Click *H for Haydock Commentary. *Footnote for footnote etc.
Click any word in Latin Greek or Hebrew to activate the parser. Then click on the display to expand the parser.
* Footnotes
- A.M. 2514, A.C. 1490.
*H The Lord spoke to Moses in the desert of Sinai, the second year after they were come out of the land of Egypt, in the first month, saying:
Ver. 1. The Lord. The 15 first verses might be placed at the head of this book. God gave orders to celebrate the first passover in the desert, about the 14th of the first month, in the second year of liberty, soon after the consecration of the tabernacle. C. — This is the only passover which the Jews are recorded to have celebrated during the 40 years' sojournment; as they were not allowed to celebrate it, without having circumcised all the males of their family, (Ex. xii. 43,) which they could not do in the wilderness (His cuni, &c.) being uncertain how soon they would have to remove by the direction of God. H. — First month. Hence, Moses does not always observe the order of time, as he spoke (C. i.) of what happened in the second month. D.
* Footnotes
-
*
Exodus
12:3
Speak ye to the whole assembly of the children of Israel, and say to them: On the tenth day of this month let every man take a lamb by their families and houses.
*H Let the children of Israel make the phase in its due time,
Ver. 2. Make the Phase. That is, keep the paschal solemnity, and eat the paschal lamb.
*H The fourteenth day of this month in the evening, according to all the ceremonies and justifications thereof.
Ver. 3. In the. Heb. "between the two evenings." Ex. xii. 6. Sept. "towards the evening, in its season, according to its law, and determination," sugkrisin, (v. 14,) suntaxin, "arrangement;" in both places we have justifications. H. — God's law is so called, because nothing can be done right without it. M. — The merit of human actions depends on their conformity with the will of God; (D.) and when he gives directions, we must comply exactly. H.
*H And they made it in its proper time: the fourteenth day of the month at evening, in mount Sinai. The children of Israel did according to all things that the Lord had commanded Moses.
Ver. 5. In Mount. Heb. "desert (or mountainous country) of Sinai." Ex. xiv. 3. C.
*H But behold some who were unclean by occasion of the soul of a man, who could not make the phase on that day, coming to Moses and Aaron,
Ver. 6. Some. Heb. "and there was men," a solecism, rejected by the Sam. and Arab. copies. Houbigant. — Man. That is, by having touched, or come near, a dead body, out of which the soul was departed. Ch. — Such were forbidden to offer any sacrifice. Lev. xxii. 4. Yet they could not refrain from burying the dead. Philo. de vita. Mos. 3. As, therefore, the action was far from being criminal, and they had partaken of the paschal lamb without restriction in Egypt, and heard that God required all to offer this sacrifice, under pain of excision, (v. 13,) they reasonably wished to know how they were to act, particularly as the 14th of Nisan alone was appointed for this sacrifice, and they could not be purified in less than seven days. If the law, by which they were excluded from the camp, (C. v. 2,) were already published, they consulted Moses by some friend. The Rabbins suppose, that those who buried Nadab and Abiu, are meant. C. — The common people did not properly offer a sacrifice, though they might kill the victim. D.
*H Say to the children of Israel: The man that shall be unclean by occasion of one that is dead, or shall be in a journey afar off in your nation, let him make the phase to the Lord.
Ver. 10. Unclean, in what manner soever. Philo. — Nation; or at a great distance, whether in the country or out of it. The Rabbins say 15 miles, or leagues, (C.) which make 45 miles. H. — Sept. all such were bound to observe the passover in the second month, as the whole people did under Ezechias; (2 Par. xxx.) though the Rabbins falsely pretend, that when the greater part of the people were under this predicament, the law did not oblige, and they might eat the paschal lamb in the month of Nisan. Women were not bound to make the second Phase. Ex. xii. 19. C. — This festival was never transferred beyond the second month. M.
* Footnotes
-
*
Exodus
12:46
In one house shall it be eaten, neither shall you carry forth of the flesh thereof out of the house, neither shall you break a bone thereof.
-
*
John
19:36
For these things were done that the scripture might be fulfilled: You shall not break a bone of him.
*H The sojourner also and the stranger if they be among you, shall make the phase to the Lord according to the ceremonies and justifications thereof. The same ordinances shall be with you both for the stranger, and for him that was born in the land.
Ver. 14. Stranger. Both the Jews who lived at a distance from the promised land, and those of other nations who had embraced their religion, were obliged to observe this law; while the uncircumcised were absolutely excluded. C.
* Footnotes
-
*
Exodus
40:16
And Moses reared it up, and placed the boards and the sockets and the bars, and set up the pillars,
*H Now on the day that the tabernacle was reared up, a cloud covered it. But from the evening there was over the tabernacle, as it were, the appearance of fire until the morning.
Ver. 15. A cloud, and fire, alternately covered the tabernacle of the covenant, which was 30 cubits long and 15 broad. The pagans, perhaps, hence took occasion to accuse the Jews of adoring the clouds. Nil præter nubis & cœli Numen adorant. Juv. Sat. xiv. C.
* Summa
*S Part 4, Ques 57, Article 4
[III, Q. 57, Art. 4]
Whether Christ Ascended Above All the Heavens?
Objection 1: It would seem that Christ did not ascend above all the heavens, for it is written (Ps. 10:5): "The Lord is in His holy temple, the Lord's throne is in heaven." But what is in heaven is not above heaven. Therefore Christ did not ascend above all the heavens.
Obj. 2: [*This objection with its solution is omitted in the Leonine edition as not being in the original manuscript.]
Further, there is no place above the heavens, as is proved in _De Coelo_ i. But every body must occupy a place. Therefore Christ's body did not ascend above all the heavens.
Obj. 3: Further, two bodies cannot occupy the same place. Since, then, there is no passing from place to place except through the middle space, it seems that Christ could not have ascended above all the heavens unless heaven were divided; which is impossible.
Obj. 4: Further, it is narrated (Acts 1:9) that "a cloud received Him out of their sight." But clouds cannot be uplifted beyond heaven. Consequently, Christ did not ascend above all the heavens.
Obj. 5: Further, we believe that Christ will dwell for ever in the place whither He has ascended. But what is against nature cannot last for ever, because what is according to nature is more prevalent and of more frequent occurrence. Therefore, since it is contrary to nature for an earthly body to be above heaven, it seems that Christ's body did not ascend above heaven.
_On the contrary,_ It is written (Eph. 4:10): "He ascended above all the heavens that He might fill all things."
_I answer that,_ The more fully anything corporeal shares in the Divine goodness, the higher its place in the corporeal order, which is order of place. Hence we see that the more formal bodies are naturally the higher, as is clear from the Philosopher (Phys. iv; De Coelo ii), since it is by its form that every body partakes of the Divine Essence, as is shown in Physics i. But through glory the body derives a greater share in the Divine goodness than any other natural body does through its natural form; while among other glorious bodies it is manifest that Christ's body shines with greater glory. Hence it was most fitting for it to be set above all bodies. Thus it is that on Eph. 4:8: "Ascending on high," the gloss says: "in place and dignity."
Reply Obj. 1: God's seat is said to be in heaven, not as though heaven contained Him, but rather because it is contained by Him. Hence it is not necessary for any part of heaven to be higher, but for Him to be above all the heavens; according to Ps. 8:2: "For Thy magnificence is elevated above the heavens, O God!"
Reply Obj. 2: [*Omitted in Leonine edition; see Obj.[2]]
A place implies the notion of containing; hence the first container has the formality of first place, and such is the first heaven. Therefore bodies need in themselves to be in a place, in so far as they are contained by a heavenly body. But glorified bodies, Christ's especially, do not stand in need of being so contained, because they draw nothing from the heavenly bodies, but from God through the soul. So there is nothing to prevent Christ's body from being beyond the containing radius of the heavenly bodies, and not in a containing place. Nor is there need for a vacuum to exist outside heaven, since there is no place there, nor is there any potentiality susceptive of a body, but the potentiality of reaching thither lies in Christ. So when Aristotle proves (De Coelo ii) that there is no body beyond heaven, this must be understood of bodies which are in a state of pure nature, as is seen from the proofs.
Reply Obj. 3: Although it is not of the nature of a body for it to be in the same place with another body, yet God can bring it about miraculously that a body be with another in the same place, as Christ did when He went forth from the Virgin's sealed womb, also when He entered among the disciples through closed doors, as Gregory says (Hom. xxvi). Therefore Christ's body can be in the same place with another body, not through some inherent property in the body, but through the assistance and operation of the Divine power.
Reply Obj. 4: That cloud afforded no support as a vehicle to the ascending Christ: but it appeared as a sign of the Godhead, just as God's glory appeared to Israel in a cloud over the Tabernacle (Ex. 40:32; Num. 9:15).
Reply Obj. 5: A glorified body has the power to be in heaven or above heaven, not from its natural principles, but from the beatified soul, from which it derives its glory: and just as the upward motion of a glorified body is not violent, so neither is its rest violent: consequently, there is nothing to prevent it from being everlasting. _______________________
FIFTH
*H So it was always: by day the cloud covered it, and by night as it were the appearance of fire.
Ver. 16. By day. These words are omitted in Heb.; but the context shews that they must necessarily be supplied; as they are in the Sept. The same cloud assumed different appearances. C.
* Footnotes
-
*
1_Corinthians
10:1
For I would not have you ignorant, brethren, that our fathers were all under the cloud: and all passed through the sea.
*H For as many days soever as the cloud stayed over the tabernacle. At the commandment of the Lord they pitched their tents, and at his commandment they took them down.
Ver. 20. For, &c. Heb. "and so it was when the cloud was days of number upon the tabernacle; by the mouth of the Lord they staid in their tents," &c. Days of number, yamim mispar, most probably means a few days; (see Deut. iv. 27,) though Louis de Dieu would translate "a full year;" as yamim, according to him, signifies, v. 22. It is understood, however, by others, to denote a week, a month, a year, or an indeterminate number of days. Gen. xxiv. 55.
*H By the word of the Lord they pitched their tents, and by his word they marched: and kept the watches of the Lord according to his commandment by the hand of Moses.
Ver. 23. Watches, like sentinels, observing the signal of the cloud; and regulating the time and course of their marches by its direction. H.