140 Luther says the world can do it in a masterly way, and carry the tree (or "water" according to the English figure) on both shoulders. This verse is a rebuke to those who think they can combine a supreme affection for heavenly and for earthly things at the same time, and pursue both with equal zeal.
142 Habere sollicitudinem; Vulgate, sollicitae sitis.
143 Edatis; Vulgate, manducetis.
145 Detrimentum faciat; Vulgate, detrimentum patiatur.
147 Curans; Vulgate, cogitans.
148 The term h0liki/a, translated by Augustin and the Vulgate statura, and by the English version stature, more probably means the measure of life, or age (American notes to Revised Version, Tholuck, De Wette, Trench, Alford, Meyer, Schaff, Plumptre, Weiss, etc.) A cubit was equal to the length of the forearm. The force of the Lord's words would be greatly diminished if such a measure was conceived of as possible to be added to the stature. The idea is, that human ingenuity and labor cannot add the least measure.
149 To the Jew the highest representative of splendour and pomp.
150 Vestitutus; Vulgate, coopertus. "As the beauties of the flower are unfolded by the divine Creator Spirit from within, from the laws and capacities of its own individual life, so must all true adornment of man be unfolded from within by the same Spirit. This hidden meaning must not be overlooked" (Alford). The law of spiritual growth is mysterious and spontaneous.
151 The argument, so called, a minore ad majus.
153 Edemus...vestiemur; Vulgate, manducabimus...operiemur.
154 Edemus...vestiemur; Vulgate, manducabimus...operiemur.
155 Apponentur; Vulgate, adjicientur.
158 Quoerunt; Vulgate, volunt.
160 Templo; Vulgate, sacrario.
161 Inanem faciat; Vulgate, evacuet.
163 Nor is it said, "Seek...in order that all these things may be added:" simply, "and all," etc., yet largely inclusive,-sanctity and comfort. The comfort follows naturally. The passage is a rebuke to those who condemn the amenities of life and art, and a caution to those who place these things before themselves as a chief end. The passage justifies the statement that religion (or godliness) is profitable for the life that now is. The Psalmist never saw the righteous forsaken. A traditional saying of Jesus, quoted by Clement, Origen, and Eusebius, runs. "Ask great things, and little things shall be added; ask heavenly things, and earthly things shall be added."
164 Nor is it said, "Seek...in order that all these things may be added:" simply, "and all," etc., yet largely inclusive,-sanctity and comfort. The comfort follows naturally. The passage is a rebuke to those who condemn the amenities of life and art, and a caution to those who place these things before themselves as a chief end. The passage justifies the statement that religion (or godliness) is profitable for the life that now is. The Psalmist never saw the righteous forsaken. A traditional saying of Jesus, quoted by Clement, Origen, and Eusebius, runs. "Ask great things, and little things shall be added; ask heavenly things, and earthly things shall be added."
165 Cogitare in crastino; Vulgate, solliciti esse in crastinum. There is no uniformity in Augustin's or the Vulgate's translation of the Greek merimna/w ("take anxious thought") in this passage.
166 The morrow will bring its own vexations and anxieties. The English version entirely misleads as to the meaning of the special clause, "will take care of itself." The Revised Version is a literal translation, and at least gives the true sense by implication. But with each day's temptations and troubles, it is implied, special enablement and deliverance will be provided.
167 Wiclif, following the Vulgate, translates malice; Tyndale, trouble; the Genevan Bible, grief.
168 Our Lord's precept is not against provident forethought,-of which Augustin goes on to give examples,-but against anxious thought which implies distrust of God's providence. Anxious, fretful, distrustful care for the future, unreliant upon God's bounty, wisdom, and love (as implied in the address, your heavenly Father) is declared to be unnecessary (25, 26), foolish (27-30), and heathenish (32, "After these things do the Gentiles seek"). The passages teach trust in God, who is more interested in His children than in the fowls of the air, and will certainly take care of them.
171 Thesaurizans; Vulgate, recondens.
172 Advenero; Vulgate, praesens fuero.
174 Not in the original Greek or Vulgate, but implied in the preceding context.
175 Not in the original Greek or Vulgate, but implied in the preceding context.
176 Acts xi. 27-30. The clause shows much divergence from the Vulgate in construction.
178 Operans; Vulgate, operando.
179 Eph. iv. 28. Unde tribuere cui opus est; Vulgate, unde tribuat necessitatem patienti.
180 1 Thess. ii. 9; 2 Thess. iii. 8.
184 Sine scientia, amore, necessitate ("without knowledge, love, necessity."-Bengel). The discussion is one of the most thorough and satisfactory sections of Augustin's commentary.
185 Judicetur de vobis...judicabitur; Vulgate, judicemini...judicabimini.
186 Judicetur de vobis...judicabitur; Vulgate, judicemini...judicabimini.
189 Cogitationes; Vulgate, consilia.
192 Omnis qui percusserit; Vulgate, omnes qui acceperint.
195 The meaning is, how wilt thou have the effrontery to say, dare to say. The precept forbids all meddling, censoriousness, and captious faultfinding, and the spirit of slander, backbiting, calumny, etc.
"Ere you remark another's sin,
Bid your own conscience look within." -Cowper.