The praises of the holy fathers, in particular of Enoch, Noe, Abraham, Isaac, and Jacob.
Praises of holie fathers in general: 16. and in particular of Enoch, 17. Noe, 20. Ahraham, 24. Isaac, and Iacob.
1Let us now praise men of renown and our fathers in their generation.Diamo lode agli uomini gloriosi, ai maggiori nostri, da' quali siamo stati noi generati.LET vs praise glorious men, and our fathers in their generation.Laudemus viros gloriosos, / et parentes nostros in generatione sua. 2The Lord hath wrought great glory through his magnificence from the beginning.Molta gloria si proccurò per essi il Signore colla sua magnificenza, che è eterna.Much glorie hath our Lord made by his magnificence from the beginning of the world.Multam gloriam fecit Dominus: / magnificentia sua a sæculo. 3Such as have borne rule in their dominions, men of great power, and endued with their wisdom, shewing forth in the prophets the dignity of prophets,Eglino furon signori ne' loro regni, furon uomini grandi per valore, e forniti di prudenza. Essi come profeti fecer conoscere la profetica dignità.Ruling in their dominions, men great for force, and endued with their wisdom, declaring in the prophetes the dignitie of prophetes,Dominantes in potestatibus suis, / homines magni virtute et prudentia sua præditi, / nuntiantes in prophetis dignitatem prophetarum: 4And ruling over the present people, and by the strength of wisdom instructing the people in most holy words.Essi imperarono colla virtù della prudenza al popolo de' loro tempi ingiungendo precetti santissimi a' sudditi.and ruling in the people that was present, and by the vertue of wisdom most holie wordes to the peoples.et imperantes in præsenti populo, / et virtute prudentiæ populis sanctissima verba: 5Such as by their skill sought out musical tunes, and published canticles of the scriptures.Col loro sapere investigarono i musicali concerti, e dettarono i cantici delle Scritture.In their kil seeking out musical melodies, & vttering songnes of scriptures.in peritia sua requirentes modos musicos, / et narrantes carmina Scripturarum: 6Rich men in virtue, studying beautifulness: living at peace in their houses.Uomini ricchi di virtù, solleciti del decoro del santuario tranquilli nelle loro case.Rich men in force studying beautifulnes: liuing at peace in their houses.homines divites in virtute, / pulchritudinis studium habentes, / pacificantes in domibus suis. 7All these have gained glory in their generations, and were praised in their days.Tutti questi ai tempi loro fecer acquisto di gloria, e onorarono la loro età.Al these in the generations of their nation haue obteyned glorie, and in their daies are praised.Omnes isti in generationibus gentis suæ gloriam adepti sunt, / et in diebus suis habentur in laudibus.
8They that were born of them have left a name behind them, that their praises might be related:Quelli, che nacquer da questi, lasciarono un nome, che fa rammentare le loro laudi.They that were borne of them haue leaft a name to tel their praises:Qui de illis nati sunt reliquerunt nomen / narrandi laudes eorum. 9And there are some, of whom there is no memorial: who are perished, as if they had never been: and are become as if they had never been born, and their children with them.Ma furonvi alcuni, de' quali è spenta la memoria, i quali perirono come so mai non fossero stati ed essi, e i loro figliuoli con essi, benché nascessero, furono come non nati.and there are some of whom there is no memorie: they are perished, as they that neuer were; & are borne, as not borne at al, & their children with them.Et sunt quorum non est memoria: / perierunt quasi qui non fuerint: / et nati sunt quasi non nati, / et filii ipsorum cum ipsis. 10But these were men of mercy, whose godly deeds have not failed:Ma quelli furono uomini di misericordia, e le opere di loro pietà non sono andate in oblio.But they are men of mercie, whose godlie deedes haue not failed:Sed illi viri misericordiæ sunt, / quorum pietates non defuerunt. 11Good things continue with their seed,La loro stirpe resta posseditrice de' loro beni.good thinges continew with their seede,Cum semine eorum permanent bona: 12Their posterity are a holy inheritance, and their seed hath stood in the covenants.I loro nipoti sono un popolo santo, e i loro posteri stetter costanti nella alleanza:their nephewes are an holie inheritance, and their seede hath stoode in the testamentes:hæreditas sancta nepotes eorum, / et in testamentis stetit semen eorum: 13And their children for their sakes remain for ever: their seed and their glory shall not be forsaken.E pel merito loro durerà in perpetuo la loro discendenza; la loro stirpe, e la loro gloria non verrà meno.and their children because of them abide for euer: their seede and their glorie shal not be forsaken.et filii eorum propter illos usque in æternum manent: / semen eorum et gloria eorum non derelinquetur. 14Their bodies are buried in peace, and their name liveth unto generation and generation.I loro corpi furon sepolti in pace, e il loro nome vive per tutti i secoli.Their bodies are buried in peace, and their name liueth vnto generation and generation.Corpora ipsorum in pace sepulta sunt, / et nomen eorum vivit in generationem et generationem. 15Let the people shew forth their wisdom, and the church declare their praise.La loro sapienza è celebrata da' popoli, e le loro lodi sono ripetute nelle sacre adunanze.Let peoples tel their wisdom, and the Church declare their praise.Sapientiam ipsorum narrent populi, / et laudem eorum nuntiet ecclesia.
16Henoch pleased God, and was translated into paradise, that he may give repentance to the nations.Henoch fu caro a Dio, e fu trasportato nel paradiso per predicare alle genti la penitenza.Henoch pleased God, and was translated into paradise, that he may geue repentance to the nations.Enoch placuit Deo, et translatus est in paradisum, / ut det gentibus pœnitentiam. 17Noe was found perfect, just, and in the time of wrath he was made a reconciliation.Noè fu trovato perfettamente giunto, e nel tempo dell'ira strumento di riconciliazione.Noe was found perfect, iust, and in the time of wrath he was made a reconciliation.Noë inventus est perfectus, justus, / et in tempore iracundiæ factus est reconciliatio. 18Therefore was there a remnant left to the earth, when the flood came.Quindi rimasero delle reliquie alla terra quando venne il diluvio.Therefore was there a remnant least to the earth, when the flood was made.Ideo dimissum est reliquum terræ, / cum factum est diluvium. 19The covenants of the world were made with him, that all flesh should no more be destroyed with the flood.Egli fu depositario di quel patto sempiterno, che non possano essere distrutti col diluvio tutti gli animali.The testaments of the world were made with him, that al flesh should no more be destroyed with the flood.Testamenta sæculi posita sunt apud illum, / ne deleri possit diluvio omnis caro. 20Abraham was the great father of a multitude of nations, and there was not found the like to him in glory, who kept the law of the most High, and was in covenant with him.Abramo il grande padre di molte genti, a cui nissuno fu simile in gloria, il quale conservò la legge dell'Altissimo, che strinse con lui alleanza.Abraham the great father of the multitude of the nations, and there was not found the like to him in glorie, who kept the law of the Highest, and was in couenant with him.Abraham magnus pater multitudinis gentium, / et non est inventus similis illi in gloria: / qui conservavit legem Excelsi, / et fuit in testamento cum illo. 21In his flesh he established the covenant, and in temptation he was found faithful.Egli nella sua carne ratificò l'alleanza, e nella tentazione fu trovato fedele.In his flesh he made the couenant to stand, and in tentation he was found faithful.In carne ejus stare fecit testamentum, / et in tentatione inventus est fidelis. 22Therefore by an oath he gave him glory in his posterity, that he should increase as the dust of the earth,Per questo Iddio giurò di dargli gloria nella sua stirpe, ch'ei sarebbesi moltiplicato come la polvere della terra.Therefore by an oath he gaue him glorie in his nation, that he should encrease as an heape of earth,Ideo jurejurando dedit illi gloriam in gente sua, / crescere illum quasi terræ cumulum, 23And that he would exalt his seed as the stars, and they should inherit from sea to sea, and from the river to the ends of the earth.E che avrebbe esaltata la sua di scendenza come le stelle del cielo, e che questa avrebbe posseduto da un mare fino all'altro mare, e dal gran fiume sino ai contini del mondo.and that he would exalt his seede as the starres, and they should inherite from sea to sea, and from the riuer to the endes of the earth.et ut stellas exaltare semen ejus, / et hæreditare illos a mari usque ad mare, / et a flumine usque ad terminos terræ.
24And he did in like manner with Isaac for the sake of Abraham his father.E allo stesso modo si diportò con Isacco per amore di Abramo suo padre.And he did in like manner in Isaac for Abraham his father.Et in Isaac eodem modo fecit, / propter Abraham patrem ejus. 25The Lord gave him the blessing of all nations, and confirmed his covenant upon the head of Jacob.A lui diede il Signore la benedizione di tutte le genti, e il suo patto confermò sul capo di Giacobbe.Our Lord gaue him the blessing of al nations, and confirmed his couenant vpon the head of Iacob.Benedictionem omnium gentium dedit illi Dominus, / et testamentum confirmavit super caput Jacob. 26He acknowledged him in his blessings, and gave him an inheritance, and divided him his portion in twelve tribes.Lo riconobbe colle sue benedizioni, e a lui diede l'eredità, dividendola parte per parte alle dodici tribù.He knew him in his blessinges, and gaue him an inheritance, & diuided him his portion in twelue tribes.Agnovit eum in benedictionibus suis, / et dedit illi hæreditatem, / et divisit illi partem in tribubus duodecim. 27And he preserved for him men of mercy, that found grace in the eyes of all flesh.E a lui serbò uomini di misericordia, i quali furono amati da tutti gli uomini.And he preserued vnto him men of mercie, and found grace in the eies of al flesh.Et conservavit illi homines misericordiæ, / invenientes gratiam in oculis omnis carnis.
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Haydock
Greek prefixes, "A Hymn of the Fathers." The author here imitates the third work of Solomon. (Haydock)
Calmet
He had given rules for all virtues; and he now sets before us those who had put them in practice. (Calmet)
Grotius
It was the custom to sound forth the praises of these fathers in the temple and synagogues, ver. 15. (Grotius)
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Glory. Greek adds, "in them." He was the author of all their virtue, (Haydock) and has acquired much glory by their means, (Calmet) among men; though his essential glory can never increase.
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Haydock
In the. Greek, "futurity by their predictions." Kings, judges, and prophets are praised. (Haydock)
Worthington
The virtuous are justly styled kings, Genesis xxiii. (Worthington)
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Haydock
The present. Greek, "the people by counsels, and by the knowledge of the office of scribes of the people. Wise in speech by their instruction. (5.) Seeking out," etc. (Haydock)
Prudence and eloquence ought to appear in a ruler.
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Generations. Literally, "races of their nation." But this is omitted in Greek.
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Born. Greek, "some of them have left a name," (Haydock) or posterity, Deuteronomy 25:6.
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Them. This may be understood of the wicked Israelites, or of the sons of Abraham by Agar, etc.
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Mercy. Assideans, (1 Paralipomenon 6:41., and 1 Machabees 7:13.) or true Israelites.
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Haydock
Into. Greek, "a model of penance to past or future generations." (Haydock)
Haydock
The Latin fathers suppose that Henoch was translated to heaven, or to the earthly paradise. It is the tradition both of Jews and of Christians that he is still alive, and will come to oppose Antichrist, (Apocalypse 11:3., Genesis 5:22., and Hebrews 11:5.; Calmet) when he will preach penance, (Worthington) chiefly to the Gentiles, while Elias will address himself to the Jews. (Haydock)
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Calmet
A. Greek, "an exchange," to save mankind, Genesis 6:8., and 8:21. (Calmet)
Haydock
Noe[Noah] was perfect, (Worthington) which does not exclude some human failings. (Haydock)
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Calmet
Multitude. His name implies as much. (Calmet)
Worthington
He was father of all who believed in Christ. (Worthington)
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Calmet
Faithful. He received the sign of circumcision, and was ready to sacrifice Israel. (Calmet)
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In his. Greek, "that the nations should be blessed in his posterity."
Dust. Literally, "a heap." (Haydock) (Genesis 12:2., and 22:17.)
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Haydock
Jacob. The promises made to Abraham were confirmed to Isaac and Jacob. (Haydock)
Worthington
These were also blessed in Abraham. (Worthington)
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Tribes. Giving him so many children, who inherited Chanaan.
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Vertuous men are rightly called Lordes, and Princes; so the children of Heth sayde to Abraham. My Lord, the•• art a prince of God among v•. Gen. 23.
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Enoch shal preach penance in the time of Antichrist.
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Noe was perfect.
Concordance Gen. 9.
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Concordance Gen. 12.
Abraham father of al the beleuers in Christ.
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Isaac, and Iacob were blessed in Abraham.
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.13
… These had fought and conquered, but the vanquished party gave thanks, that the sight of the fire had not terrified them, but that the hope in their Lord had comforted them. And He names the God of the whole world after the three youths, not at all circumscribing His sovereignty, but inasmuch as these three youths were equivalent to the whole world.
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1. LET US PRAISE GLORIOUS MEN, AND OUR PARENTS IN THEIR GENERATION. - Excellently Origen, book I on Job: "Just as the luminaries of the heavens, he says, and the stars shine upon all things without ceasing that are under heaven, etc.: so also the insignia of the virtue of the Saints, and their most blessed struggles shine forth singularly upon all forever, bestow upon all the form of goods eternally, show to all under the sun an example of piety. For the Apostle says: Star differeth from star in glory, etc. And also the angel to Daniel: Then shall the just shine as the brightness of the firmament, and as the sun and moon, and as stars for ever. Thus therefore they shine forth and gleam. One shines by faith, as Abraham; another by chastity, as Joseph," etc. For this reason therefore God through Sirach sets forth these examples of the fathers, living exemplars of holy life to us, namely, as St. Basil says in epistle 1 to Gregory of Nazianzus: "The lives of blessed men handed down in writings, as it were certain living images, are set forth for the divine commonwealth for the imitation of good works." And shortly after: "Just as painters when they paint an image from an image, frequently looking back to the exemplar, strive to transfer the lineaments thence to their own work: so it is necessary for him who strives to make himself perfect in all parts of virtue to direct his eyes toward the lives of holy men, as it were toward living and active statues, and to make their goods his own through imitation." More concisely Ennodius, in the Life of St. Epiphanius, Bishop of Ticinum: "He painted with his deeds the page which he had read. What books had taught, life signified." Hence Philo, in the book On Abraham: "The same, he says, are the lives of the fathers and laws for posterity." And St. Isidore of Seville, II Sentences, chapter XI: "If divine precepts, by which we are admonished, should fail for the incitement to good, the examples of the Saints would suffice us as law. The examples of the good are of great benefit for the conversion or correction of mortals: for the morals of those beginning are not able to profit toward living well, unless they are informed by the examples of the fathers." And after some things: "For this usefulness, the falls and restorations of the Saints are written, so that they may give hope for human salvation, etc. The examples of the Saints, by which man is built up, cause various virtues to be pursued: humility from Christ, devotion from Peter, charity from John, obedience from Abraham, patience from Isaac, forbearance from Jacob, chastity from Joseph, gentleness from Moses, constancy from Joshua, kindness from Samuel, mercy from David, abstinence from Daniel." And St. Basil, on the Martyr Gordius: "The history of men, he says, who have conducted themselves well in the commonwealth, as a certain light, shines forth to those who are saved, upon the way of life." And again: "The life of Joseph is an exhortation to temperance; the history of Samson is an invitation to fortitude," etc. It is the conclusion of the book, by which he passes from the praise of the works of God to the praise of the heroes of God; because these stand out and excel among works. For these are as it were animated heavens and suns, who with heart, mouth and deed declare the glory of God. These therefore he sets forth and enumerates here, Sirach, and celebrates their heroic deeds performed for the law and virtue of God: so that he may give examples of his teachings on virtues hitherto handed down, by which he may show that they are able to be practiced, become easy in use, glorious in fruit; so that thus he may incite and stir all to imitating them. Whence the Syriac version translates: And I will praise gracious men, our fathers, who were in their generations. Note: He does not celebrate just any men, but first, "men," who namely are manly and lofty in spirit, who show themselves to be men in virtue, who undertake and overcome difficult things. For women, and effeminate men, who are womanly in spirit, do not rise to great virtue. Under men understand virago women, such as were Sarah, Rebecca, Anna mother of Samuel, Susanna, mother of the Maccabees; and in the New Testament St. Helena, St. Pulcheria, St. Agnes, St. Cecilia, St. Lucy, St. Agatha, and innumerable others, whose leader and princess was the Blessed Virgin, as she was most full of all virtue and grace beyond all men and Angels, so she is superior to all our praise. For these, although they were women in sex, showed themselves virago women in virtue, and surpassed men in their manliness; and therefore they merited greater praises and eternal crowns in the heavens than those. Secondly, he celebrates men, not just any men, nor those of common virtue and reputation; but "glorious" ones, namely those who performed heroic and glorious deeds of faith, hope, charity, patience, fortitude, etc., through which they obtained glory before God, men and angels that shall never perish. Sirach speaks of the glory of virtues properly, not of miracles; although some of the heroes whom he celebrates were also illustrious by miracles, such as Moses, Joshua, Isaiah, etc.; for of many we read of no miracle. For what miracle did Adam, Sem, Seth, whom he praises in chapter XLIX, 19, perform? Or Nehemiah and Jesus son of Josedec and Zorobabel, in the same verse 13, and Simon the High Priest whom he praises throughout chapter L? Thus in the first centuries after Christ, very many holy Martyrs and confessors were canonized on account of the glory of virtues, not of miracles. For virtue makes a saint, and if it be heroic, makes him glorious, not miracles; since these can sometimes be wrought even by the impious in testimony of truth and faith, as is evident from Matthew VII, 22. Now, however, the Church rightly requires them in canonization. Thirdly, he celebrates the "parents" of his nation, that is the patriarchs, princes and Prophets of the Hebrews: for the patriarchs were parents of the later Jews both by natural generation and by the example of outstanding virtue; the princes by ruling the people wisely and fighting against the infidels; the Prophets by teaching, preaching, and performing great and wonderful deeds, were political or mystical parents of Israel: for it is the duty of children, out of filial love, gratitude, piety and reverence, which they bear toward their parents, to celebrate their illustrious deeds (for the honor of parents is the honor of children), and to kindle themselves and their fellow-citizens and all others to imitate them. For the domestic mirror of fathers and grandfathers is a great stimulus to virtue, constantly striking the eyes and mind. Fourthly, "in their generation," that is each one in the age in which he lived and shone. For some lived in the first age before the flood, and illustrated it by their valor, such as Enoch; others in the age of the flood, such as Noah; others in the first age after the flood, such as Abraham, Isaac, Jacob; others in the second, such as Moses, Joshua, Caleb; others in the third, such as David, Hezekiah, Josiah, etc. For each was as it were the light and torch of his own age. In Greek it is τῇ γενέσει, that is in generation, which coheres with τὸ parents, as if to say: Let us praise our parents, who are parents to us in generation, that is who begot us either by the natural propagation of nature, or by the moral propagation of virtue. Whence the Zurich version: "Moreover let us praise the illustrious men, from whom our ancestors were descended": others: "Let us now praise the renowned men, our fathers in lineage." Furthermore, Sirach praises the illustrious fathers for many reasons: first, because the praise of fathers is the praise of God, who exalted them to such things, as he will say in verse 2. Secondly, because the praise of fathers is the praise of the children, and of the whole nation; for Sirach wished to celebrate his people among the Egyptians, among whom he lived, and among the other Gentiles, his Hebrews, who were otherwise hated and despised by many nations. Thirdly, because the virtue of the fathers merited this commendation: for the proper reward of virtue is the eulogy of praise; especially because many of them shunned all human praise which they merited, and voluntarily renounced it, and trampled upon all the glory of the world: which flight of honor and trampling of glory merited this honor and glory. For honor, like a shadow, follows those who flee from it, but flees from those who pursue and seek it. God therefore wished them to be celebrated here, because they themselves, while they lived, fled from the celebrity of their name, strove for humility, chose to be hidden; indeed many attempted to do the same not only in life, but also after death. St. Ephrem in his testament forbade by grave interdict that he be praised after death with funeral oration: "You shall sing no songs for Ephrem," he says, "and shall offer no praise; lest you bury me with precious garment, nor set up a tomb for my body: for it is fitting for me to dwell with God, as among strangers. For I am a stranger and a sojourner, as all my fathers were." The same was forbidden by Paschasius Radbertus, Abbot of Corbie, who wrote On the Truth of the Body of Christ in the Eucharist, and who died in the year of the Lord 851; for thus the author of his life, which is prefixed to his works, has it: "Nothing was more illustrious than the supreme modesty and humility of his soul, by which he thought of himself most humbly, although he was held in the greatest esteem by all. Therefore he was accustomed to call himself the refuse of all monks and the last of the Levites: content with the rank of Deacon, he never aspired to the honor of the priesthood. And that he might testify to this self-contempt even after his death by a singular example, it is said that when he convoked his disciples at the end of his life, he commanded that no one should commit anything about his life to writing." Marcianus the Anchorite, when he heard that many were seeking his body after his death, bound his disciple Eusebius by oath to commit it secretly to the earth, as Theodoret relates in the History of the Holy Fathers, chapter III. So also St. Antony, when dying, compelled his followers to bury his body in secret, lest any honor be paid to him. St. Athanasius is witness to this in his Life. It is well known from St. Jerome how much St. Hilarion fled all honors and praises. So great was the contempt of the Saints of the world for praise and glory; so great was their love of silence and humility, that they lived unknown and died unknown. Fourth, because virtue praised grows. Again, for the pursuit of virtue, examples are more efficacious and more moving than precepts and exhortations. Wherefore St. Basil, in his Ascetical works, wisely admonishes that the student of virtue should contemplate and express the examples of the greater Saints. For thus he says: "Just as painters, when painting an image from an image, repeatedly looking at the exemplar, strive with great care to transfer its lineaments to their own work: so he who endeavors to make himself perfect in all the virtues, as it were, ought to look upon the lives of the Saints as living and active statues, and by imitating their good works make them his own." Gregory of Nyssa, in the Encomium of St. Basil: "Prayer," he says, "is less powerful than that praise which is rendered and represented through works. But what is this? That through the memory of him our life becomes better than it is accustomed to be. For just as no one expresses the beauty of a sculpture in a seal by praising it in speech: so the praise of a master is more efficacious when represented through life than when represented through speech. Thus therefore, brothers, we also, imitating the sober one in sobriety, let us praise virtue in our deeds as is fitting; and likewise in all other things let the miracle of wisdom be represented through participation in wisdom: the praise of poverty through this, that we also be deprived of superfluous material possessions: the contempt of this world not merely be said to be a praiseworthy and glorious thing; but let the life be a witness to the contempt and disdain of those things which are approved and sought after by the world. Do not merely say that he was dedicated and devoted to God; but you also dedicate and devote yourself to God: nor that only to him was good and possession that which is hoped for as rest; but you also gather for yourself these riches as he did: for although he transferred the institution of life from earth to heaven, transfer the same you. In the holy and safe treasuries of heaven, protected from the injury of thieves, he deposited his riches; imitate your master through this. For the disciple shall be perfect, as his master is." So also Climacus, in step 26, commands that we propose to ourselves the best from among many as examples. By the example of Zeuxis, who, about to paint Juno, having inspected all the maidens of Agrigentum, chose five principal ones, from each of which he might imitate what was principal in each. Because St. Paul also, in Hebrews XIII, 7, says: "Remember your prelates, whose faith imitate, considering the end of their conversation." And: "Be imitators of me, as I also am of Christ," I Corinthians XI, 1. Hence the same mirror of the examples of the Saints, as a norm and rule, is greatly commended by St. Augustine, on Psalm LXXXVII; St. Jerome, epistle 102; Cassian, Collation II, chapter IV; St. Gregory, XXIV Morals, chapter VI, and book XXXIII, chapter XXXVII; St. Ambrose, II On the Duties, XX; St. Chrysostom, On Compunction of Heart; St. Ephrem, volume II, epistle to John the Monk; St. Bernard, sermon On the Height and Depth of the Heart, and sermon 54 on the Canticles. "For the minds of sons are armed when the triumphs of fathers are recounted," says St. Eucherius. Moreover, those fathers are truer and more excellent who generate by the spirit than those who generate by the flesh, namely those who form others to virtue and holiness by words and examples, and make them sons and heirs of God, who is the supreme father. Whence St. Augustine, Third Council of Carthage, 242: "For the sake of honor," he says, "we call fathers those who have preceded us either in time or in merit." Hence these same were called Popes, concerning the etymology of which word Remigius of Auxerre writes thus, On the Celebration of Mass: "Pope," he says, "according to some is called admirable or crowned; but, what is better, father of fathers, that is of Bishops." And to this the authors allude many times. Once, however, not only Bishops, but all clergy excelling in virtue were called Popes. Whence Walafrid Strabo, On Ecclesiastical Matters, chapter VII: "Pope," he says, "passed into the name of dignity, so that venerable clergy were called by the same name." Wherefore Co-bishops were called Proto-popes, as Balsamon testifies, Apostolic Canon 59. Then Bishops alone were called Popes. Thus in the Council of Ephesus, Canon I, Cyril is called Pope of Alexandria. St. Jerome, in his letter to St. Augustine, calls him Pope. Sidonius Apollinaris, book VI, epistles 1 and following, calls Lupus, Leontius, Theoplastus, and other Bishops Popes. Baronius adds, in the Martyrology, in the Additions to the 10th of January, that Bishops were called Popes up to the year of the Lord 850. From then on, however, the name Pope adhered to the Roman Pontiff alone, which Gregory the Seventh, Pontiff, subsequently confirmed by his sanction, in the Roman Synod in the year of the Lord 1073, in which he decreed against schismatics that the name Pope should be unique in the Christian world, and it should not be permitted to anyone to call himself or another by that name. Baronius teaches there that Pope is not the same as Father of fathers: for although Pa for father placed in the Salian song testifies according to Festus; nevertheless the ancients distinguish Pope from father of fathers, as when the Synod of Epirus, in its letter to Hormisdas the Pope, writes thus: "The Synod of ancient Epirus, etc. To our Lord through"
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all most holy and blessed Father of Fathers, fellow minister and prince of Bishops, Pope Hormisdas." Therefore the genuine interpretation of the name Pope is that it descends from the Greek word πάππας, that is, father: although others derive it from πάππος, that is, grandfather. This is Baronius's view. Eustathius adds, who says that in the Roman language Papa signifies father. Finally, some learned men skilled in languages judge that both the Greek πάππας and the Latin Papa are derived from the Chaldean Abba (which descends from the Hebrew Ab), that is, father. Thus Peter Gregorius, in Syntagm. Juris universi, part. II, lib. XV, cap. III, De Abbatibus, num. 1: "Abba," he says, "is the same as universal Papa." And Spiegelius, in Lexico, under the word Abbas, says that among the Greeks those called Abbas were called Papas, just as the Muscovites pronounce popas. The ancient fathers therefore whom Sirach celebrates here were the first Abbae and Abbates, πάππαι and πάππαι, Popes and fathers of fathers. 2. THE LORD HATH MADE MUCH GLORY (in Greek ἔκτισε, that is, created, established) BY HIS MAGNIFICENCE FROM THE BEGINNING OF THE WORLD. - Namely through magnificence, that is, his magnificent power, wisdom, goodness and operation, which he had "from the beginning," that is, from the beginning of the world and of time, indeed of eternity. The Complutensian editors add ἐν αὐτοῖς, that is, in them, namely in the glorious men. For thus they have it: The Lord created much glory in them by his magnificence from the beginning of the world; the Roman: His magnificence from the beginning of the world, as if to say, When God created such great glory in the Saints, by this very fact he showed and exhibited his magnificence, which he had from the beginning of the world, that is, from eternity. For the glory of the Saints is the work of God's magnificence, and therefore it is itself God's glorious magnificence; for this is nothing other than God's magnificent glory; the Syriac: Much glory was allotted to them, and all their majesty over the generations of the world. Note: The glory refers back to the glorious men, verse 1, as if to say, Our fathers were glorious men on account of the much glory which God bestowed upon them. Much, I say. For first, this glory made those men glorious and renowned; second, this made their age glorious; for God gave them to the world, as it were torches, indeed suns, so that each in his own time might illuminate it: for example, he gave Enoch, so that he like a sun might illuminate the age of the law of nature; he gave Noah, so that he like a sun might illuminate the age of the flood; he gave Abraham, so that he like a sun might illuminate the first age after the flood, and thus of the others: for God according to his magnificence successively gave to each age these heroes like stars, indeed suns, so that they might dispel the darkness of its ignorance and vices by their light; third, God created this glory for himself; for when he bestowed such great glory upon the Saints, by this very fact he glorified himself among men, and showed and celebrated his glory. Whence the Zurich version translates: The Lord through these acquired much glory for himself, and that by his magnificence from the beginning of the world. For the glory of the Saints and heroes is the glory of God sanctifying and exalting them: just as the glory of a work is the glory of the maker, and the glory of an image is the glory of the exemplar. Therefore magnificence was the cause why God made the fathers so glorious; because namely God, being most magnificent, wished to show to the whole world his munificence and magnificence through it. This threefold glory was a threefold cause which moved the Apostle, imitating Sirach, after the praises of faith, to celebrate so greatly so many and such great heroes of faith, Hebrews XI. Again, this threefold glory was a threefold cause which moved the Church, following Sirach and St. Paul, to celebrate illustrious Saints; for thus from ancient times the Latin Church in the Martyrology, and the Greek in the Menology, celebrates the heroic struggles of Martyrs and Saints, and proposes them to posterity for imitation. And this was the first canonization of Martyrs and Saints, which was then followed by that particular and solemn one, which is customarily done by the Pontiffs. But the first whom we read was solemnly canonized by a Pontiff was St. Suithertus, Bishop of Werden, who under Charlemagne was canonized by Leo III, in the year of the Lord 803. Thus Baronius, Bellarmine and others. The second was St. Udalricus, Bishop of Augsburg, who was canonized in the year of the Lord 993, by John XV the Pontiff, as is evident from his Bull of canonization. Moreover, in the canonization of any Saint, the Pontiff does two things: first, he enters him into the catalogue of Saints, and proposes and ordains him to be venerated as such by the Church; secondly, he decrees that his feast, on the day on which he died and passed into heaven, be celebrated throughout the whole Church. In some cases also he orders that the office be performed on that same day. Thus in the canonization of St. Bonaventure, which took place in the year of our Lord 1480, Pope Sixtus IV says: "Him we solemnly aggregate to the fellowship of the most holy Confessors, Pontiffs and Doctors; commanding Patriarchs, Archbishops, etc., that they celebrate his feast on the second Sunday of the month of July each year solemnly and devoutly, performing the divine office as for one Confessor, Pontiff and Doctor, both publicly and privately, as it shall happen. But to the Franciscans we grant the faculty of celebrating this office under a double feast and octave." Thus in the canonization of St. Bernardine in the year 1450, Pope Nicholas V says: "And him we canonize, commanding that his feast be sung in the number of the feasts of holy Confessors not Pontiffs." The first of all to whom it was granted to have an office was St. Bridget; for Boniface IX, in her canonization, which took place in the year of our Lord 1391, thus says: "Decreeing that by the universal Church each year on the day of her death, her feast and office, as for one holy woman not a Virgin nor a Martyr, be devoutly and solemnly celebrated." In like manner afterwards Pius II, in the canonization of St. Benno, decreed that by the universal Church each year his feast and office as for one Confessor Pontiff be solemnly celebrated on the 16th of June. Thus Clement VII, canonizing St. Anthony, Archbishop of Florence, decrees his feast, and ordains that the divine office be celebrated as for one Confessor Pontiff: but for the Fathers Preachers under a double rite. Sixtus V, in the canonization of St. Didacus: "Decreeing, he says, that by the universal Church each year on the 12th of November his feast and office as for one holy Confessor be devoutly celebrated." The same office for St. Raymond and St. Hyacinth Clement VIII decrees, and for St. Charles Borromeo and St. Francesca Romana Paul V, in their canonization. Nor is this custom of honoring the newly canonized with feast and office recent, but most ancient from the very beginnings of the Church. For thus the Apostles, as St. Clement testifies in book VIII of the Constitutions, cap. XXXIII, ordained that the feast of St. Stephen the Protomartyr and of the other Martyrs be celebrated. Thus St. Cyprian, epistle 37: "Mark the days on which they (the Martyrs) depart, he says, so that we may be able to celebrate their commemorations among the memories of the Martyrs." Thus St. Augustine, book XX Against Faustus, cap. XXI: "The Christian people, he says, celebrate the memories of the Martyrs with religious solemnity—both to stir up imitation, and that it may be associated with their merits, and aided by their prayers." St. Gregory, to Eulogius, epistle 29, book VII: "We, he says, have the names of almost all the Martyrs, their passions collected in one codex on individual days, and on each day we perform the solemnities of Masses in their veneration." Whence it is clear that the ancients celebrated the feasts of the Martyrs each year on the day of their martyrdom, celebrating Mass, and in it commemorating and invoking their names; and from this it came about that in the Canon of the Mass we read only the names of Martyrs placed, and we commemorate them daily when we say: "Commemorating and venerating the memory especially," etc. In former times, however, the names of Virgins and Confessors who were not Martyrs were also recited, as St. Augustine testifies, book On Holy Virgins, cap. XLV: "Ecclesiastical authority reports, he says, in which it is known to the faithful in what place Martyrs are recited, and in what place deceased holy women." Wherefore on the day before their natal day their names were announced in the Church (as is done today in the Martyrology) whose nativities were to be recounted on the following day, and whose commemoration was to be made together with the sacrifice. These ecclesiastical tables Tertullian, in the book On the Crown of the Soldier, calls fasti. Moreover, they celebrated these Masses at altars erected over the bodies and tombs of the Martyrs, for their honor, and from this they called the churches Martyria, as it were the tombs and monuments of the Martyrs. Baronius demonstrates all these things at greater length in the Preamble to the Roman Martyrology, cap. IV.
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The Greeks did the same from ancient times, commemorating their Saints in Diptychs and Menologies. Furthermore, Sirach here, equally as the Apostle in Hebrews XI, does not properly intend to weave together a catalogue of Saints and the elect, but only of illustrious men. For although most of them were holy and elect, concerning some the matter is doubtful or uncertain, as concerning Solomon, Zerubbabel, Jesus son of Josedec, Nehemiah, and the Judges of Israel. 3. RULING IN THEIR POWERS, MEN GREAT IN VIRTUE, AND ENDOWED WITH THEIR PRUDENCE, ANNOUNCING IN THE PROPHETS THE DIGNITY OF PROPHETS. - Rabanus omits the in the Prophets, or, as the Greek has it, in Prophecies. Whence he thus reads: Announcing the dignity of Prophets. These participles ruling, announcing, commanding, etc., cannot be referred to let us praise in verse 1; for thus they ought to be in the accusative case; but now they are in the nominative, as is evident from the Greek ruling, counselling, announcing; wherefore in the Hebrew manner these participles are to be taken for the past tense, that is to say, They ruled, they announced, they commanded. Whence the Zurich version translates: Who ruled in their kingdoms, men celebrated in power; who prevailed by the counsel of their understanding, who delivered the oracles of fates; others translate more literally: Who ruled in their kingdoms, and men celebrated in power were, consulting with their understanding, announcing prophecies. I have noted similar Hebraisms in II Corinthians X, 15; Romans XII, 12. He gives the reason why the fathers are to be praised, and assigns various matter and objects of praise. The first is: "Ruling in their powers," in Greek, in their kingdoms, that is in their realms. Which Our version translates, in their powers; for to each king in a kingdom, and to a prince in a principality belongs the right and power of ruling and commanding according to the laws and rights of each kingdom and principality: whence some read, in their powers. For most of the fathers whom Sirach is about to praise were Patriarchs, judges, princes and kings of Israel: for to the Patriarchs in their families, as being very extensive, belonged the right of a prince and king, as I have shown in Genesis XXXVIII, 24. The sense therefore is, that is to say, Let us praise our glorious fathers; because they themselves were distinguished kings and princes, who with great authority, right and dominion ruled in Israel, and governed it according to the laws and rights sanctioned by God, especially so that they might keep it in the faith, worship and obedience of the true God, and protect it from the unfaithful. Moreover among temporal goods none is more glorious than a kingdom and royal dignity. Tropologically, Rabanus says: A great king is he who rules himself, who dominates his own mind, especially anger and concupiscence. For even the ancient kings, he says, "were abounding in faculties; but they ruled themselves with greater power, when they restrained themselves from illicit desires." The second is: "Men great in virtue;" in Greek it is, men named, famous and celebrated in power and strength; both because they were powerful in the kingdom; for they had an ample, rich and powerful kingdom, as David, Solomon and their successors had; and because they had powerful and victorious armies, by which they defeated neighboring kings and subjected them to themselves; and because with great strength of mind, magnitude and generosity they excelled in daring great things boldly and accomplishing them steadfastly; for these the Hebrews call anse chail, that is men of virtue, that is strenuous, strong, spirited; such as were Joshua, David, Judas Maccabaeus, etc., most illustrious in military virtue; and finally because endowed with great faith in God, they accomplished stupendous miracles and wonders. Whence the Syriac version translates: They showed in their prophecy signs. Learn morally here that virtue consists in the vigor and strength of the soul to overcome any difficulties; whence virtue is named from man, and properly signifies fortitude, which is especially the fortitude of men, as Cicero says, Tusculan Disputations I. Wherefore virtue is defined or described variously by various authors: "Virtue," says Cicero, Tusculan Disputations II, "is the strong and unconquered patience of bearing evils." The same, book V On Ends: "Virtue is that power by which that thing whose virtue it is is made perfect." The same, book II On Invention: "Virtue is a habit of the soul, consonant with nature, measure, and reason." The same, to Plancus, book X, epistle 3: "You have attained all the highest things, virtue as your guide, fortune as your companion." Plato, in the Meno, or in the Dialogue on virtue, gives four definitions of it: "The first virtue of a civil man is to be suitably prepared for the administration of civil affairs; the second virtue is the faculty by which we are able to preside over all things; the third virtue is to rejoice in honest things; the fourth virtue is the appetite for the honest, and the faculty to attain it." The same, in the book On the Republic: "Virtue is a habit of the soul by which its natural power exercises its work in the best manner." The same, book II On Laws: "Virtue is to obey reason." Alcinous, On Platonic Doctrine, chapter XXXI: "Virtue is a perfect and best affection of the soul, making a man adorned, harmonious and stable." Theages: "Virtue is a habit of propriety." Again Plato, in the Theaetetus, said virtue is likeness to God; and elsewhere: The best habit of the soul praiseworthy in itself. Plotinus, Enneads I, book VI, chapter VI, says it is purification of the soul. Aristotle, in VII Physics, context XVI, says it is perfection of the soul, and its constitution according to nature; in X Nicomachean Ethics, chapter V, affirmed that virtue is the measure of all things; and in I Rhetoric, it is the faculty of procuring good things, and preserving them; and moreover it is the faculty of conferring many and great benefits on others; it is the faculty which can help all in all things; it is a habit rightly disposing the appetite of the senses and its actions. Others have said it is the health of the human soul. The Stoics: "Virtue," they say, "is freedom from disturbances, and tranquility of the soul." St. Augustine, book On the Morals of the Church, chapter XI: "Virtue is the most correct affection of the soul." The same, On the Magnitude of the Soul, chapter XVI: "Virtue is the equality of life, consonant with reason on all sides." And he adds that virtue is like a circle, because through it the wise man becomes "in himself wholly smooth and round." The same, book IV On the City of God, chapter XXI: "Virtue is the art of living rightly and correctly. Whence from what is called in Greek ἀρετή virtue, the Latins are thought to have derived the name of art." The same, book XV On the City of God, chapter XXII: "Virtue is the order of love, according to that passage, Canticles II: He hath ordered charity in me." St. Ambrose, book VIII on Luke, chapter XVIII: "Virtue is to be unwilling to sin, and thus to hold the perseverance of the will, so that the will imitates infancy, use imitates nature." The same, on Psalm I: "The first virtue is that you be not broken by adversities, nor lifted up by prosperity." The same, book II On Abel, chapter II: "Virtues are perfect if the victorious soul excludes worldly cares and bodily enticements and the allurements of pleasure, free from the world, devoted to God, and diminishing nothing from the path of right intention, nor dividing the times of his affection now to luxury, now to labor." Gregory of Nazianzus in Precepts to Virgins: "Virtue is situated in the middle of vices, like a rose among thorns." So also Aristotle, book II Ethics, chapter VI: "Defines virtue to be a mean." Whence Horace: Virtue is the mean of vices reduced on both sides. The same Nazianzenus, elsewhere: "Virtue is a good which is effected by force. The nature of virtue is to look to the worship of God alone; virtue, renowned, raises itself on silent steps on high." Wherefore the Stoics and other philosophers held that the supreme good of this life is situated in virtue, and they demonstrate this by ten reasons: first, the supreme good is in the mind: but in the mind there is nothing more salutary and more excellent than virtue; second, the supreme good ought to be judged to be that on which all our perfection depends: virtue is of this kind, for virtue perfects that of which it is the virtue and its work; third, the supreme good ought to be established as that which, since it is good in itself, renders all other things good: virtue is of this kind; for by its benefit the gifts of fortune and nature are rendered good to us, which apart from virtue rather harm us than benefit us; fourth, the supreme good ought to be judged to be that which (all other things being set aside) renders good that to which it belongs, and when it is set aside from others, leaves that thing devoid of good: virtue is of this kind; for from the fact that a man is endowed with virtue, even if all other things are lacking to him, he is immediately called a good man; but if virtue be absent, though all other things be present, he will by no means be called good and upright; fifth, the supreme good is most powerful, conquering all things, surpassing all things, repelling all things that fight against it: virtue is of this kind; for armed with it alone, we conquer fortune, we cast off the inconveniences of nature, by the gift of continence we restrain incontinence, by heroic virtue we prostrate savagery; sixth, the supreme good ought to be firm and constant: but among us nothing is found firmer and more constant than virtue; for while the winds of fortune agitate us from without, while the contrarieties of nature with which we are composed fight within, while friends desert us, while the powers of the world are adverse to us; virtue alone, recalled within, renders the mind tranquil, virtue alone accompanies us unafraid. Concerning which, what Ovid sang of the Muses, we can fittingly utter: These at least no terror could overcome, Lest our companions should abandon our journey. And Seneca, epistle 93, said: Calamities, losses and injuries avail against virtues as much as clouds avail against the sun, nay less, because virtue shines forth in calamity, and is perfected by adversity. Moreover, the supreme good is of such a nature and condition that, insofar as it is the supreme good, it cannot but benefit: but this belongs to virtue. For it is a splendid privilege of virtue (as the Philosopher warned in the first book of the Rhetoric) that it alone we cannot use badly, and moreover, what is more admirable, it alone (when the necessary occasion offers itself to us) we cannot fail to use; for it is of the nature of moral virtue not only that we do what ought to be done, but moreover when it ought to be done. Furthermore, the supreme good ought to be judged to be that which is the measure and rule of other goods, and renders us similar to God according to our capacity: virtue alone is of this kind; therefore it (as the Philosopher said in the tenth book of the Nicomachean Ethics, chapter V) is the measure of all things (for the straight is the judge of the crooked), it alone purges us most greatly, and raises us when purged to higher things. Hence God, as a friend and one like to himself, is said to visit the upright and wise man. Finally, the supreme good is said to be most pleasant, most honorable, most useful, always consistent, consonant with the nature of man, establishing order among the parts of the soul, and rendering man similar to the great world: virtue alone is of this kind. The third is: "Endowed with their own prudence;" in Greek, βουλεύοντες ἐν συνέσει, that is, deliberating or taking counsel; understanding, that is, prudent and wise: for the first and principal part of prudence is counsel. For he is prudent who knows how to give wise counsel in any event, especially in a difficult and dangerous matter. Moreover, this prudence is threefold: namely, ethical, which governs man himself; economic, which governs the family; political, which prudently rules and administers the commonwealth. The patriarchs and princes whom Sirach here celebrates possessed this threefold prudence; for as St. Dionysius wisely says, epistle to Demophilus: "He who has governed himself will also govern another; and he who governs another, also the household; he who governs the household, also the city; he who governs the city, also the nation." Fourth is: "Announcing in the Prophets the dignity of the Prophets," that is, they announced to the people, commended and inculcated in the Scriptures of the Prophets their dignity, namely how great both the prophecies themselves and the Prophets their authors are in dignity and authority, namely divine, because they were dictated and inspired by God to the Prophets; and consequently with how great reverence and obedience they ought to be received. Thus Lyra and Dionysius. Under the Prophets understand the law and the Pentateuch; for Moses was the prince as of princes and pontiffs, so also of Prophets. But Moses commands, Deut. XVII, 18, that a new king, as soon as he is inaugurated, should have the Deuteronomy, and read it constantly, so that according to it he might govern himself and his people; "After he shall sit, he says, upon the throne of his kingdom, he shall write him a copy of this law in a volume, taking the copy of the priests of the tribe of Levi, and he shall have it with him, and shall read it all the days of his life, that he may learn to fear the Lord his God, and keep his words and the ceremonies of the law that are commanded." Thus did pious kings and princes, as Josias, IV Kings XXII, 1, and Esdras, II Esdras VIII, 18, and the like, who therefore both piously and holily, and so prosperously and happily with God favoring administered the kingdom; for the kingdom of Israel was not merely civil and political, but also ecclesiastical and divine: wherefore kings ought to govern the people according to the law of Moses and the oracles of the Prophets, just as Christian kings and emperors ought to govern the people according to the law of Christ and the Gospel. In this matter excelled Jagello, prince of Lithuania and afterwards of Poland, who preached the faith of Christ to the Poles and Lithuanians so fervently in the manner of a doctor and preacher, that he converted them to Christ; wherefore he became both an Apostle and a prince of the Poles. His piety and zeal are imitated by the modern kings and princes of Poland, who are descended from him and are called Jagiellonians, and glory in that title. Jagello flourished in the year of the Lord 1390, in the time of Tamerlane. Thus Martin Cromerus, On Polish Affairs, book XV, and in the Funeral Oration on the death of Sigismund the First. Secondly, Jansenius thus explains it, as if to say: They announced, he says, the fathers in the Prophetic books the dignity of the Prophets, that is, they declared it by their writings and the divine oracles left behind by them; they announced therefore, that is, they really showed and exhibited the dignity of prophecy, while receiving it from God they inscribed it in books, from which it would be read and announced to the people. For many of the fathers were Prophets, who either dictated prophecies by word of mouth, or wrote them with the pen; and thus they announced God's oracles and will to the people. Whence in Greek it is, ἀπαγγελκότες ἐν προφητείαις, that is, announcing in prophecies, that is, as the Zurich and other versions translate, announcing prophecies and oracles. For the Hebrews construct verbs of contact both mental, such as announcing, and real, with ב, that is, in, and the ablative, as I have already often noted. Whence our Emmanuel Sa, understanding τὸ secundum, thus explains it, as if to say: Announcing prophecies according to the dignity of the Prophets, as if to say: Our ancestors were Prophets, and produced prophecies worthy of Prophets, so that they merit to be reckoned among the great Prophets. Such was Joshua, of whom he says, cap. XLVI, vers. 1: "Strong in war Jesus the son of Nave, successor to Moses among the Prophets," as if to say: Our ancestors were endowed not only with prudence, but also with prophecy and the prophetic spirit; wherefore their government was not only prudent, but also prophetic and divine; because they governed the people with prudence not so much human as divine, inasmuch as in all doubtful matters they consulted the oracle of the Lord, as Moses and Joshua did, Num. XVII, 21. Thirdly, Palacius thus explains it, as if to say: Our ancestors were announcing among the Prophets their prophetic dignity, which is the greatest praise. That you may understand this, note this: Although formerly God gave to many the spirit of predicting the future, and therefore that they might be in their own way Prophets, as he gave to the Sibyls and Balaam; yet he gave the prophetic and canonical dignity only to the Jews, who, recognizing that they spoke inspired by the Holy Spirit, asserted themselves to be Prophets; and therefore they announced and proclaimed their prophetic dignity; and for this reason the Church received and regarded their prophecies as canonical. Now the sense is clear: Our parents were among the Prophets, who predicted the future, most worthy, announcing their prophetic dignity, that is, saying that they were true Prophets of the Church.
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Again, others explain it thus, that is to say: Announcing not only to the common people and the unlearned, but also to the Prophets themselves, that is to men learned and wise, a dignity worthy of God and of themselves, that is wisdom. Whence the Syriac version renders it: The wise learned in their wisdom. Fourth, Francis Lucas, in his Annotations here: Two manuscripts, he says, together with the text of Rabanus omit τὸ in the Prophets, and read: Announcing the dignity of the Prophets. Other manuscripts remove not only in the Prophets, but also announcing, and write what remains in the dignity of the Prophets. Of these readings, the one seems to be preferred, which is placed in the Note of this chapter; for from the Greek we are sufficiently taught that one or the other is superfluous, either the dignity of the Prophets, or in the Prophets: ἀπαγγελκότες (the Greek codices have) ἐν προφητείαις, who announced in prophecies; which is, who announced prophecies and divine oracles. Which of the two is to be preferred I would not easily say: the former, "announcing the dignity of the Prophets," is more conformable to the Greek; the latter, "in the dignity of the Prophets," is more free from suspicion of other learning: to which if you supply, constituted, or something similar; it signifies what the author seems to wish: excelling in the prophetic spirit. The former reading could be understood in the same sense, if by the dignity of the Prophets you understand the prophecies, on account of which the Prophets are held in honor. Thus Francis Lucas. But we must follow the reading corrected at Rome, which the Latin codices contain throughout.
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AND RULING OVER THE PEOPLE IN THE PRESENT. - For ruling, in Greek it is ἡγούμενοι, that is, leaders, or rulers, leading, going before, shining forth. For it is the duty of a leader to go before soldiers and peoples: thus these fathers and princes of Israel both by arms and by word and example went before Israel; and that in the present, that is, the people of their own age, who were then present to them. It is an amplification: for the present here is extended to the past; because what is past to us was present to the fathers. 4. AND BY THE STRENGTH OF PRUDENCE MOST HOLY WORDS TO THE PEOPLES. - The word is understood here; but what word? Rabanus and Palacius supply speaking or instructing, as if to say, Not with cedar, but with words worthy of heaven they spoke. Lyra, from the preceding verse, repeats announcing, as if to say, The fathers spoke, or announced to the peoples the most holy words of the divine law. Jansenius, however, without a verb explains it thus: Since, he says, it is difficult to repeat from another clause the word announcing, when another participle has already intervened; and because what corresponds to those words most holy words is placed in the nominative among the Greeks (for they have σοφοὶ λόγοι), therefore it is more fitting to understand it thus, as if to say, And by the force and efficacy of their prudence there were to the peoples most holy words, that is, through them the people had the holy utterances of God. Many writings have the peoples most holy words; which reading agrees more with the Greeks, in which there is the genitive λαοῦ and the nominatives σοφοὶ λόγοι wise discourses. Therefore the sense will be, that those fathers by the strength of prudence were the most holy words of the people, that is, they were those through whom the people received the most holy words from God: so that it is said causally, that the fathers were the most holy words of the people. But this explanation is more forced and harsh. I say therefore that the participle imperantes, in Greek ἡγούμενοι, that is, going before, must be repeated, as if to say, Our ancestors ruled and went before the peoples subject to them with most holy words, while they incited them by word and example to the observance of the most holy law of God. For this is the virtue of prudence, that what you teach and command by word, you also teach and go before by example; for deeds give efficacy to words, example gives authority to command. Thus Joseph did according to that in Psalm CV: "The king sent and loosed him, etc., that he might instruct his princes (of Pharaoh and Egypt) as himself, and teach his elders wisdom." Thus David, Hezekiah, Josiah, etc., not only to the Jews, but also to other peoples whom they subjected, delivered the precepts of God. For as St. Basil says, hom. 3 Hexaem., comparing and preferring divine doctrine to profane: "By as much as the beauty of chaste women is preferred to the comeliness of harlots, by so much is our discourse known to be superior to their doctrine." Moreover, Our [translator] reads and divides in Greek differently than it is now read; for thus it is now read and divided: Ἡγούμενοι λαοῦ ἐν διαβουλίοις, καὶ ἐν συνέσει γραμματείας λαοῦ. Then in a new verse: Σοφοὶ λόγοι ἐν παιδεία αὐτῶν, that is, as the Complutensian and Roman [editions]: Leaders or rulers of the people in counsels, and in the understanding of the learning of the people. Wise discourses in their discipline; Zurich: Who presided over the people in counsel, and in knowledge, in the skill of the learning of the scribes of the people, whose wise sayings established instruction. Our [translator], however, reads ἁγίους λόγους, that is, most holy words, and joined them with "ruling," which preceded; Syriac: Speaking parables in the book of mighty men. 5. IN THEIR SKILL SEEKING MODES OF MUSIC, AND NARRATING THE SONGS OF THE SCRIPTURES. - For "in their skill," Rabanus, Lyra and others read "in their childhood" (for the Greek word ἐπιδεξιότης signifies both), and thus Jansenius thinks our Interpreter rendered it. For Sirach seems to have looked to David, who from childhood and youth began to play the harp, and afterwards narrated and composed the songs of the Scriptures: and to the sons of the Prophets, who sang hymns and songs to God, I Kings X. But it should be read "in their skill": for thus read the codices corrected at Rome and almost all others. For he notes not singers, but authors of psalms and sacred songs, as well as of music and modulation, by which both with voice and psaltery and other instruments they sang psalms and hymns in the temple, and taught others to sing: such as were David, Asaph, Idithun, the sons of Korah.
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The sense is, that is to say, some of our ancestors not only ruled the people and taught them the law of God; but in their skill and knowledge they discovered musical modes for praising and celebrating God; and they recounted, dictated and composed "songs of the Scriptures," that is, songs already described in Holy Scripture, especially in the Psalter, so that in this way they might strengthen the people in the worship of God, and teach them to praise, invoke and adore Him. That this is the sense is clear from the Greek, which reads thus: Ἐκζητοῦντες μέλη μουσικῶν, διηγούμενοι ἔπη ἐγγραφῇ. Others read with a diastole ἐν γραφῇ, which the Complutensian edition translates: "Seeking musical melodies, and recounting songs written"; the Roman edition, reading ἐν γραφῇ, translates: "Songs in scripture"; others: "Adding verses written"; the Zurich edition: "Who investigated musical harmonies, who explained songs handed down in writing"; so that here praise is given not only to singers and psalmists, but also to teachers and interpreters of hymns and psalms. For these by their exposition teach the people to sing psalms intelligently and wisely; so that namely they understand in mind and feel in affection the things which they sing: which is a great good for the Church and the faithful. Wherefore among other praises of St. Gregory, this one is not the least, that he reduced the chant of hymns and psalms to a better order and melody, which is called Gregorian after him. Indeed St. Paul exhorts the faithful to this melody, saying: "Be filled with the Holy Ghost, speaking to yourselves in psalms and hymns, and spiritual canticles, singing and making melody in your hearts to the Lord, giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father," Eph. V, 18. Thus we read of St. Cecilia: "While the organs were playing, Cecilia sang to the Lord in her heart, saying: Let my heart be immaculate, that I may not be confounded."
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In a similar phrase and expression St. Basil is called by St. Gregory of Nyssa the golden lyre of doctrines, that is, a nightingale, so called as it were φίλον μέλος, that is, singing perpetually, once it has begun. For in this bird, day and night for fifteen continuous days, there is a varied and most sweet song without interruption, as Pliny testifies, book X, chapter XXIX, and Aristotle, book VIII On the Nature of Animals, chapter III. Thus indeed St. Basil continually, like a nightingale, sang forth to all the golden doctrines of God with his voice. Thus St. Dionysius the Areopagite is called "a bird of heaven" by St. Chrysostom, homily On False Prophets: St. Ephrem is called "a sonorous lyre of the Holy Spirit" by Theodoret: St. Athanasius is named by St. Gregory of Nazianzus "a trumpet of truth." Moreover, the ancient theologians and patriarchs of almost all nations committed their wisdom concerning God and their Ethics concerning morals to posterity in measured verse, so that these things might flow more sweetly into the minds and adhere more tenaciously to memory, things which the musical harmony of verse would frequently soothe both ears and mind. Thus indeed God, bearing law to the Gentiles after the manner of the ancient poets, flowing gently through the ear into the mind, invaded the dominion of souls by the sweetness of songs, so as to snatch them away to the delights of heaven and love of the most loving Godhead. Thus Moses sang the song of keeping the law, Deuteronomy XXXII. Thus before Moses St. Job, the master of patience and the first author of heroic verse, composed his work in the same manner. Following these leaders, Deborah, David, Solomon, Hezekiah, Isaiah, and the other Prophets, indeed even the Blessed Virgin, poured forth the ardors of heavenly doctrine and piety in the melodic harmony of verses. The same was imitated by the heroes and philosophers of the Gentiles, such as Orpheus, whose hymns concerning God exist; Trismegistus, Pythagoras, Solon, Apollo, Homer, Hesiod, the Sibyl, Hystaspes, the ancient king of the Persians, Socrates, Plato, who is said to have composed tragedies, dithyrambs and epigrams with divine genius; Aristotle, Numa Pompilius, Scipio Africanus, Cato, Cicero, Julius and Augustus Caesar, and countless others, who handed down their doctrines concerning morals in the measured modulation of verses. The same was followed among Christians by St. Gregory of Nazianzus, St. Gregory the Great, St. Damasus, Clement of Alexandria, Maximus, Synesius, Amphilochius, John of Damascus, Sophronius, and recently St. Francis Xavier, apostle of the Indies, who, in order to imbue the Indians with the faith of Christ, elegantly wove the principal heads of Christian doctrine into verses of the Indian language: he first instructed the boys with these; then the boys, forming a choir and with Xavier leading, sang the same songs in the streets, at crossroads, in the fields and in temples. At the unheard-of novelty and pleasure of the singing, crowds of Indians gathered from all sides, and with their minds suspended in admiration of the things being sung, Xavier explained each one: and by this method he converted the Indians. Plato saw the same thing, when in book III of the Republic he taught that boys should first be instructed in music, and through it in ethics and good morals. Mystically, St. Augustine in Psalm LVI, verse 9, on those words: "Arise, psaltery and harp," teaches that Christ is the musician and citharist, who sings sweet songs of doctrine and piety to the soul, and this so that we might sing a song to our God more eagerly. "That virginal flesh of Christ the Lord," he says, "working divine things for us, is a psaltery: that same flesh of his, suffering human things for the salvation of men, is a harp, with the strings of love fittingly stretched on the cross; and therefore it is sonorous and melodious." 6. MEN RICH IN VIRTUE, HAVING ZEAL FOR BEAUTY: MAKING PEACE IN THEIR DWELLINGS. - In Greek it is: Men rich, supplied or equipped with strength or fortitude; living peacefully in their habitations, or dwellings and neighborhoods: for the Complutensian Greek reads κατοικίαις; others, παροικίαις; the Zurich: Men rich, who excelled in power, who lived prosperously in their own homes. For "peace" signifies to the Hebrews prosperity and abundance of things: nor did they always wage wars, but sought and prepared peace for themselves and theirs through war. The Syriac: Resting in their strength. Here is that true saying: "Virtue is the piper of fortune." In the Greek therefore the ancients are commended by three external goods: namely first, by riches; second, by virtue, that is, strength both of body and mind, and of soldiers and armies; third, by peace and prosperity. The Latin translator, however, adds a fourth, namely "having zeal for beauty," which they explain in various ways: First, Lyran: "Beauty," he says, "that is, of the law and the Prophets, whose study is very beautiful, according to that in Genesis XLIX: "Naphtali is a hind let loose, giving words of beauty."
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Secondly, Palacius, connecting the beauty with "virtue," thus explains: "They had zeal, he says, in the virtue of beauty," that is in the most beautiful virtue. For it is a Hebrew phrase "the height of the firmament," to say for the highest firmament; thus "the virtue of beauty," that is the most beautiful virtue, to which being attracted by its beauty those ancestors applied all their zeal. Thirdly, Jansenius, so that he may adapt the Latin to the Greek: It is signified, he says, that they had in virtue, that is in fortitude and strength, "zeal of beauty," that is that they said it to be a beautiful and excellent zeal, so that they might acquire fortitude for themselves, and be equipped with strength both of body and of their army. For when others place the zeal of beauty and excellence in delights and pleasures, and consider that beautiful, these had in strength the zeal of beauty, namely so that they might be well equipped against their external enemies. But "having the zeal of beauty" is lacking in the Greek: whence it cannot be adapted to it. Again the Bible corrected at Rome and others everywhere disjoin "the virtue" by a comma from "the beauty": therefore this cannot be joined with that. I say therefore: the sense is, as if to say Our ancestors were zealous for beauty, namely so that they might beautifully adorn the temple and sacred things, and so that propriety and decorum might be preserved in every matter, as if to say They were decorous in the worship of God and in every action; and therefore lovable to God and the Angels, and admirable to men. Thus Rabanus: "Having zeal for beauty, he says, like Moses and Solomon, who built the tabernacle and temple for the Lord with various vessels and utensils." And Dionysius the Carthusian: "Men, he says, rich in virtue, that is potent in spiritual and temporal riches; as is evident from David, Asa, Jehoshaphat, Hezekiah, Jotham and Josiah, in the book of Kings and Paralipomenon, having zeal for beauty, that is, diligently intent upon the adornment of divine worship and the beauty of the temple." For great is the allurement of beauty: for men are very much drawn to the worship of God and to every virtue, if they see beauty in it. Whence St. Dionysius, On the Divine Names chapter IV: Beauty, he says, that is pulchritude, is called so because it calls to itself, that is it calls and draws all things to itself. We see this in the adornment of temples, altars, sacred vestments, music, organs, etc., which by their appearance and beauty draw men to themselves and to the worship of God. Thus Christ by the beauty of his face, mouth, words and actions drew all into love of himself, according to that, Psalm XLIV, verse 4: "Thou art beautiful in form above the sons of men (Chaldean: Thou art beautiful in soul and body, O Messiah king, above other men). Grace is poured forth on thy lips, etc. In thy beauty and comeliness go forward, prosper, and reign." Thus also his Church his spouse, of which ibid. verse 12, it is said: "The queen stood on thy right hand in gilded clothing, surrounded with variety, etc. And the king shall greatly desire thy beauty."
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7. ALL THESE IN THE GENERATIONS (through generations, ages and centuries succeeding one another continuously) OBTAINED GLORY IN THEIR NATION, AND IN THEIR DAYS THEY ARE HELD IN PRAISES, - that is in their days they gave matter for perpetual praise, so that then and afterwards by all posterity they might be praised. For in Greek it is: and in their days glory; which the Complutensian edition translates: and in their days gloriation, supply and repeat, "they obtained"; the Roman: and in their days is gloriation; others, and in their days is that in which we may glory; the Zurich: All these obtained glory in their ages, and in their times were they matter of praise; the Syriac: All these in the generations had honor, and in their days praises. 8. THEY THAT WERE BORN OF THEM LEFT A NAME TO DECLARE THE PRAISES OF THEM; - because namely being educated holily by holy fathers, and imitating their holy customs they gave to posterity matter of praise, both of their own and of their fathers. The Interpreter reads: Those born of them left a name, that is (as our translator rightly renders it): "They that were born of them left a name." For he praises the fathers by offspring like to themselves, holy and fortunate. Now postponing the "from," thus they read: There are from them themselves those who left a name for the narration of praises. As if here two kinds of the pious were described, one of the illustrious in this verse, who namely left behind them a name and fame; another of the obscure in the following verse, whose namely name perished with their life; whence of them he says: "And there is no memory of them." But those words pertain to the impious, not to the pious, which I shall better show. Wherefore the Latin reading here and elsewhere is purer and truer than the modern Greek; although the Greek too according to the Latin can be explained in this way, as if to say There are from them, namely sons born, who left a name for the praise both of themselves and of their parents; for this is the same as what our translator renders: "They that were born of them left a name to declare the praises of them." Thus live so that you do not understand yourself born in vain," says Cicero, in the Cato Major.
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9. AND THERE ARE SOME WHO HAVE NO MEMORY; THEY HAVE PERISHED, AS THOUGH THEY HAD NOT BEEN; AND THEIR CHILDREN WITH THEM. - Some, as I have said, understand these things of another kind of the pious; namely, of those who lived obscurely and died, so that they left no fame after them. Whence the Syriac, following the Greek, renders this whole sentence thus: There are of them who left after them a name, that discourse may be made in their praises. And there are among them who have no memory, and they perished as they perished. But truly it is evident that these things pertain to the impious from the phrase of words customarily used in Scripture, by which it is said of the impious, not of the pious, that they have perished, as though they had not been; and that they were born as though they had not been born. Again, this is evident from the antithesis of the following verse, wherein, opposing these impious to pious fathers, he adds: "But those men are men of mercy, whose godlinesses have not failed." You will ask: Which impious does Sirach here censure? Jansenius thinks the Philistines, Ammonites and Moabites are censured, as being infidels and enemies of Israel; whose name and posterity therefore utterly perished; but this seems too remote and too far-fetched, and not sufficiently connected and opposed to the preceding verse. (For this verse depends on the preceding one, and is its other part, as is evident from the Greek and Latin Romans). For he would rather have opposed these nations to the fathers and Patriarchs, than to those born of them; and the name, and therefore they represent it; not however their children, especially since among their children many were obscure, indeed impious. Therefore Palacius better thinks that this verse, equally as the preceding one, pertains to the sons or children of the Patriarchs. For he assigns two kinds of their children: one of the pious, and therefore illustrious; another of the impious, and therefore buried in oblivion. Lest anyone object that the Patriarchs had also perverse sons, and therefore ignoble, who did not so much honor the names of their parents as dishonor them; he anticipates this, saying that this is true; but that such sons have utterly perished with their own, and therefore are in that state as though they had not been. Whence, as though not existing, indeed as though those who never were in the nature of things, they are reckoned; who therefore either by consulting, or teaching, or ruling, or defending, or instituting holy laws, rites, orders, or by any other means helping, do good. For this beneficence, piety, justice and holiness is certainly a sign; because its companion and effect are certain and individual. Whence to the fathers this gives a distinction before all others, that they were men of mercy, and pious and beneficent without ceasing. For "have not failed," the Greek is, οὐκ ἐπελείφθησαν, that is, they have not been delivered to oblivion. Whence Rufinus thinks it should be read, did not cease. But the Romans and others read, have not failed, namely in the memory of men, that is, they have not come into oblivion. But, because this is of less moment, and is treated at length in what follows; hence it seems rather that Our Author read, οὐκ ἐτελειώθησαν, that is, they are not finished, have not failed, have not ceased, as if to say: These men were so full of mercy and piety that their pious and beneficent works never had an end or limit; but accumulating one thing upon another, indeed increasing them, they themselves always without measure and limit, both to individuals and to all, strove to do good, and devised and employed new modes of doing good. The Syriac favors this, when it renders: But these men are men of grace and justice; their grace shall not receive an end. St. Bernard aptly applies these things to the holy Apostles Peter and Paul, sermon 3 on the same: "Deservedly, he says, brothers, the mother Church attributes to the holy Apostles what is read in the books of Wisdom: These are men of mercy, whose justice did not receive oblivion, with their seed good things remain. For these are truly men of mercy, either because they obtained mercy, or because they are full of mercy, or because they were mercifully given to us by God. And see what mercy they obtained. Ask Paul about himself, or rather listen to him confessing willingly: I was a blasphemer, and a persecutor, and wicked; but I obtained mercy. And after many things he asserts, "the Apostles were men of mercy, that is, full of mercy, or men of mercy given to the universal Church; for we know that these men neither lived for themselves, nor died for themselves, but for him who died for them, or rather for all of us because of him. For how much will their justice profit us, when their sins also, as has been shown, profited so much? Their life works for us, their teaching, even their death itself. For in conversion the blessed Apostles conferred continence upon us, in preaching wisdom, in their passion patience. A fourth thing even to this day they do not cease to confer, being full of mercy, which is the fruit of holy prayers. Although even in their very life you would find something to count, namely the confidence which they had afforded us by the exhibition of miracles. And who could enumerate how many benefits have come to us through them? Well therefore does Scripture speak of them: Because these are men of mercy." Then St. Bernard: For whose pieties did not fail, reading with the Greeks: Whose justice did not receive oblivion, he thus adapts the same to individuals: "Do you wish that yours also should not receive oblivion? Beware of a threefold danger, and it will flourish forever before the Lord. For you read: Because you are lukewarm, I will begin to vomit you out of my mouth, Apocalypse III. You read: If the just man turn away from his justice, etc., I will not remember all his justices, Ezekiel XVIII. You read that it will be said to some in judgment: I know you not, Matthew VII. Certainly to those who have received their reward. Therefore all lukewarm justice, all transitory justice, all sold justice will be in oblivion before the Lord. But not so the justice of the Apostles, which appears sufficiently from what follows: With their seed good things remain. For the footsteps of the Apostles remain even to this day in us, and their religion, because it is from God, cannot be dissolved. Therefore we are the seed of the Apostles through preaching, but through adoption and inheritance the seed of Christ, and nephews of the Apostles." 10. BUT THOSE ARE MEN OF MERCY, WHOSE PIETIES DID NOT FAIL. - "Men of mercy" are called not so much passively, those who obtained mercy from God (as Rabanus wishes) as actively, that is, men truly merciful, so that they seem to be born from mercy as from a mother, and to be wholly formed from it, such as was Job saying, chapter XXXI, 18: "From my infancy mercy grew with me, and it came forth with me from the womb of my mother." In Hebrew they are called אנשי חסד anse chesed, that is, "men of piety," that is, men of beneficence, that is, truly beneficent; whence Vatablus translates: "men well-deserving"; the Zurich Bible, men relying on mercy: or אנשי תחנונים anse tachnunim, that is, men of mercies; whose bowels and hearts are full of compassion and mercy. It could also be translated, men of prayers, of prayers or supplications, that is, most fervent supplicants and intercessors for the people. For piety is twofold: one toward God, namely his worship, invocation and prayer; the other toward one's neighbor, namely mercy and beneficence; especially because the prayer of the just is the greatest beneficence. For it obtains more good from God than man can give. For piety in Greek is δικαιοσύναι, that is, justice; but justice in the Scriptures often signifies works of mercy, which Our Lord calls pieties, by which namely to one's neighbor either by giving, or by lending fathers and sons of the following fathers, cannot obscure the glory. The sense therefore and antithesis of this verse and the preceding is, as if to say: From those glorious men were born sons worthy, whose praises and names are narrated; there were born other sons unworthy of memory, who perished, as if they had not been; not they alone, but also their sons. For from those holy and mighty men were born not only good sons and worthy of memory, but also evil ones, whom perpetual oblivion has buried, nor are all the fruits which a good tree bears good. But the praise and name of pious sons remains, while that of the impious is delivered to oblivion; wherefore the former commends the glory of the fathers, the latter, since it is blotted out, can neither harm nor detract from them.
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Moreover, he especially notes the distinction and disparity of the sons of Abraham and Isaac with their descendants. For from Abraham was born Isaac, who, just as he was the heir of Abraham's faith and holiness, so also was he the heir of Abraham's family, wealth and blessings. From the same Abraham was born Ishmael, who, cast out from Abraham's family and disinherited, thus became an exile and stranger to it, and his descendants the Hagarenes and Saracens, infamous for infidelity and depraved morals, were almost always enemies of God's people, namely formerly of the Jews, now of Christians. Similarly, Isaac begat Jacob, and left him as heir to his faith, family, the holy land, and the promises made to him by God; but Esau, likewise begotten by him, and his descendants the Idumeans, he excluded from these; whence the Idumeans so perished that not even their name survives. 11 and 12. WITH THEIR SEED THEIR GOOD THINGS SHALL REMAIN, A HOLY INHERITANCE THEIR GRANDCHILDREN. - Thus the Roman version; for the reading here varies both in the Latin and Greek codices. For the Complutensian Greeks read: With their seed remains good inheritance, their grandchildren in testaments. Which Vatablus explains: To whose progeny remains good possession, and whose seed is comprehended in the covenant; the Syriac: With their seed persevering is their happiness, and their root in the children of their children; but the Romans: With their seed shall remain good inheritance, their grandchildren; Rabanus however: With their seed persevere good holy inheritance of their grandchildren; Hugo, Jansenius and others: And with their seed perseveres good inheritance, and the seed of their grandchildren stood in testaments. And thus Francis Lucas thinks it should be read, because this reading is more conformable to the modern Greeks. But we must follow the Roman reading, as both more common and more apt and true. The sense therefore is, as if to say: Because the pieties of the fathers did not fail, but persisted, hence God merited to grant that with their seed, that is their descendants, there should likewise remain all good things both temporal and spiritual; and especially this which ought to be reckoned the greatest by right, that "their grandchildren be a holy inheritance," so that they leave behind them holy heirs, namely holy grandchildren, and those imitate their holy fathers; and just as they succeed to their possessions and wealth, so also to their holiness by a right as it were hereditary; for God often grants this to the holiness of a father, that his grandchildren be holy; for He Himself is merciful "unto the third and fourth generation," Exodus XX. Great indeed is God's blessing upon fathers and families, when on account of the teachings, examples and merits of the fathers, holiness is transmitted to sons and grandchildren through a long series of generations, as the faith and worship of the true God was transmitted from Abraham, Isaac, Jacob, Moses, etc., to all their descendants and the whole of Israel. Add: The holy inheritance of their grandchildren, as many read it, denotes the holy promises of God concerning the Messiah, concerning God's protection, concerning justice, grace, glory, etc., which God promised and granted to the grandchildren of the fathers, because they imitated the faith and holiness of their fathers; for in the right to such promises, says Jansenius, the sons of the Patriarchs succeeded to their fathers as it were by hereditary right, and those promises were to them as a good inheritance. Whence St. Paul among other things says that the promises of God belonged to the Jews; and admonishes that we become imitators of those who through faith and patience inherited the promises, Rom. VII. And he adds concerning the heirs of the promise: "For God, willing to show to the heirs of the promise the immutability of his counsel, interposed an oath," Heb. VI. And afterwards he says that Noe was instituted an heir of justice, which is through faith, Hebr. XI. This therefore is the good inheritance, which passes to the seed of the Patriarchs, not only carnal, but much more spiritual. AND THEIR SEED STOOD IN THE COVENANTS. - The "and" is exegetical and causal, that is to say, The grandsons of these men were the holy inheritance of the fathers, that is, the holy heirs of theirs; because they themselves who were "seed," that is, sons and descendants of theirs, "stood in the covenants," that is, persisted in the laws and commandments of God; for these are called "covenants," that is, pacts; because under this condition God entered into a covenant with the Patriarchs and their descendants, namely if they themselves should keep His laws and precepts. Hence secondly, this meaning is to be referred back to the former part of the preceding verse: "With their seed good things remain;" he explains all these good things here, and calls them "covenants," that is to say, Because they themselves persisted holily in the covenants, that is, in the laws, the covenant of God sanctioned; hence they likewise persisted in the covenants, that is, in the good things promised by the covenant of God, that is to say, Sons and grandsons succeeded to the inheritance and goods which God had promised as it were hereditarily to the fathers and their descendants; and this on account of those very fathers, whom the sons imitate, and to whom they succeed by hereditary right both in faith and in goods. Whence the Zurich Bible and Jansenius thus explain it: They stood in the covenants, that is, the covenants of God, the seed of the fathers, that is, in those covenants their seed was comprehended unto eternity. Whence for ἔστη, that is, stood, the Complutensian reads ἐστί, that is, is; for God promised to the fathers that He would be God not only of them, but also of their seed after them forever, Genesis XVII, 7; and this on account of the merits of the fathers, according to that word Genesis XXII, 18: "In thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice." Rightly therefore it is said here: And their sons stood, that is, were comprehended in the covenants of God on account of them. Whence also the Greek texts repeat the same thing, and from these the Zurich Bible by repeating thus translates it: Their offspring was comprehended in the covenant, and the posterity succeeding to it. Moreover this seed of the fathers, in the time of Sirach, was carnal, namely Hebrews, according to the flesh born from the fathers. Now indeed, since they have degenerated from the faith and life of the fathers through infidelity and impiety toward Christ, and therefore are excluded from their inheritance and blessing; in their place succeed the spiritual sons, namely the faithful and Christians, who according to faith are sons of Abraham, and therefore heirs of his blessing, and of the promises concerning grace and eternal glory, as the Apostle teaches Romans IX, 8. Whence he adds concerning these: 13. AND THEIR CHILDREN FOR THEM REMAIN EVEN UNTO ETERNITY, ("children" not so much carnal, namely Jews; for although these in the time of Sirach were faithful, and therefore glorious, yet now they are unfaithful, and therefore inglorious, degenerate, vile, abject and infamous on account of the slain Christ: but spiritual, namely the faithful both from the Gentiles and from the Jews, who follow the faith and religion of Abraham and the Patriarchs. For these will remain forever both in the heavens through happiness, and on earth through the continuous propagation and increase of the faithful. And therefore "their seed" not carnal, but spiritual, namely the continuous offspring of the faithful and holy), AND THEIR GLORY SHALL NOT BE FORSAKEN. - In Greek, οὐκ ἐξαλειφθήσεται, that is, shall not be blotted out, shall not be obliterated; Zurich Bible: Their posterity will remain forever, nor shall their glory be abolished; Syriac: In their covenant their seed stands, and the children of their children in good works, and their memory endures unto the age, and their glory shall not be delivered to oblivion. 14. THEIR BODIES ARE BURIED IN PEACE; - Syriac, were gathered: First: "In peace," because they died full of days, and equally of good works, in good old age, satisfied with this life, desirous of a better one, as is said of Abraham Genesis XXV, 8. For the body, worn out and broken by so many and so long and continuous labors of this age, pains, hardships, persecutions, enemies, with which it is constantly in conflict, desired through death to be freed from all these things, and to rest in the sepulcher, just as the soul in the bosom of Abraham, according to that word Job III, 13: "Now I should be sleeping and at rest," etc. Secondly, "in peace," because they had their just funeral rites, namely obsequies, lamentation, funeral pomp, etc., as if buried in peace, which in war are often denied. Among these just rites, however, are reckoned prayers, alms, and sacrifices for the dead, such as it is clear the Jews believed and practiced II Maccabees XII, 43. Third, "in peace," because they were buried with their own and among their own, with whom they had lived peacefully and amicably. For it is a natural desire of man that with those with whom you have lived amicably, you should be buried peacefully with the same, so that there might be communion of the sepulcher in death among friends and kinsmen, as there was a house in life. Hence Abraham was buried with his wife Sara in the double cave, Genesis XXV, 10. In the same cave Isaac was buried with Rebecca; and therefore Jacob wished to be buried in the same place with Leah, Genesis XLIX, 31. Hence Joseph, dying in Egypt, was unwilling to be buried there, but among his own in Chanaan; wherefore adjuring his own: "Carry away, he said, my bones with you from this place," Genesis L, 24. Hence that phrase frequent in Scripture: "He was gathered or added to his fathers." Fourth, "in peace," because while the body rested in the sepulcher, the soul descended to the limbo of the fathers, and there rested amicably among its own in the bosom of Abraham. Whence the Zurich Bible translates: Their bodies were buried in a peaceful matter. Fifth, "in peace," because their sepulchers were not disturbed or violated, as the Gentiles disturbed the sepulchers of their own, evoking the shades of the dead through diviners and magicians. Just as Saul through the pythoness evoked the soul of Samuel, who therefore indignantly said to him: "Why hast thou disquieted me that I should be raised up?" I Kings XXVIII, 15. Sixth, "in peace," because they awaited the resurrection in which the body with the soul would live blessed and glorious in perpetual peace and happiness, according to that of the Psalmist: "In peace in the selfsame I will sleep and take my rest." And that of Simeon: "Now thou dost dismiss thy servant, O Lord, according to thy word in peace." Hence at Rome in the entrance of the crypt of St. Priscilla, where very many bodies of the Saints are buried, we read inscribed: "We await rest here," which the Church prays for the dead, saying: "Grant them eternal rest, O Lord." Seventh, "in peace," that is in honor, dignity and splendor, or opulently, splendidly and magnificently (for peace to the Hebrews signifies riches, abundance of things, and every good) they were buried; because they had monuments, indeed opulent and magnificent mausoleums, such as was that of David, of whom Josephus says, book VII of the Antiquities, near the end: "And his son Solomon buried him in Jerusalem magnificently besides those solemnities in the funerals of kings, with the greatest riches also brought into his monument, the magnitude of which it would be easy to conjecture from what we shall say. For after 1300 years Hyrcanus the high priest, being besieged by Antiochus, surnamed the Pious, son of Demetrius, wishing to give him money so that he would withdraw his army and lift the siege; and being unable to obtain it from elsewhere, having opened a chamber of the monument of David, and having brought out from it three thousand talents, and having paid part of them to Antiochus, he freed himself from the danger of the siege, as we have also indicated elsewhere. And again after many years had elapsed, King Herod opened another chamber and took out a great sum of money." Similar were the monuments of other Kings, Patriarchs and Prophets, which posterity honored and venerated with great reverence, according to that saying of Christ: "Woe to you, Scribes and Pharisees hypocrites, who build the sepulchers of the Prophets, and adorn the monuments of the just! etc.," Matthew XXIII, 29. Thus Jacob erected a pillar at the sepulcher of his wife Rachel, Genesis XXXV, 20. Thus of Christ Isaiah predicted, chapter XI, 20: "And his sepulcher shall be glorious." Thus at Rome and elsewhere we see and venerate the glorious and magnificent monuments of St. Peter, St. Paul, St. Lawrence, St. Sebastian, St. Cecilia, St. Agnes, etc. To pass over other things which I have reviewed as admirable on this matter, Isaiah XI, 14. See and marvel how glorious is the monument at Assisi of St. Francis, humble and poor (who for Christ made himself a mockery and a prodigy of the world, and so dying from the greatest humility wished, and as far as in him lay wanted to be buried on the hill of hell, namely in a place destined for the torments of malefactors); whence the Pontiff ordered this epitaph to be inscribed to him in capital letters: "Of Francis the Roman, conspicuous for lofty humility, the support of the Christian world, the restorer of the Church, to the body neither living nor dead, wonderful with the marks and nails of the crucified Christ, the Pope of the new structure, weeping, rejoicing and exulting, by command, hand, and munificence placed, in the year of the Lord 1228, the sixteenth day before the Calends of August. Dead before death, alive after death." Because namely in life he carried about the mortification of Jesus in his body; but after death standing with whole body, and with vivid eyes looking up to heaven, with the sacred stigmata impressed upon him by Christ, persisting with blood as if flowing fresh. For thus Nicholas V the Pontiff saw him in the year 1449. See Wadding in the Annals of the Minors, in the year of Christ 1230. AND THEIR NAME LIVETH FOR GENERATION AND GENERATION. - The Zurich Bible: And their name liveth through all ages of the centuries, both in heaven with God, the angels and the Blessed, and on earth with men of all lands and times. By "name" understand both the name and fame, and metonymically the thing named, or whose name it is, namely the fathers themselves. For these, as to the soul, in the time of Sirach lived happily in the bosom of Abraham; but now after Christ they live more happily in heaven, and rising in the common resurrection in body and soul will live most happily and will be endowed with eternal glory; indeed many of them have already risen with Christ and ascended gloriously into heaven, as is evident from Matthew XXVII, 52. For to their body, which he said was buried in peace, he opposes the name which consists chiefly in the soul. For the soul desires eternal name and fame, because it itself is immortal and eternal, and desires to be blessed and happy forever: the companion and attendant of this blessedness is eternal fame. Here therefore the appetite for eternal fame and name is a sign and effect of the immortality of the soul. For from the fact that it is immortal, it desires an immortal name, but a true one, not a shadowy one, namely founded in its immortal happiness and glory. For what profit is an eternal name to Alexander, Pompey, Julius Caesar, when their soul is tormented in hell, and cannot have sense of this name and fame, indeed is ignorant of it? Or, if it knows it, this does not conduce to its pleasure, but to greater torment. Moreover, the root and cause of this name, fame and glory is outstanding virtue; for this begets name and fame, fame begets glory. Hence at Rome in the temple of St. Mary of the Angels on the tomb of Cardinal Alciati we read this epitaph inscribed: He lived by virtue. Memory lives, Glory will live, Fame flies through mouths, the spirit holds the stars. Great and blessed is he to whom this epitaph could truly be given! 15. THE PEOPLE SHALL DECLARE THEIR WISDOM, AND THE CHURCH SHALL SHEW FORTH THEIR PRAISE. - Thus the Romans, although Jansenius and some others read narrent in the present tense for narrent, and nuntiat for nuntiet. So also the Zurich Bible: The people, it says, proclaim their wisdom, and the assembly celebrates their praises. The Greek texts have in the future: The people shall declare their wisdom, and shall declare (ἐκδιηγήσεται), (although the Complutensian and Roman editions read it with another accent ἐκδιηγεῖται in the present tense, that is announces), that is the Church shall announce. All these amount to the same thing, as if to say: These heroes by their deeds are worthy that the Church celebrate their wisdom and praises perpetually; and therefore I exhort all to do this, nor do I doubt that many will do it: wherefore as they now celebrate them, so henceforth they will celebrate them in all ages. For "the memory of the saints is a way to virtue, and sanctification a stimulus," says St. Antony, as attested by Athanasius, in his Life, XXVIII. 16. HENOCH PLEASED GOD, AND WAS TRANSLATED INTO PARADISE, THAT HE MAY GIVE REPENTANCE TO THE GENTILES. - After the common praises of all, he now begins the individual eulogies. He begins with Henoch, omitting Adam, Abel, Seth, Enos; because Henoch was more illustrious than all these and the other ancestors, and therefore worthy to lead this chorus of heroes as it were as a leader; especially because Henoch not only lived holily for himself, as Abel and Seth did, but shone forth to the whole world by his holiness, and will shine forth much more at the end of the world, when he is reserved and destined by God. For Henoch "walked with God," that is, as the Septuagint, and Sirach following them, translate, "pleased God," namely as a most beloved servant pleases his master, or a son pleases his father. See the words at Genesis V, 22, where I have also spoken of his translation. Moreover St. Irenaeus, Book IV, chapter xxx: "Henoch," he says, "pleasing God without circumcision, when he was a man, performed the office of God's legate to the Angels, was translated, is preserved even now as a witness of God's judgment; for the Angels indeed who transgressed fell into judgment, but man who pleased was translated into salvation." He calls Angels those whom Moses, Genesis vi, 2, calls "sons of God," namely the sons of Seth, who mingled with burning lust with the daughters of men, namely of Cain, and from them begat proud and impious giants, on account of whom God therefore brought the flood upon the world, after he had first sent Henoch to correct them, but in vain. These sons of God and giants Irenaeus, following Josephus, Philo and others, held, as it appears, to be angels either good or bad, or demons. See the words at Genesis vi. The cause therefore of Henoch's translation was his outstanding holiness, by which he wonderfully pleased God. Whence the Nazianzene, in his poem On the Praise of the Virgin: Holy faith (he says) and piety carried Henoch to the stars. And in oration 20: "His entire life," he says, "was nothing other than a translation;" for he had transferred his mind from earth to heaven to God, with whom he walked. And the author of On the Marvels of Holy Scripture, in St. Augustine, book I, chapter III: "Henoch," he says, "without death, for almost the whole span of an age, is kept removed from the conversation of men, so that in him it might be shown how men, if they had not sinned, would be changed by the generation of offspring into spiritual life without death." Note: "Into paradise" is not in the Greek, but Our [Vulgate] once read it in the Greek, as Sixtus Senensis, Delrio and others think; or certainly it is understood to be supplied in the translation, as Jansenius wishes. For the common sense of the Church and of the faithful in every age has been that Henoch was translated into paradise: wherefore when it was said Henoch was translated, immediately all understood him to have been translated into paradise. That this is so is clear from St. Athanasius, in the narrative of the Nicene Council, where he says that Henoch was translated, that is, transferred, namely into paradise, as his Interpreter has learned to render it; for St. Athanasius compares Henoch to Adam in that Adam was placed in paradise, but Henoch was translated, that is, transferred into paradise: for no other place could be assigned to him walking with God and already transferred from the earth. Wherefore it is of faith that Henoch was translated into paradise; for Holy Scripture here expressly asserts it, namely the Latin Vulgate, which the holy Council of Trent, session IV, decreed should be received as authentic and true Holy Scripture in all things and to be preferred to the Greek and Hebrew texts. Whence the concordant opinion of the Fathers and Interpreters, and the common sense of the whole Church is that Henoch was translated into paradise, although some doubt what and where this paradise is. In a similar way, in Psalm xcv, 10: "The Lord hath reigned," the Septuagint once added, "from the wood." For thus St. Justin, St. Cyprian, St. Augustine, St. Leo, Arnobius, Theodore, Theodulph read it, and also the Roman Breviary, indeed and the hymn on the Passion, yet in some copies no Greek or Latin codices have it, nor even St. Jerome, in his edition of the Psalms according to the Septuagint corrected by himself, much less in his version from the Hebrew. For in the Hebrew it is not "from the wood"; but the Septuagint added it for the sake of mystery, so that they might prophesy that Christ's kingdom was obtained by the merit of the cross, which however has now fallen away and is found in no Bibles; indeed Theodoret did not even read it in his Commentary on the Psalms. It is asked therefore what paradise is, into which Henoch was translated. First, some understand by paradise the limbo of the fathers, or the bosom of Abraham, of which Christ on the cross said to the penitent thief: "This day thou shalt be with me in paradise." But before Christ this limbo was a prison of hell, not a paradise of earth or heaven; but Christ after his death descending into it, and blessing the fathers, and granting them the vision of his divinity, changed this prison into paradise. Second, others understand by paradise heaven. Thus St. Ambrose, in the book On Paradise, chapter III, says Henoch was caught up to heaven; and St. Jerome, in chapter ix of Amos, asserts that he ascended to heaven with Elias. So also St. Gregory, homily 29 in the Gospel. So also Dorotheus in the Synopsis says they penetrated the heavens and dwell with the angels in the heavens. And Alcimus Avitus, book IV, On the Flood, chapter vi, sings of them: They left earthly homes, they entered the heavenly. Whence Procopius of Gaza, in Genesis II, and some others infer that they are blessed and enjoy the vision of God; and reign in glorious bodies with Christ. But this opinion is opposed by the fact that they are not yet dead and will return, so that they may labor for Christ and die, and thus be blessed and glorified. For they will fight against Antichrist and be slain by him. I have refuted this opinion at greater length in Genesis v, 22. Furthermore, St. Ambrose, St. Gregory and some others already cited are to be conveniently explained, namely that by heaven they understand the air; for they thought paradise to be in a place higher and aerial than the earth, and this from the fact that Elias is said to have been caught up in a whirlwind to heaven, IV Kings, II. Wherefore just as that passage can be explained, namely that Elias was caught up into the air, so that he might be transferred through it into paradise: so also in the same sense the Fathers cited can be explained. For thus St. Gregory expressly explains himself, homily 29 in the Gospel. I say therefore that this paradise is on earth, and appears to be that terrestrial one in which Adam was first placed by God. It is proved, first, because this name "paradise" commonly signifies it in the Scriptures, when it is named simply; for otherwise something is added by which it is determined to something else. Second, because Elias and Henoch are not in heaven, since they are not yet dead, much less blessed; nor are they even in hell, because that is a prison and gehenna, not paradise. Therefore they are on earth. If on earth, therefore they are in the terrestrial paradise, since there is no place better and more worthy for their rapture and blessed life, both on account of the purity and pleasantness of the place, and on account of the temperance and mildness of the air. Thirdly, because that Enoch was taken up there, and then Elijah, many of the Fathers and Doctors teach expressly, and especially St. Irenaeus, book V Against Heresies, chapter v, where he asserts that he received this from the tradition of the presbyters of Asia, who received the same from the Apostles: St. Justin Martyr (or whoever is the author, for it does not appear to be St. Justin's, because he cites Origen, Questions LXXXI and LXXXIII, and Question LXXXVI cites Irenaeus, and calls him a Martyr, whereas Justin was older than both), Question LXXXV to the Orthodox; Victorinus, in the Apocalypse chapter xi; St. Athanasius, epistle On Receiving the Nicene Synod; St. Ephrem, in Barcephas, book On Paradise, chapter 1; St. Jerome, epistle 61 to Pammachius, where he calls Enoch and Elijah "colonists of Paradise;"; St. Augustine, book I On the Merit and Remission of Sins, chapter III; Primasius, Haymo, Anselm, Ribera, in chapter xi to the Hebrews; St. Isidore, book On the Life and Death of Saints, chapter III; St. Thomas, III part, Question XLIX, article 5 to 2, where he adds that it is probable that they are nourished and preserved by the tree of life; Lyra, and Palacius here, Abulensis, in Genesis chapter v; Bellarmine, book On the Grace of the First Man, chapter XII, D. Soto, in IV, distinction 46, Question 1, article 1; Gregory of Valencia, tome 1, disputation 7, Question VI, point 2 to 3; Tyraeus, On the Appearances of the Son of God at Tabor, chapter III; Suarez, III part, Question LIX, article 6, disputation 56, section I; Malvenda, On Paradise, chapter LXXXVII; Delrio, adage 787. These authors say that Elijah and Enoch were not only taken up into paradise, but even now dwell in it; whence Rabanus reads this passage of Sirach thus: "Enoch pleased God, and was translated into paradise."
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You will say: Paradise was overwhelmed by waters after Enoch, in the time of Noah, and from that its pleasantness perished; therefore Enoch could not dwell in it then. I answer: Many deny the antecedent, some entirely, others in part. For what prevents us from saying that God preserved some part of paradise untouched by the flood, so that He might preserve Enoch in it, who, just as he was immune from guilt, so it was fitting that he should be also from the punishment of the flood? But suppose the whole paradise was overwhelmed by the cataclysm, nevertheless when the waters soon subsided it emerged again, and God restored to it with its pleasantness its citizen Enoch, who had been lifted into the air at the time of the flood. For the place of earthly man is the earth, not the air: but on earth, for Enoch already confirmed in grace through rapture and a candidate for eternity, there was no place more fitting than paradise. These things are said with great probability; yet nothing here is certain from faith, as St. Augustine teaches, book II On the Merits and Remission of Sins, chapter III. Wherefore Sixtus Senensis somewhat goes beyond bounds, book V of the Library, annotation 36, when he asserts that it is contrary to the rule of right faith to deny that Enoch and Elijah were translated into the earthly paradise; for paradise signifies any pleasant place, whether it be in heaven, or in the air, or on earth. Whence St. Chrysostom, homily 21 on Genesis, St. Gregory, homily 29 on the Gospel, St. Cyprian, On the Mountains of Sinai and Sion, say that it is not known into what place Enoch and Elijah were translated. Symbolically, that Enoch was translated into paradise signifies equally with Elijah that he dwells in great rest and pleasure of body and soul; for paradise is a place of pleasure. Thus St. Gregory, homily 29 on the Gospel, where he teaches that the rapture of Enoch and Elijah prefigured the ascension of Christ into heaven. For each through rapture was confirmed in grace and in good, so that they are not in danger of any sin; for they are midway between wayfarers and the blessed, and candidates for blessedness. Again, since they are just and cannot merit, surely it is fitting that they cannot demerit either, otherwise their condition would be unjust and more prone to evil than to good, and therefore worse. Secondly, from this Suarez infers, in the place cited, that they suffer in no way disordered movements of concupiscence, nor that corruption of the body which weighs down the soul and depresses the sense of one thinking much; both because this is almost necessary for perfect purity and rest of mind; and also because, since they are deprived of perfect felicity and patiently bear that absence of God for God's own sake, it is fitting that they at least enjoy the greatest goods and joys both in mind and in body; nor do bodies which are corrupted weigh down their souls or earthly habitation depress their senses as one thinking much, who are known to have walked with God: every impediment has been removed from the midst, every occasion taken away, no matter left which might weigh down their affection or depress their intellect. For Scripture commemorates the former (that is, Enoch) for this reason of rapture, lest perhaps malice overcome wisdom, and lest his intellect or soul be able to be deceived or changed further. Thirdly, from what has been said Suarez gathers in the same place that they rejoice in the greatest consolations of God and divine illuminations and frequent revelations; at least concerning those things which are suited to their state. Whence I do not doubt, he says, that they have already known the coming of Christ and the redemption of the world through Him now consummated. For they had previously the express faith in Him about to come, and greatly desired His coming; therefore it was not fitting that they should now be in darkness and in error; rather it is established from the Gospel concerning Elijah that he saw and spoke with Christ on the day of the transfiguration, and the same can be thought of Enoch, namely that he saw Him at some time. Whether he now sees Him according to His humanity is uncertain. Whence St. Bernard, sermon 6 On the Ascension of the Lord: "Happy," he says, "those men through whom the divine ascension is read as prefigured, Enoch snatched away, Elijah translated; happy indeed who alone now live for God, alone are free, understanding, loving, enjoying." And he adds the reason, which see in the same author. Tropologically, Enoch walking with God and dwelling in paradise are imitated by Religious, who, having renounced worldly cares, have wholly consecrated themselves to God, and devote themselves to prayer and contemplation. Such was Bonosus, the companion of St. Jerome, concerning whom he himself, in epistle 41 to Rufinus, says: "Like a certain new colonist of paradise he walks; no one of the farmers, no one of the monks adheres to his side as a companion. Alone there, or rather now with Christ accompanying him, not alone he sees the glory of God, which even the Apostles did not see except in the desert." Such also was St. Marcella. Whence the same St. Jerome, in epistle 18 to Marcella, says: "Let Rome have, he says, its tumults, let the arena rage, let the circus rave, let the theatres luxuriate: for us it is good to cleave to the Lord, and to place our hope in the Lord, so that when we find so much in heaven, we may grieve that we have sought small and perishable things on earth." Whence also he adds: "To be seen and to see, to be saved and to save, is alien from the purpose of monks and from quiet." Anagogically, Enoch was a type of the resurrection and renovation of the world, whence Enoch in Hebrew is the same as renovation, says Anastasius of Sinai, Patriarch of Antioch, book VII of the Hexaemeron. And in book X: "Enoch, he says, first as pleasing to God described and prefigured the resurrection, having become immortal, and was translated by God." And Tertullian, in the book On the Soul, chapter LVIII, speaking of Enoch and Elijah: "Candidates for eternity, he says, learn immunity of the flesh from all vice, from all loss, from all injury and insult." Thus also Theodoret, Question XLV, teaches that Enoch was a herald and type of the resurrection. And St. Gregory, in the eighth book of the Morals, near the end: "Enoch, he says, is called dedication: Therefore the wicked dedicate themselves in the beginning, because in this life, which comes before, they plant the root of the heart, so that here they may flourish according to their wish, and in the following country wither away utterly. But from the just the seventh Enoch arises, because the feast of their life is kept as a dedication at the end." Hence St. Epiphanius, in the Ancoratus, somewhat before the end, calls Enoch and Elijah "the two firstborn of our resurrection." And St. Augustine, in book XV of the City of God, chapter xix: "Enoch, he says, is a prefigured postponement of our dedication (which will take place in the resurrection)."
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Similar to Enoch was St. Julian the Second, Bishop of Concha in Spain, who therefore, about to die in the year of the Lord 1208, on the 28th day of January, covered with ashes and a hair shirt, saw the Blessed Virgin attended by choirs of angels and virgins singing: "Behold the great priest, who in his days pleased God," etc., and the Blessed Virgin turning to him: "Receive, she says, servant of God, a palm as a sign of virginity, which you have always kept undefiled." Whence after his death those standing by saw a palm coming forth from his mouth whiter than snow, which was borne to heaven by the angels singing together. For his life had been wonderful, and among other things when he was baptized, there appeared a mitre with a staff signifying his holy episcopate; in which he distributed all his revenues to the poor, while meanwhile he himself, by weaving wicker, procured for himself a meager livelihood. Wherefore beasts sent from heaven carried to him grain to be distributed to the poor. These and many more things in his Life are related by Francis Escudero, a priest of the Society of Jesus.
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TO GIVE THE GENTILES PENANCE. - Thus it should be read with the Romans and Greeks, namely penance, not wisdom, as Rabanus and others read it; although the sense comes to the same thing; for the true wisdom of a sinner is penance. The sense is, as if to say, Enoch was translated, so that returning he might give to the Gentiles examples, warnings, incentives and exhortations of penance, by which they themselves being moved might do penance for sins, which at the end of the world through Antichrist, and his precursors and followers will abound throughout the whole world, and will overflow like a flood. For just as the voice of St. John the Baptist, who was the precursor of the first coming of Christ, was: "Do penance, Christ draws near, the kingdom of heaven draws near," Matthew chapter III, 2; so much more will the same be the voice of Enoch and Elijah, precursors of the second coming of Christ coming to judgment. Note to the Gentiles, for Enoch was a Gentile, namely before Abraham and Moses, to whom circumcision and Judaism were given: he therefore as a Gentile to his fellow Gentiles, or rather to his sons (for all men as they were born from Noe, so also from Enoch, who was the ancestor of Noe) will preach penance; as Elijah, as a Jew, will preach the same to the Jews, and therefore they will be clothed in sackcloth; that is in hair shirts, as preachers of penance, Apocalypse chapter xi, 3. From this place of Sirach it is certain that Enoch equally with Elijah will return at the end of the world, so that they may bring back men drawn away by Antichrist into infidelity and all vices, to faith and virtue. For this is the sense and consensus of the Church and of all the orthodox. The same was predicted by St. John, Apocalypse xi, 3, where also he describes their life and death. See the things said there.
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Moreover God from infinite men by His good pleasure chose these two for so great a work, and therefore He clothed and armed them with singular love of God, religion and zeal. And this fittingly, because Enoch was before the flood in the law of nature among the ancient and first Patriarchs of the world. But Elias was a Prophet in the law of Moses, most renowned for holiness, zeal and miracles, and most expected by the Jews. Therefore He destined them, not others, for this work; both that their preaching and testimony might be more wonderful; and that it might be shown that the same God is Lord of all law, of nature, written and of grace; and the same Christ, the same faith by which from the beginning of the world to the end it is preached, and perseveres in the same Church militant. The modern Greek codices here, as often elsewhere, dissent from the Latin Vulgate. For they have: Ἑνὼχ μετετίθη ὑπόδειγμα μετανοίας ταῖς γενεαῖς, that is: Enoch was translated as an example of repentance to the generations; Zurich: Enoch was taken up as an example of amending life to the nations, others: to the ages, so that namely from his translation, says Jansenius, all understanding that God cares for those who study to please Him, even they themselves might turn from their evil life and do penance, striving to commend themselves to God. Or, as if to say: Enoch was translated, because, while he lived, he was to all generations an example of repentance: so that it might be signified that he was translated because, while he lived, he was to all a mirror of repentance; namely because his holy life taught men of his age repentance, and drew them to it. Our reading therefore, so that it may approach the original reading, seems to be understood thus: Enoch was translated into paradise, that is into some place of pleasure known to God alone, so that by this his translation he might give repentance to the Gentiles, that is might provoke men to a better life, understanding how much God cares for those who please Him, and how much He hates sinners, from whose company He strove to snatch His servant before his time. For it seems that this saying of Wisdom, chapter IV, was spoken peculiarly of him: "He was taken away lest malice should alter his understanding, or deceit beguile his soul." For when the world had already begun to be most pestilential from the corruption of Adam's sin, and from the examples of the sons of Cain, a thousand and one hundred years and more having passed from the creation of Adam, six hundred and sixty-nine years before the flood, the Lord gave to this Enoch a notably good mind, and perfected him in the fear of God, so that he might walk in the innocence of his heart to all God's good pleasure, so that he might be as a burning lamp in a dark age; for he lived most holily for three hundred and sixty-five years, teaching men of his age repentance by deed and word: whom, when they profited not, He snatched from this wicked age; both lest malice should change his mind from the depravity of the worst examples; and that by the very translation God might show how much He cares for the pious, and how much He hates the impious, from whose company He snatched His servant, as one of whom the world was not worthy, and thus also gave them occasion for repentance. This is Jansenius, who therefore denies that from this place it is efficaciously proved that Enoch will come at the end of the world to fight against Antichrist. But truly the sense of the other Interpreters and the faithful is different. Wherefore our Interpreter for ὑπόδειγμα μετανοίας seems to have read ἵνα δῷ μετάνοιαν, that is, so that he might give repentance: and that reading seems to have been followed by the ancients and moderns throughout, who from this place unanimously and constantly teach that Enoch will come with Elias against Antichrist; for there is no other place in Scripture which clearly signifies the same, except this. Therefore the Latin Vulgate is to be preferred in this place, as in others, to the modern Greek, and is plainly to be embraced by the decree of the Council of Trent, session IV. Wherefore not the Latin to the Greek, but the Greek to the Latin is to be adapted, it being great: He was translated Enoch, so that he might be an example and instruction of repentance to future ages at the end of the world. For this is what "he was translated" argues. For so that he might be in his own age a living example of repentance, he ought not to have been transferred, but to have remained alive in life; since therefore he was translated, it is a sign that he is reserved for future ages. Whence Tertullian, book On the Soul, chapter L, speaking of Enoch and Elias: "They are reserved," he says, "to die, so that they might extinguish Antichrist with their blood." And St. Augustine (or whoever is the author; for it does not seem to be St. Augustine's), book I On the Wonders of Holy Scripture, chapter III: "Enoch," he says, "still without death in testimony of the last of time is reserved." The same St. Augustine, book IX On Genesis according to the Letter, chapter IX, assigns Enoch as a companion to Elijah when he comes: so also St. Prosper, in the Half of Time, chapter XIII, Caesarius, Dialogue III and V, at the end, St. Gregory, XIV Morals XI, and homily 2 on Ezekiel, Damascenus, book IV, chapter XXVII, and others throughout, whom I cited, Apocalypse xi. Indeed St. Cyprian, or whoever is the author (for the style argues that he is not St. Cyprian of Carthage the Bishop), in the treatise On Sinai and Sion, asserted that Enoch was called from this, that is, renewed, "because at the consummation of the world he is to be renewed in this world, to confound and refute the Antichrist." For just as he himself in his own age renewed the world corrupted by lust and vices: so the same, returning at the end of the world and as it were renewed, will renew that same world now growing old, indeed decrepit, with the strength and vigor of his spirit. Hence it is probable that this rapture of Enoch was in broad daylight and public, and conspicuous to all, indeed splendid and august, for example by angels appearing in a fiery chariot, or in a cloud, or in a glorious body; both because this is deserved by his extraordinary sanctity, and his conversation with God and Angels; and because through this rapture he was established by God as an example of penance and holy life to men of his age, equally as to future ages; and because from this public rapture there was a common opinion and report among men of every age that Enoch was taken up into paradise, and from there would return to contend against the Antichrist; and finally, because his companion Elijah was taken up in a fiery chariot, IV Kings II; but Enoch was not inferior to Elijah, indeed Elijah was descended from Enoch, because from him through Noah he descended in a direct line of generations. Whence St. Ambrose, on Psalm CXVIII, octon. 7: "Enoch," he says, "on account of his devotion was taken up to heaven, he escaped the poison of earthly wickedness." Hence the same St. Ambrose, book III on Luke, near the end, teaches that Enoch was a type of Christ: "Enoch," he says, "is it not a manifest sign both of the Lord's piety and divinity, in that the Lord did not experience death, and returned to heaven, whose kind of author was taken up to heaven." The same again, book On Paradise, chapter III: "Enoch," he says, "who is called in Latin the grace of God, taken up to heaven," that is into the air. And soon after: "Enoch is indeed a carbuncle, a stone of good odor, which Enoch brought by his holy works, breathing forth a certain grace in his deeds and morals. But Noah as a Prasian stone, displayed a vital color. Indeed at the time of the flood, alone, and as it were the vital seed of the future constitution, he was preserved in the ark." Finally, book On Isaac, chapter viii: "With these wings (of charity) Enoch flew, taken up to heaven." 17. NOE WAS FOUND PERFECT, JUST, AND IN THE TIME OF WRATH WAS MADE A RECONCILIATION. - Rabanus adds, so that he might give penance to the nations; but the other Latin and Greek codices have nothing of the sort. From Enoch, as it were the first herald of penance in a world covered with vices, he proceeds to the second, namely Noah, who was Enoch's great-great-grandson; for Enoch begat Methuselah, who begat Lamech, whose son was Noah: wherefore, just as Enoch was the seventh from Adam, so Noah was the tenth from the same, and in him the first decade of generations ends, and the first age of the world. Again, Enoch was taken up in the year of the world 987. But Noah experienced the flood in the year of the world 1656: wherefore the flood was later than the translation of Enoch by 669 years, during which, as men gradually fell more and more from faith and justice, and rushed into all vices, so that all flesh had corrupted its way, God sent Noah, that he might be a herald of penance, and by threatening the flood might bring men to their senses. But when he attempted this in vain, with men hardened in crime, God angered sent the flood upon the whole world, by which he destroyed all, except Noah alone. The just can be joined with perfect; hence the Zurich version translates: Noah was found perfectly just, that is, Noah was perfect in justice and sanctity: or if you separate the just from the perfect with a comma, as the Romans, Rabanus and others do; the just explains the perfect, that is, Noah was perfect, because he was just by excellence, that is, because he was most just and most holy, and thus the phoenix and sun of justice of his age; for he walked with God, "and," that is, for this reason, "in the time of wrath," when namely God angered wished to destroy all mankind, "was made a reconciliation," because he placated God so that he would preserve mankind through him and his sons in the ark. He was therefore the seed-plot of human nature and of the new age; hence also he is called Janus with two faces, as I said in Genesis: Janus, because he was the discoverer of wine and its inventor (יין jain for the Hebrews is wine); two-faced, because he saw two ages, one before, the other after the flood, and thus, as Nazianzenus says: "Noah was the father of the second world." And in oration 20: "Noah," he says, "received the ark committed to his faith, and the seeds of the second world entrusted to a small piece of wood, and preserved against the force of the waters." The same, in Poem On the Life of Christ: "O ark of Noah," he says, "alone snatched from the deadly waters, and bearing the other world in small seed, endowed with right and sound faith." Otherwise Ly-
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ranus and Dionysius; for they think Noah is called "reconciliation," because he reconciled God by sacrifice to promise that he would no longer bring a cataclysm upon the world. But Sirach says this in verse 29. For reconciliation in Greek is ἀντάλλαγμα, that is, exchange, barter, redemption and the price of redemption. Therefore Noah's piety and holiness was the price by which he as it were redeemed both his family from God's justice, lest it be submerged in the common flood, and consequently the hope and offspring of the human race. Therefore "there was left" to him "a remnant of the earth," that is, a remaining seed in the earth, by which the offspring of men was preserved from destruction. Whence Noah was a type of Christ the redeemer, who by his blood as it were by a price redeemed and bought the human race from destruction. See what is said in I Peter III, verses 20 and 21. Again, Noah was ἀντάλλαγμα and ἀντάλλαγος, that is, exchanged, bartered, a substitute, a proxy; because in place of the impious men of his age perishing in the flood, he was put and substituted to preserve the seed and offspring of men. Syriac: Noah in the time of the flood became a recovery for the world, and on account of him liberation was made. The Zurich Bible translates ἀντάλλαγμα less correctly as "reward"; for it translates: To him (Noah) in the time of punishment falls a reward. Our author takes ἀντάλλαγμα for κατάλλαγμα, that is, reconciliation, peace-making, pacification, and thus the Complutensian, Roman, and other editions take it throughout. Therefore Noah was reconciliation, that is, remedy, price, and restoration of the human race, condemned and adjudged to destruction by God on account of crimes. Whence St. Ambrose, in Psalm CXVIII, octon. 7: "Noah," he says, "by reason of his justice victor over the flood, became the survivor of the human race." Therefore, to collect in summary what has been said, Noah in the time of wrath became reconciliation, so that by the merit of justice he might escape the flood, and the human race, by appeasing the angry God, might as it were redeem and reconcile itself. Both meanings are signified by the word reconciliation, in Greek ἀντάλλαγμα, that is, exchange, redemption, reconciliation; or the price which is offered for redeeming or reconciling; or the thing itself which is exchanged from τοῦ ἀνταλλάττω, that is, I exchange, I redeem. This therefore was the ἀντάλλαγμα of God's wrath: first, because by giving as it were a certain price of his justice, he redeemed the world from destruction, and preserved himself with his own as it were a nursery of human nature in the ark; second, because also by giving from the holocausts which he offered to God, Genesis viii, 20, a "sweet odor," as it were a certain price, or exchange for the stench of sins, offered to God's nostrils, he reconciled the world to God. "Therefore" in favor of Noah "there was left a remnant of the earth," namely the remnants both of men and of other living things, which were preserved in the ark when the flood inundated all things, and were permitted to the world; for τῇ γῇ, that is, to the earth, is the dative case, as if to say, To the earth itself, that is, to the earth-dwellers themselves, the remnants were left. See here how great was the holiness of Noah, and how much one eminently holy man can avail before God; for Noah by his holiness resisted God willing to destroy the whole human race, and as it were bound his hands, that he might spare him and his race. So powerful is even one perfect and eminently holy man. Tropologically, Rabanus and Lyra: Noah, they say, signifies rulers, who amid the waves of the world steer the ark, that is, the Church, and preach the Baptism of penance, appeasing God by prayers and sacrifices for the human race. Thus also St. Augustine in Psalm CXXXII: "Noah," he says, "signifies the rulers of the Church, because he himself steered the ark in the flood." 18. THEREFORE THE REMNANT OF THE EARTH WAS LEFT WHEN THE FLOOD WAS MADE. - "Remnant" is taken here as a substantive; for it is the same as "remnants;" for it signifies κατάλειμμα, that is to say, On account of the sanctity of Noah, by which he reconciled the angry God to the earth and to mankind, God left to him something remaining, that is, some remnants of men to inhabit and cultivate the earth, and to propagate the human race lest it perish, namely Noah with his sons. For, as St. Peter says in his First Epistle, chapter III, 20, in the ark "eight souls were saved." Whence the Syriac translator clearly renders it: Therefore the remnant of the earth was made when the flood came to pass; others: Therefore remnants were left in the earth. In similar phrase and sense Isaiah says, chapter I, 9: "Unless the Lord of hosts had left us a seed, we should have been like Sodom, and we should have been like Gomorrha," namely we should have perished like Sodom and Gomorrha. For "when the flood was made," the Greek texts less correctly have: "Therefore the flood was made;" for Noah was not saved on account of the flood, nor was the flood made on account of Noah, unless you explain it in this sense, that is to say, In order that Noah alone with his might be left as the remnant of the earth, therefore the flood was made; so that all others might be drowned in it; but Noah alone from it might swim out through the ark, which was what God intended. Hence the Hebrews say that Noah saw three worlds and experienced them: the first before the flood, most corrupt; the second in the flood, already submerged and lost; the third after the flood, but being born again and flourishing anew from himself and his descendants. Wherefore he received a blessing similar to that of Adam: "Increase and multiply," etc., Genesis ix, 1. Hence also he lived far longer than others, with the exception of one, Methuselah, so that he might both propagate his descendants and teach them, and instruct them in the faith and worship of the one God. For Noah lived 950 years; but Methuselah lived 969 years. Moreover, Methuselah was born in the year of the world 687. Since Adam lived 930 years, it follows that Methuselah lived with Adam 242 years, so that he could fully hear from him true philosophy and Theology. Again, Noah was born in the year of the world 1056, and he could have lived with Methuselah 600 years, and from him receive all sacred and natural science, so that he might be a teacher to the new world being born from himself. Whence St. Ambrose in Psalm xxxix: "Noah," he says, "was reserved for the seed of future generations, so that from him the seeds of justice might spring up in men." And in the book On Noah, chapter I: "God reserved Noah to renew the seed of men, so that he might be a seminary of justice." Allegorically Hugo: "Therefore," he says, "that is, by the merit of the passion of Christ (who in the time of wrath became the reconciler of mankind to God the Father, making peace through the blood of his cross, whether things on earth or things in heaven), the remnant of the earth was left, that is, the human race was saved, when the flood was made, namely of blood and water flowing from the side of Christ."
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19. THE COVENANTS OF THE WORLD WERE PLACED WITH HIM, THAT ALL FLESH MIGHT NOT BE BLOTTED OUT BY THE FLOOD. - By "covenants" he calls the pacts "of the world," that is, with the world, that is, the earth, namely those made by God with Noah and the rest of mankind his descendants, concerning not bringing a flood again upon the world, by which all flesh of men and animals might again be submerged; or he calls "covenants of the world" the eternal pacts, and lasting for all ages, so as to allude to "I will remember the everlasting covenant which was made between God and every living soul," Genesis ix, 16, where he gives the sign and confirmation of this perpetual covenant by the rainbow. See what is said there. Whence the Zurich Bible translates not so much word for word as paraphrastically: A perpetual covenant was made with him (Noah) that all mortals should never be destroyed by a flood. So also the Syriac: And God swore that there shall be no more a flood, the oaths which he swore to him in truth, that all flesh shall not perish. Understand a flood of water; for by a flood of fire the whole world shall perish and be burned up on the day of judgment, as St. Peter teaches, Second Epistle, chapter III. Therefore God with Noah, as it were another Adam, the head of all mankind, made an eternal and never-to-be-violated covenant, that men should never again be destroyed by a flood. This covenant, together with the rest of the knowledge of God, faith and worship, Noah handed down to his descendants after the flood (for he lived 350 years after the flood), but especially to Abraham, who lived with Noah still surviving for 58 years; for Abraham was born after the flood in the year 292. Similar to Noah was St. Basil, whom therefore St. Gregory of Nazianzus adorns in his epitaphs with these praises: "You alone made life equal to doctrine, and doctrine equal to life: as there is one God reigning over all, so our age saw you, Basil, one worthy pontiff, the most vocal messenger of truth.
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most brilliant eye of Christians, shining with manifold beauty of spirit, and still the illustrious glory and ornament of the Pontus and Cappadocians. I beseech thee humbly to stand for the world and to offer gifts." And below: "Basil, great glory of Christ, pillar of priests and of the city, now divided into many parts, etc. Thy prayer was thunder, thy life was lightning." 20. ABRAHAM THE GREAT FATHER OF A MULTITUDE OF NATIONS, AND THERE WAS NOT FOUND ONE LIKE HIM IN GLORY. - Zurich Bible: Great Abraham father of many nations, nor was there glory like unto him; Syriac: Abraham father of assemblies of peoples, and there was not found a blemish in his glory. This is the third Patriarch, and the restorer of the world in faith and worship of God, namely "Abraham," who was "great" by election, sanctity, honor. It alludes to the etymology of Abram and Abraham; for at first he is called Abram as if אב רם ab ram, that is, father on high, then he was called by God Abraham, as if אב רם המון ab ram hamon, that is, father of a great multitude of nations, to be born and propagated from him partly according to the flesh (as the Jews were), partly according to faith and spirit (as are the faithful and Christians, who imitate the faith of Abraham). See what is said in Genesis, chapter XVII, verse 5.
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AND THERE WAS NOT FOUND ONE LIKE HIM IN GLORY, - both on account of his remarkable faith and sanctity, by which he was made father of believers, that is, of the faithful and saints; and because God made with him and his posterity a singular covenant, and gave him the new religion of circumcision and Judaism; and finally because He promised him the Messiah, namely that Christ would be born from his posterity, in whom all nations were to be blessed. You will gather more from what is said in Genesis, chapters XII and following, whence St. Ambrose, on Psalm CXVIII: "Abraham," he says, "by faith spread the seed of his posterity throughout the whole world: Israel (Jacob) by endurance of labors consecrated a people of believers with the seal of his own name." The same, in the book On Abraham, and elsewhere: "Abraham," he says, "father of faith, prince of the family of the Gentiles (for Abraham was a Gentile before circumcision), and of the generation of the Lord, father of pious election and confession, made heir of the world through the justice of faith, most strong and most patient, fountain of devotion and faith, exemplar of all virtues." Finally in the ancient Church, namely in the synagogue of the Jews, no one had so great veneration and glory as Abraham, as being its father, founder and Patriarch. The bosom of Abraham is called a limbus: so great was Abraham. Theodoric, king of the Goths, gave a similar eulogy to St. Epiphanius, Bishop of Ticinum, who in his time was the father and salvation of Italy, as the Blessed Ennodius relates in his Life. For thus Theodoric speaks of him: "Behold a man, whose like the whole East does not have: to have seen him is a reward, to dwell with him is security. The city of Ticinum is fortified by a most strong wall, so long as he remains unharmed: whom no force of assailants could overwhelm, whom the course of Balearic slings could not reach. If any necessity of the waves of conflicts should arise, it is safe to deposit mother and family with him, and to go forth unencumbered for the expeditions of wars." For he himself, besides many other things, rebuilt Ticinum, which had been broken and destroyed by King Odoacer, as a Pope, that is, as father of the fatherland, and gave it the name Pavia; in which Theodoric then established the seat of his kingdom.
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A similar commendation is found in Pirke Avoth, that is in the Apophthegms of the Hebrew Fathers, chapter II, where R. Joseph gave to his disciple R. Eliezer, saying: "Eliezer son of Hyrcanus is such, and of such known and evident virtue, that I can freely affirm of him, that if all the wise men of Israel were placed on one side of a balance, he alone placed on the other would make equilibrium in wisdom." A similar testimony of innocence, purity, and candor above all his other disciples, Alexander Halensis gave to his disciple St. Bonaventure, saying: "Bonaventure is so innocent, that he does not appear to have sinned in Adam." WHO KEPT THE LAW (Syriac, words) OF THE MOST HIGH. - Dionysius read incorrectly, "would keep"; for the Greek and Latin codices alike, as well as the Interpreters, consistently read "kept." Following Dionysius is the author of the Epistle in the Mass For the Common of a Confessor Pontiff: "Behold a great priest," etc., which epistle is compiled from various verses of this chapter and the following, with some added, some removed, namely from this verse 20 omitting "in glory," from verses 22 and 25, and from the following chapter verses 8, and 19 and 20; but changed and adapted to the Pontiff. "The Law," both natural and positive, by which he was commanded by God to go forth from his land and his kindred, to sojourn all his life, to sacrifice his son Isaac, to expel Ishmael with Hagar his wife from his house, to circumcise himself and his, etc.; in these and all other things commanded to him by God, however difficult and arduous, Abraham promptly obeyed
commanded, however difficult and arduous, Abraham promptly obeyed God, and executed them immediately: for this reason he was most dear to God, so much so that He made a covenant with him not once, but a second and third time, by which He promised him all His blessing. Whence it follows concerning him: AND HE WAS IN THE COVENANT, that is the pact, WITH HIM.] As if to say, God deigned to make a pact with Abraham, as with a friend and partner, indeed as equal with equal, and to enter into a covenant. The first covenant was, Genesis 15, when to ratify it Abraham sacrificed a heifer, a goat and a ram, and divided them in the middle, and God in the form of fire passed through the sacrificial victims according to the rite of the ancients: whence v. 18 it is said: In that day the Lord made a covenant with Abram; the second was the covenant of circumcision, Genesis 17; a third could be added, when he sacrificed Isaac; for on account of this sacrifice God renewed and confirmed the covenants promised to him, and added another far greater concerning the Messiah to be born from him: In thy seed, He says, shall all the nations of the earth be blessed, because thou hast obeyed my voice, Genesis 22:18. Secondly, "was in the covenant" could be explained, as if to say, Abraham stood by the covenants initiated with God, that is he constantly fulfilled the conditions of the covenant required by God, namely he obeyed God's commands in all things, so that the latter part of the verse pertains to the same as the former, namely to the keeping of the law of the Most High. Whence the Zurich Bible translates: He kept the law of the Most High, and remained in the covenant with him: by covenant understand the conditions and laws of the covenant; for concerning the covenant itself, or pact, the following verse adds. Finally, "who" is taken for "because"; for it gives the reason why Abraham was not similar in glory, because namely he kept the law of the Most High in all things. Whence the Syriac: Who made the decrees of the Most High, and made a covenant with him.
Machine translation from the Latin, not reviewed.
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… based on the notions of origin, nurture and authority, semantically connected with fatherhood: 1) Grandfather (Gen. 28, 13), ancestor (I Reg. 15, 11, 24; in the plural it is frequent: Gen. 15, 15; Num. 14, 18; etc.), whence 'abbôthêm' "our fathers" (Eccli. 44, 1), frequent in the prayers of the Jews (cf. Berachoth, IX, 1), is equivalent to "Israel." 2) Progenitor of a people (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), originator of a craft or …
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The Flood is recalled in the Old and New Testaments: Wis. 10, 4; 16, 6 ff.; Sir. 16, 7; 44, 17-19; Is. 54, 9; Mt. 24, 37-39; Lk. 17, 26 ff.; I Pt. 3, 20 ff.; II Pt. 2, 5; Heb. 11, 7. These passages affirm the historicity not only of the fact, but also of the circumstances narrated in Genesis. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.