269 Ad victimam.
270 For the various explanations, see Pole's Synopsis. Some suppose that there is a reference to the corruption of food by poisonous wood; others that the meaning is a substitution of wood for bread. Another explanation is, that the word translated bread denotes fruit, as in the English authorized version, "Let us destroy the tree, with the fruit thereof." But see Pole on the passage. [Jer xi. 19. Here is a very insufficient note, the typology of Scripture not being duly observed. Compare Tertullian, vol. iii. p. 166, especially at note 10, which illustrates the uniform spirit of the Fathers in dealing with the Jews. And note Bishop Kaye's remark, vol. ii. p. 206, note 5, this series.]
271 This explanation appears altogether fanciful and unwarranted.
272 Deut. xxviii. 66.
273 So the Septuagint. The English authorized version appears accurately to express the idea intended to be conveyed: "Thy life shall hang in doubt before Thee."
274 The idea is that God is not in doubt, as a man, as to His conduct, nor is He liable to change His mind, or to be influenced by threats or in any other way.
275 Minas patitur.
276 Zech. xii. 10.
277 Ps. xxii. 16-18. [Compare vol. i. p. 176, note 4, this series.]
278 1 Kings ix. 6-9, with some additions and omissions; and 1 Chron. vii. 19-22.
279 Ex omnibus. The English authorized version has, "out of my sight."
280 In perditionem et improperium.
281 This is not taken from the passages cited, nor from the Old Testament.
282 i.e., from noon. [Elucidation IV.]
283 Amos viii. 9, 10.
284 Jer. xv. 9.
285 Confusa est et maledicta.
286 i.e. Hades, the place of departed spirits.
287 Ps. xvi. 10.
288 Ps. iii. 5.
289 Hos. xiii. 13, 14.
290 De manu inferorum.
291 Hos. vi. 2.
292 [ A very feeble exposition of Luke xix. 42, 44.]
293 Revelari, to be laid bare, uncovered, brought to light.
294 Abdicato et exhaeredato. The two expressions are joined together, to give strength. "Abdicati" were sons deprived of a share in their father's possessions during his life; "exhaeredati," disinherited, those who have forfeited the right of succession after their father's death.
295 Jer. xxxi. 31, 32.
296 Or rather "covenant," diaqh/kh, for this signification is much more in accordance with the general meaning of the passage.
297 Neglexi; Gr h9me/lhsa.
298 Jer. xii. 7, 8.
299 Consummaturum, "would complete," "make perfect," as in the next clause.
300 See Heb. viii. 13, "In that He saith, a new covenant, He hath made the first old."
301 St. John's testimony is more distinct, i. 12: "But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name."
302 Isa. xlii. 6, 7.
303 Confirmabo te, "will strengthen Thee."
304 In testamentum generis mei. The word here rendered "covenant" is the same (testamentum) as that translated in other places "testament," which does not supply the sense here required. The attempt to give the meaning "testament" in all places causes much confusion, as in this passage.
305 Dan. vii. 13.
306 Magistri Dei.
307 i.e., the new doctrine which they announced.
308 In memoriam scripta. This is said to have been the title of a spurious book now lost.
309 Expugnaret. The word properly signifies to take by storm.
310 Ut naturae immortali quidquam decederet.
312 Professi Dei. The expression denotes one who shows himself in his real character, without any veiling or concealment. There is another reading-"professi Deum."
314 Ipse praeceptis suis fidem detrahat.
316 Praesentibus factis.
317 [See Augustine, quoted in elucidation, vol. vi. p. 541.]
319 Abest ab iis fides.
321 [What neither Platonists nor Censors, in their judgments, could effect by their sophia, the crucified Jesus has done by His Gospel. The impotence of philosophers as compared with the Carpenter's Son, to change the morals of nations, cannot be gainsaid. See Young's Christ of History.]
322 Praesenti virtute.
324 Tabe corporis.
325 Thus our Lord tells us that flesh and blood cannot reveal to us mysteries.
327 Omnium excusationum vias. [Here is the defect of Cicero's philosophy. See William Wilberforce, Practical Christianity, p. 25, ed. London, 1815.]
329 Thus St. Paul complains, Rom. vii. 15: "What I would, that do I not; but what I hate, that do I;" and ver. 21, "I find then a law that when I would do good, evil is present with me." But (viii. 3) he says, "What the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh, condemned sin in the flesh."
330 Cum ratione.
331 This is urged as an excuse by him to whom the precept is addressed. In this and the following sentences there is a dialogue between the teacher and the taught.
332 Praecepta sua factis adimplendo.
333 Virtutem in se recipere.
334 Thus, Heb. viii. 2, Christ it spoken of as "a minister of the sanctuary, and the true tabernacle."
335 Having a human father and mother.
336 mesi/thj, a mediator, one who stands between two parties to bring them together. Thus 1 Tim. ii. 5, "There is one God, and one mediator (meoi/thj) between God and men, the man Christ Jesus." In the Epistle to the Hebrews Christ is spoken of as the "mediator of the new covenant." And Gal. iii. 20, "A mediator is not of one:" the very idea of a mediator implies that he stands between two parties as a reconciler.