Father Noel Alexandre's Literal Commentary on 1 Peter 1:3-9

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 Translated by Qwen. 1 Pet 1:3–4: The Blessing of Regeneration "Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has regenerated us unto a living hope, through the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, undefiled, and unfading, reserved in heaven for you." We ought to give immortal thanks to God, to offer Him continually the sacrifice of praise, on account of His infinite goodness toward His elect. It belongs to the Eternal Father to choose the members of His Son, the adopted children who are co-heirs with the Only-Begotten. Let us seek no other reason for this election than mercy, whose greatness cannot be worthily expressed in human words. He who spared not His own Son, but delivered Him up for us all. Us, unworthy sinners, His enemies, deserving of eternal punishments, He has regenerated through Baptism; and, the oldness which we had contracted from Adam in our first birth being abolished, He ...
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Father Juan de Maldonado's Commentary on Jeremiah 18:18-23

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Jer 18:18: “Let us devise…” that is, let us conspire against him, let us prepare snares for him, let us take counsel against him.

“The law shall not perish,” as if to say: for the things which the priests and prophets preach to us are not false, in whose mouth is the law (cf. Mal 2:7). For the priests and false prophets were saying to them, “Peace, peace,” when there was no peace (cf. Jer 4:10; 6:14; 8:11). They did not remember that God had threatened them (cf. Isa 29:14): “Behold, I will again do a marvelous work among this people, a marvelous and wonderful work; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hidden.” And afterward Ezekiel said (Ez 7:26): “They shall seek a vision from the prophet, and the law shall perish from the priest, and counsel from the elders.”

“Let us strike him with the tongue,” that is, let us slander him, let us denounce him to the judge, as Rabbi David (Kimchi) in his commentary and Jonathan in the paraphrase interpret it. Others explain: “let us strike him in his tongue,” that is, let us impose silence upon him.

Jer 18:20: “Is evil returned…?” that is, is it accustomed to be returned? As if to say, no. Why then do they repay me evil for good?

“For they have dug a pit for my soul,” that is, they have laid snares for me in order to destroy me, although, as You remember, I stood in Your presence to speak good for them—that is, when I prayed to You on their behalf that You might deal well with them. “For my love they slandered me; but I prayed” (cf. Ps 109:4). And “they repaid me evil for good, and hatred for my love” (cf. Ps 109:5).

Jer 18:21: “Give their children…” that is, you shall give. The imperative is put for the future, so that it may not be a desire for vengeance but a prediction of future punishment, as we have also noted above, and as frequently occurs in David. Something similar appears in Hosea (Hos 9:14): “Give them a womb without children and dry breasts.” In the same way must be understood what follows in verse 23: “Do not be propitious to their iniquity,” as in Psalm 109:13–14: “Let his children be for destruction; in one generation let his name be blotted out. Let the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out.”

Jer 18:23: “Deal with them” (עשה בהם). In Hebrew the particle of comparison is understood, as if he said: according to the time of Your anger deal with them—that is, as You are accustomed to do at the time when You are angry.

CONTINUE

 


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