) Shoulder. I will cast away the shoulder, which in the law was appointed to be your portion, and fling it at you in my anger: and will reject both you and your festivals like dung. (Challoner) --- Hebrew now reads for shoulder, zerah, "grain," or seed. (Calmet) --- "I will menace you with the shoulder, and will spread dirt on your faces, even the dirt of your feasts," (Aquila) or "the ventricle of your festivals." (Septuagint) (Haydock) Levi. When this tribe was chosen does not appear. Some think that he alludes to the renewing of the covenant under Nehemias, which seems best, 2 Esdras ix. 1, 38. I then promised you life, &c. (Calmet) The angel, viz., the minister and messenger. (Challoner) --- Priests must administer the sacraments, and likewise instruct the people, being God's messengers. (Worthington) --- The Jews were well acquainted with the law, Jeremias xviii. 18. --- The priests had to decide most intricate cases, Deuteronomy xvii. 9., and xxxiii. 9. (Calmet) --- The sentence of the high priest was received like that of an angel. (Diodorus Sic. xl. apud Phol.) --- If such science was required under the old law, how much more is necessary in Christian priests, whose mysteries and duties are so much more important! (Calmet) --- Ignoratio scripturarum ignoratio Christi est. ["Ignorance of Scripture is ignorance of Christ."] (St. Jerome in Isaias &hic.) People. If priests comply not with these high functions, they are despicable here, and condemned to eternal torments, Jude 11. (Worthington) --- Accepted. Hebrew, "raised up faces," instead of reproving the guilty, Deuteronomy i. 10., and Leviticus xix 15. Brother, in distress, 2 Esdras v. 1. St. Jerome mentions the tradition of the Jews, which supposed that the captives at their return dismissed their wives, and married young ones, though strangers, ver. 11. But this is not probable. Such women were ordered to be dismissed, 1 Esdras ix. 1., and 2 Esdras xiii. 23. (Calmet) God, or one addicted to idol-worship, (Haydock) which was contrary to the law, Deuteronomy vii. 3. (Calmet) --- Septuagint, "the holy things of the Lord, by what he has loved and done for strange gods." (Haydock) Master. Hebrew, "the watcher, and him who answers," on guard. (Calmet) --- Septuagint, "doth such things, till he be tumbled out," &c. --- Him. Septuagint, "and out of those who offer a sacrifice to," &c. Such people shall be excluded from the society of God's servants. (Haydock) With tears; viz., by occasion of your wives, whom you have put away, and who came to weep and lament before the altar. (Challoner) --- Though divorces were tolerated, (Matthew xix. 6.) the more virtuous did not approve of them, particularly when a wife is put away who had been married in youth. See ver. 10. Perhaps this corruption had crept in, like others, (Calmet) owing to the people's commerce with strangers. (Diodorus in Photius.) CHAPTER II. Covenant. The order established at first, Genesis ii. 24., and Proverbs ii. 17. The parties promised fidelity to each other. His spirit. Eve received a soul from God, like Adam. Hebrew, "One ( Abraham, Chaldean styled one, Ezechiel xxxiii. 24.) did it not, and he had the," &c. Septuagint vary. The text is very obscure. (Calmet) See Cap. Crit. iv. p. 317.; Grabe prologue. --- A strange god did not make women. The human race is best propagated, where polygamy and divorces are rejected. (Haydock) Garment; viz., of every man that putteth away his wife without just cause; notwithstanding that God permitted it in the law, to prevent the evil of murder. (Challoner) --- Septuagint, "iniquity shall cover your thoughts." (Haydock) --- It should be "garments," Greek: endumata, though St. Jerome and the printed edition read Greek: enthumemata, (Calmet) "thoughts." The first part contains the objection, and the second God's reply. (St. Jerome) (Haydock) Judgment. Being scandalized at the prosperity of the wicked, (Haydock) they deny Providence, Psalm lxxii., and Jeremias xii. (Calmet) --- Yet the wicked are left for wise purposes, either for their amendment, or for the trial of the just. (St. Augustine, Psalm liv.) --- Those who are offended at their present success, (Haydock) think not of judgment nor of eternal goods. (St. Jerome) My angel, viz., John the Baptist, the messenger of God, and forerunner of Christ. (Challoner) --- His purity and office procure him this title. (Worthington) --- Afterwards Christ himself shall come, for the ruin and for the resurrection of many, Luke ii. 34. Hence threats and promises are intermixed. The evangelists read his face, making the Father speak, whereas the Son is introduced by the prophet, who however presently changes the person. It is all the same which person of the blessed Trinity speaks, as all act together. (Calmet) --- Testament. The Messias, the mediator of the covenant with mankind, (Worthington) with Abraham, and Moses. The latter calls him the prophet; (Deuteronomy xviii. 18.) and Zacharias, alluding to this text, explains angel in the same sense, Luke i. 76. --- Temple. The ancient Jews were convinced that the Messias would come to the temple of Zorobabel, and be its chief glory, Aggeus ii. 8. (Calmet) --- Their descendants put off the coming for some long time, though the prophet says presently, or on a sudden. (St. Jerome; Basnage vi. 26.) --- Some take this temple to be the womb of the bless Virgin [Mary]. (St. Cyril; St. Augustine, City of God xviii. 35.) (Calmet) --- The Baptist was conceived, born, and preached first; and shortly after Christ appeared. (Worthington) Coming. This may be explained of [John] the Baptist, (Luke iii. 7.) or of the second coming of Christ; though his first coming shewed the hypocrisy of the Jews. They would not acknowledge him, but sought his death, and brought on their own condemnation. (Calmet) --- Fuller's. Septuagint, "washers' herb." Borith is found in all the low places of Palestine, (St. Jerome) and probably denotes soda, (Jeremias ii. 22.; Calmet) or fullers' earth. (Haydock) --- Christ purified the religion of the Jews, or did what was requisite for that purpose. The people would not obey. Yet he established his Church in all purity. Justice. This is spoken of the Christian priesthood, which far excels that of Levi, Hebrews v., and vii., &c. (Calmet) --- Many Jewish priests embraced the gospel, Acts vi. 7. (Haydock) Years. So in the mass we beg that God would receive the sacrifice, "as he received the presents of Abel." (Menochius) Judgment. He has answered (ver. 1, 2) the complaint of the Jews, chap. ii. 17. (Haydock) --- This he does here (Menochius) more pointedly. (Haydock) --- Christ condemned the world, as his spirit did likewise, John xvi. 8. He made an example of Jerusalem, which shewed that he would not leave crimes unpunished. We may also understand this of his last coming. (Calmet) --- God threatens to punish even secret sins, which are know to him alone. (Worthington) Change. Hebrew also, (Haydock) "hate or recommence." I do not strike the fallen. Did I spare Sennacherib? &c. Have I not protected the posterity of Jacob? How then can you say that I am indifferent about human affairs? (Calmet) --- Consumed. Septuagint, "you depart not from the sins of your fathers. You have rejected my," &c. Afflict. Literally, "pierce." Septuagint, "supplant," (Haydock) or kick at, 1 Kings ii. 29. But the term applied to Heli is different. Here it signifies to nail or irritate. (Calmet) --- Tithes: the payment is most strictly commanded. (Worthington) Want. Hebrew, "malediction." St. Jerome specifies the kind. (Calmet) --- Septuagint, "and you obstinately turn away your eyes, and supplant me," &c. (Haydock) Heaven; copious showers. --- Blessing; fertility. Devour; locusts and other vermin. (Menochius) --- Malachias came later than Aggeus, and probably speaks of a different famine, to which the Jews were exposed for neglecting to pay tithes. (Calmet) --- How many now work on holydays, as if all depended on their labour and not on God's blessing! (Haydock) Vain. Murmuring against God is blasphemous and unsufferable. When the Jews were punished by famine, for neglecting to pay tithes, they laid the blame on God, as if he took more care of other nations which had abundance. (Worthington) --- Sorrowful: "humbled." Chaldean, "in mourning." (Junius) --- But is seems to denote downcast countenances, which our Saviour orders his disciples not to affect, Matthew vi. 16. (Calmet) Proud. Septuagint, "strange." (Haydock) --- Z has been take for u. --- Built up: have a numerous family, (Calmet) and abundance. --- Tempted. Septuagint, "resisted." Then. Grabe changes Greek: tauta, these things, into Greek: tote, then. The Septuagint make the pious express the former sentiments. (Haydock) --- David, Jeremias, &c., had experienced such anxiety, Psalm lxxii. 2. (Calmet) --- According to the Hebrew, &c., the just hearing such blasphemies, doubt not but God will mark them in the book (Haydock) of his justice, and punish them. CHAPTER III. Possession; the property of a slave. (Calmet) --- Such look upon the smallest things with eagerness. Hebrew segula, (Haydock) means some precious thing. (Calmet) --- Spare. Septuagint, "chose," &c. (Haydock) Furnace. At the day of judgment, the difference between the just and the wicked will plainly appear. (Worthington) --- This sense is most generally given, as well as to those words where our Saviour speaks of the signs of the destruction of Jerusalem and of the end of the world together, Matthew xxiv. 3., and Luke xxi. 5. Yet the prophet may also allude to the punishment of the Jews by the Romans, when all were assembled at the Passover, (Calmet) a scourge which the Christians escaped by retiring to Pella. (Eusebius, History of the Church iii. 5.) --- Proud. Septuagint, "strangers." (Calmet) --- Branch. No hope shall remain. (Menochius) Wings. The sun is represented with wings, to imply celerity. The appearance of the Lord will be most acceptable to the virtuous. (Calmet) --- Look up, for your redemption is at hand, Luke xxi. 28. --- Herd. Protestants, "stall." Hebrew marbek, (Haydock) "fattened;" though some explain it of oxen treading out corn: they would not however leap, nor fatten so much. (Calmet) Ashes, burnt in Jerusalem. (Haydock) --- Christians rejoiced in the execution of divine justice. The Jews were not allowed to approach the new city, Elia. (St. Jerome) Law. This must be your guide and comfort. No more prophets shall appear before [John] the Baptist. (Calmet) Elias. Septuagint add, "the Thesbite;" and St. Jerome (in Matthew xvii.) says, that Elias shall indeed come and restore all things. --- Dreadful. Christ's first coming was in all meekness; but he will judge in terror. Hence the prophet's meaning is not that St. John [the Baptist], but that Elias shall come before the great day of the Lord. (Worthington) --- Yet we may understand it of Christ coming into the world to preach, and again to judge. His first coming proved terrible to the perfidious Jews, whose ruin presently ensued. The destruction of Jerusalem was a figure of that which the world shall experience. (Calmet) --- This shall be preceded by the preaching of Elias. (N. Alex. Diss.vi.) --- This interpretation seems very striking and natural, though the prophet may have had the first coming of Christ and the ruin of the city chiefly in view. Our Saviour testifies that the Elias whom the Jews expected was already come, Matthew xi. 14., and xvii. 11., and Luke ix. 8. (Calmet) Heart, &c. By bringing over the Jews to the faith of Christ, he shall reconcile them to their fathers, viz., the patriarchs and prophets, whose hearts for many ages have been turned away from them, because of their refusing to believe in Christ. (Calmet) --- The antipathy of Jews and Gentiles shall cease. Both shall enter the Church of Christ, Isaias xi. 13. John the Baptist strove to ameliorate the manners of the people, and to bring all to Christ, who reconciles all seeming contradictions in the Scriptures. He came to put an end to all dissensions. (Calmet) --- Yet the wicked will still have war, Matthew x. 35. (Haydock) --- Christ will convert those Jews at last, (Romans xi. 26.; Calmet) who have not yet opened their eyes. Their fathers, the apostles and first converts, have long ago shewn them the example. (Haydock) --- Anathema. In the Hebrew, cherem, that is, utter destruction. (Challoner) --- Septuagint, "entirely," (Calmet) or "suddenly;" Greek: arden. (St. Jerome) (Deuteronomy vii. 26.) --- This passage intimates that the ruin of Jerusalem is threatened. If people should be converted, would that stop the general conflagration? (Calmet) --- Some of our crafty adversaries have inferred from the above explanation of anathema, that the Church means heretics to be destroyed: but her kingdom is not of this world: she speaks only of the soul, and exercises a spiritual power. (Haydock)