John 1:3

3. πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν

3. It was through him that all things came into being, and without him came nothing that has come to be.

3. Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est.

Blue Letter Bible Reference

## John Chrysostom (c.346-407)

Homily 5 on the Gospel of John

*“All things were made by Him; and without Him was not anything made that was made.”'*

1. Moses in the beginning of the history and writings of the
Old Testament speaks to us of the objects of sense, and enumerates them to us
at length. For, “In the beginning,” he says, “God made the heaven and the
earth,” and then he adds, that light was created, and a second heaven and the
stars, the various kinds of living creatures, and, that we may not delay by
going through particulars, everything else. But this Evangelist, cutting all
short, includes both these things and the things which are above these in a
single sentence; with reason, because they were known to his hearers, and
because he is hastening to a greater subject, and has instituted all his
treatise, that he might speak not of the works but of the Creator, and Him who
produced them all. And therefore Moses, though he has selected the smaller
portion of the creation, (for he has spoken nothing to us concerning the
invisible powers,) dwells on these things; while John, as hastening to ascend
to the Creator Himself, runs by both these things, and those on which Moses was
silent, having comprised them in one little saying, “All things were made by
Him.” And that you may not think that he merely speaks of all the things
mentioned by Moses, he adds, that “without Him was not anything made that was
made.” That is to say, that of created things, not one, whether it be visible
or intelligible was brought into being without the power of the Son.

For we will not put the full stop after “not anything,” as
the heretics do. They, because they wish to make the Spirit created, say, “What
was made, in Him was Life”; yet so what is said becomes unintelligible. First,
it was not the time here to make mention of the Spirit, and if he desired to do
so, why did he state it so indistinctly? For how is it clear that this saying relates
to the Spirit? Besides, we shall find by this argument, not that the Spirit,
but that the Son Himself, is created by Himself. But rouse yourselves, that
what is said may not escape you; and come, let us read for a while after their
fashion, for so its absurdity will be clearer to us. “What was made, in Him was
Life.” They say that the Spirit is called “Life”. But this “Life” is found to
be also “Light,” for he adds, “And the Life was the Light of men.” (John 1:4)
Therefore, according to them the “Light of men” here means the Spirit. Well,
but when he goes on to say, that “There was a man sent from God, to bear
witness of that Light” (vers. 6, 7), they needs must assert, that this too is
spoken of the Spirit; for whom he above called “Word,” Him as he proceeds he
calls “God,” and “Life,” and “Light.” This “Word” he says was “Life,” and this “Life”
was “Light.” If now this Word was Life, and if this Word and this Life became
flesh, then the Life, that is to say, the Word, “was made flesh,” and we beheld
“Its glory, the glory as of the Only-Begotten of the Father.” If then they say
that the Spirit is here called “Life,” consider what strange consequences will
follow. It will be the Spirit, not the Son, that was made flesh; the Spirit
will be the Only-Begotten Son.

And those who read the passage so will fall, if not into
this, yet in avoiding this into another most strange conclusion. If they allow
that the words are spoken of the Son, and yet do not stop or read as we do,
then they will assert that the Son is created by Himself. Since, “if the Word
was Life,” and “what was made in Him was Life”; according to this reading He is
created in Himself and through Himself. Then after some words between, he has
added, “And we beheld His glory, the glory as of the Only-Begotten of the
Father.” (John 1:14) See, the Holy Spirit is found, according to the reading of
those who assert these things, to be also an only-begotten Son, for it is
concerning Him that all this declaration is uttered by him. See when the word
has swerved from the truth, whither it is perverted, and what strange
consequences it produces!

What then, says one, is not the Spirit “Light?” It is Light:
but in this place there is no mention of the Spirit. Since even God (the
Father) is called “Spirit,” that is to say, incorporeal, yet God (the Father)
is not absolutely meant wherever “Spirit” is mentioned. And why do you wonder
if we say this of the Father? We could not even say of the Comforter, that
wherever “Spirit” (is mentioned), the Comforter is absolutely meant, and yet
this is His most distinctive name; still not always where Spirit (is mentioned
is) the Comforter (meant). Thus Christ is called “the power of God” (1
Corinthians 1:24), and “the wisdom of God”; yet not always where “the power”
and “the wisdom of God” are mentioned is Christ meant; so in this passage,
although the Spirit does give “Light,” yet the Evangelist is not now speaking
of the Spirit.

When we have shut them out from these strange opinions, they
who take all manner of pains to withstand the truth, say, (still clinging to
the same reading,) “Whatever came into existence by him was life, because,”
says one, “whatever came into existence was life.” What then do you say of the
punishment of the men of Sodom, and the flood, and hell fire, and ten thousand
like things? “But,” says one, “we are speaking of the material creation.” Well,
these too belong entirely to the material creation. But that we may out of our
abundance refute their argument, we will ask them, “Is wood, life,” tell me? “Is
stone, life?” these things that are lifeless and motionless? Nay, is man
absolutely life? Who would say so? He is not pure life, but is capable of
receiving life.

2. See here again, an absurdity; by the same succession of
consequences we will bring the argument to such a point, that even hence you
may learn their folly. In this way they assert things by no means befitting of
the Spirit. Being driven from their other ground, they apply those things to
men, which they before thought to be spoken worthily of the Spirit. However,
let us examine the reading itself this way also. The creature is now called “life,”
therefore, the same is “light,” and John came to witness concerning it. Why
then is not he also “light? He says that “he was not that light” (John 1:8),
and yet he belonged to created things? How then is he not “light”? How was he “in
the world, and the world was made by him?” (John 1:10) Was the creature in the
creature, and was the creature made by the creature? But how did the world know
him not? How did the creature not know the creature? “But as many as received
him, to them gave he power to become the sons of God.” (John 1:12) But enough
of laughter. For the rest I leave it to you to attack these monstrous
reasonings, that we may not seem to have chosen to raise a laugh for its own
sake, and waste the time without cause. For if these things are neither said of
the Spirit, (and it has been shown that they are not,) nor of anything created,
and yet they still hold to the same reading, that stranger conclusion than any
which we before mentioned, will follow, that the Son was made by Himself. For
if the Son is the true Light, and this Light was Life, and this Life was made
in Him, this must needs be the result according to their own reading. Let us
then relinquish this reading, and come to the recognized reading and
explanation.

And what is that? It is to make the sentence end at “was
made,” and to begin the next sentence with, “In Him was Life.” What (the
Evangelist) says is this, “Without Him was not anything made that was made”;
whatever created thing was made, says he, was not made without Him. See you how
by this short addition he has rectified all the besetting difficulties; for the
saying, that “without Him was not anything made,” and then the adding, “which
was made,” includes things cognizable by the intellect, but excludes the
Spirit. For after he had said that “all things were made by Him,” and “without
Him was not anything made,” he needed this addition, lest some one should say, “If
all things were made by Him, then the Spirit also was made.” “I,” he replies, “asserted
that whatever was made was made by Him, even though it be invisible, or
incorporeal, or in the heavens. For this reason, I did not say absolutely, 'all
things,' but 'whatever was made,' that is, 'created things,' but the Spirit is
uncreated.”

Do you see the precision of his teaching? He has alluded to
the creation of material things, (for concerning these Moses had taught before
him,) and after bringing us to advance from thence to higher things, I mean the
immaterial and the invisible, he excepts the Holy Spirit from all creation. And
so Paul, inspired by the same grace, said, “For by Him were all things created.”
(Colossians 1:16) Observe too here again the same exactness. For the same
Spirit moved this soul also. That no one should except any created things from
the works of God because of their being invisible, nor yet should confound the
Comforter with them, after running through the objects of sense which are known
to all, he enumerates also things in the heavens, saying, “Whether they be
thrones, or dominions, or principalities, or powers”; for the expression “whether”
subjoined to each, shows to us nothing else but this, that “by Him all things
were made, and without Him was not anything made that was made.”

But if you think that the expression “by” is a mark of
inferiority, (as making Christ an instrument,) hear him say, “You, Lord, in the
beginning, hast laid the foundation of the earth, and the heavens are the work
of Your hands.” (Psalm 102:25) He says of the Son what is said of the Father in
His character of Creator; which he would not have said, unless he had deemed of
Him as of a Creator, and yet not subservient to any. And if the expression “by
Him” is here used, it is put for no other reason but to prevent any one from
supposing the Son to be Unbegotten. For that in respect of the title of Creator
He is nothing inferior to the Father; hear from Himself, where He says, “As the
Father raises up the dead and quickens them, even so the Son quickens whom He
will.” (John 5:21) If now in the Old Testament it is said of the Son, “You,
Lord, in the beginning hast laid the foundation of the earth,” His title of
Creator is plain. But if you say that the Prophet spoke this of the Father, and
that Paul attributed to the Son what was said of the Father, even so the
conclusion is the same. For Paul would not have decided that the same
expression suited the Son, unless he had been very confident that between
Father and Son there was an equality of honor; since it would have been an act
of extremest rashness to refer what suited an incomparable Nature to a nature
inferior to, and falling short of it. But the Son is not inferior to, nor falls
short of, the Essence of the Father; and therefore Paul has not only dared to
use these expressions concerning Him, but also others like them. For the
expression “from Whom,” which you decide to belong properly to the Father
alone, he uses also concerning the Son, when he says, “from which all the body
by joints and bands having nourishment ministered, and knit together, increases
with the increase of God.” (Colossians 2:19)

3. And he is not content with this only, he stops your
mouths in another way also, by applying to the Father the expression “by whom,”
which you say is a mark of inferiority. For he says, “God is faithful, by whom
you were called unto the fellowship of His Son” (1 Corinthians 1:9): and again,
“By His will” (1 Corinthians 1:1, etc.); and in another place, “For of Him, and
through Him, and to Him, are all things.” (Romans 11:26) Neither is the
expression “from whom,” assigned to the Son only, but also to the Spirit; for
the angel said to Joseph, “Fear not to take unto you Mary your wife, for that
which is conceived in her is of the Holy Ghost.” (Matthew 1:20) As also the
Prophet does not deem it improper to apply to the Father the expression “in
whom,” which belongs to the Spirit, when he says, “In God we shall do
valiantly.” (Psalm 60:12) And Paul, “Making request, if by any means now at
length I might have a prosperous journey, in the will of God, to come unto you.”
(Romans 1:10) And again he uses it of Christ, saying, “In Christ Jesus.” (Romans
6:11, 23, etc.) In short, we may often and continually find these expressions
interchanged; now this would not have taken place, had not the same Essence
been in every instance their subject. And that you may not imagine that the
words, “All things were made by Him,” are in this case used concerning His
miracles, (for the other Evangelists have discoursed concerning these;) he
farther goes on to say, “He was in the world, and the world was made by Him”;
(but not the Spirit, for This is not of the number of created things, but of
those above all creation.)

Let us now attend to what follows. John having spoken of the
work of creation, that “All things were made by Him, and without Him was not
anything made that was made,” goes on to speak concerning His Providence, where
he says, “In Him was Life.” That no one may doubt how so many and so great
things were “made by Him,” he adds, that “In Him was Life.” For as with the
fountain which is the mother of the great deeps, however much you take away you
nothing lessen the fountain; so with the energy of the Only-Begotten, however
much you believe has been produced and made by it, it has become no whit the
less. Or, to use a more familiar example, I will instance that of light, which
the Apostle himself added immediately, saying, “And the Life was the Light.” As
then light, however many myriads it may enlighten, suffers no diminution of its
own brightness; so also God, before commencing His work and after completing
it, remains alike indefectible, nothing diminished, nor wearied by the greatness
of the creation. Nay, if need were that ten thousand, or even an infinite
number of such worlds be created, He remains the same, sufficient for them all
not merely to produce, but also to control them after their creation. For the
word “Life” here refers not merely to the act of creation, but also to the
providence (engaged) about the permanence of the things created; it also lays
down beforehand the doctrine of the resurrection, and is the beginning of these
marvelous good tidings. Since when “life” has come to be with us, the power of
death is dissolved; and when “light” has shone upon us, there is no longer
darkness, but life ever abides within us, and death cannot overcome it. So that
what is asserted of the Father might be asserted absolutely of Him (Christ)
also, that “In Him we live and move and have our being.” (Colossians 1:16-17)
As Paul has shown when he says, “By Him were all things created,” and “by Him
all things consist”; for which reason He has been called also “Root” and “Foundation.”

But when you hear that “In Him was Life,” do not imagine Him
a compound Being, since farther on he says of the Father also, “As the Father
has Life in Himself, so has He given to the Son also to have Life” (John 5:26);
now as you would not on account of this expression say that the Father is
compounded, so neither can you say so of the Son. Thus in another place he
says, that “God is Light” (1 John 1:5), and elsewhere (it is said), that He “dwells
in light unapproachable” (1 Timothy 6:16); yet these expressions are used not
that we may suppose a compounded nature, but that little by little we may be
led up to the highest doctrines. For since one of the multitude could not
easily have understood how His life was Life Impersonate, he first used that
humbler expression, and afterwards leads them (thus) trained to the higher
doctrine. For He who had said that “He has given Him (the Son) to have life” (John
5:26); the Same says in another place, “I am the Life” (John 14:6); and in
another, “I am the Light.” (John 8:12) And what, tell me, is the nature of this
“light”? This kind (of light) is the object not of the senses, but of the
intellect, enlightening the soul herself. And since Christ should hereafter
say, that “None can come unto Me except the Father draw him” (John 6:44); the
Apostle has in this place anticipated an objection, and declared that it is He
(the Son) who “gives light” (John 1:9); that although you hear a saying like
this concerning the Father, you may not say that it belongs to the Father only,
but also to the Son. For, “All things,” He says, “which the Father has are
Mine.” (John 16:15)

First then, the Evangelist has instructed us respecting the
creation, after that he tells us of the goods relating to the soul which He
supplied to us by His coming; and these he has darkly described in one
sentence, when he says, “And the Life was the Light of men.” (John 1:4) He does
not say, “was the light of the Jews,” but universally “of men”: nor did the
Jews only, but the Greeks also, come to this knowledge, and this light was a
common proffer made to all. “Why did he not add 'Angels,' but said, 'of men?'?”
Because at present his discourse is of the nature of men, and to them he came
bearing glad tidings of good things.

“And the light shines in darkness.” (John 1:5) He calls
death and error, “darkness.” For the light which is the object of our senses
does not shine in darkness, but apart from it; but the preaching of Christ has
shone forth in the midst of prevailing error, and made it to disappear. And He
by enduring death has so overcome death, that He has recovered those already
held by it. Since then neither death overcame it, nor error, since it is bright
everywhere, and shines by its proper strength, therefore he says,

“And the darkness comprehended it not.” For it cannot be
overcome, and will not dwell in souls which wish not to be enlightened.

4. But let it not trouble you that It took not all, for not
by necessity and force, but by will and consent does God bring us to Himself.
Therefore do not thou shut your doors against this light, and you shall enjoy
great happiness. But this light comes by faith, and when it has come, it lights
abundantly him that has received it; and if you display a pure life (meet) for
it, remains indwelling within continually. “For,” He says, “He that loves Me,
will keep My commandments; and I and My Father will come unto him, and make Our
abode with him.” (John 14:23; slightly varied) As then one cannot rightly enjoy
the sunlight, unless he opens his eyes; so neither can one largely share this
splendor, unless he have expanded the eye of the soul, and rendered it in every
way keen of sight.

But how is this effected? Then when we have cleansed the
soul from all the passions. For sin is darkness, and a deep darkness; as is
clear, because men do it unconsciously and secretly. For, “every one that does
evil hates the light, neither comes to the light.” (John 3:20) And, “It is a
shame even to speak of those things which are done of them in secret.” (Ephesians
5:12) For, as in darkness a man knows neither friend nor foe, but cannot
perceive any of the properties of objects; so too is it in sin. For he who desires
to get more gain, makes no difference between friend and enemy; and the envious
regards with hostile eyes the man with whom he is very intimate; and the
plotter is at mortal quarrel with all alike. In short, as to distinguishing the
nature of objects, he who commits sin is no better than men who are drunk or
mad. And as in the night, wood, lead, iron, silver, gold, precious stones, seem
to us all alike on account of the absence of the light which shows their
distinctions; so he who leads an impure life knows neither the excellence of
temperance nor the beauty of philosophy. For in darkness, as I said before,
even precious stones if they be displayed do not show their luster, not by
reason of their own nature, but because of the want of discernment in the
beholders. Nor is this the only evil which happens to us who are in sin, but
this also, that we live in constant fear: and as men walking in a moonless
night tremble, though none be by to frighten them; so those who work iniquity
cannot have confidence, though there be none to accuse them; but they are
afraid of everything, and are suspicious, being pricked by their conscience:
all to them is full of fear and distress, they look about them at everything,
are terrified at everything. Let us then flee a life so painful, especially
since after this painfulness shall follow death; a deathless death, for of the
punishment in that place there will be no end; and in this life they (who sin)
are no better than madmen, in that they are dreaming of things that have no
existence. They think they are rich when they are not rich, that they enjoy
when they are not enjoying, nor do they properly perceive the cheat until they
are freed from the madness and have shaken off the sleep. Wherefore Paul
exhorts all to be sober, and to watch; and Christ also commands the same. For
he who is sober and awake, although he be captured by sin, quickly beats it
off; while he who sleeps and is beside himself, perceives not how he is held
prisoner of it.

Let us then not sleep. This is not the season of night, but
of day. Let us therefore “walk honestly as in the day” (Romans 13:13); and
nothing is more indecent than sin . In point of indecency it is not so bad to
go about naked as in sin and wrong doing. That is not so great matter of blame,
since it might even be caused by poverty; but nothing has more shame and less
honor than the sinner. Let us think of those who come to the justice-hall on
some account of extortion, or overreaching; how base and ridiculous they appear
to all by their utter shamelessness, their lies, and audacity. But we are such
pitiable and wretched beings, that we cannot bear ourselves to put on a garment
awkwardly or awry; nay, if we see another person in this state, we set him
right; and yet though we and all our neighbors are walking on our heads, we do
not even perceive it. For what, say, can be more shameful than a man who goes
in to a harlot? What more contemptible than an insolent, a foul-tongued or an
envious man? Whence then is it that these things do not seem so disgraceful as
to walk naked? Merely from habit. To go naked no one has ever willingly
endured; but all men are continually venturing on the others without any fear.
Yet if one came into an assembly of angels, among whom nothing of the sort has
ever taken place, there he would clearly see the great ridicule (of such
conduct). And why do I say an assembly of angels? Even in the very palaces
among us, should one introduce a harlot and enjoy her, or be oppressed by
excess of wine, or commit any other like indecency, he would suffer extreme
punishment. But if it be intolerable that men should dare such things in
palaces, much more when the King is everywhere present, and observes what is
done, shall we if we dare them undergo severest chastisement. Wherefore let us,
I exhort you, show forth in our life much gentleness, much purity, for we have
a King who beholds all our actions continually. In order then that this light
may ever richly enlighten us, let us gladly accept these bright beams, for so
shall we enjoy both the good things present and those to come, through the
grace and lovingkindness of our Lord Jesus Christ, by whom, and with whom, to
the Father, and the Holy Spirit, be glory for ever and ever. Amen.

## Rev. George Haydock (1774-1849)

Haydock's Catholic Bible Commentary

*All things were made by him, and without him was made*
nothing that was made.*These words*
teach us, that all *created being, visible,* or *invisible* on earth,
every thing that ever *was made,* or began to be, were *made,*
produced, and created by this eternal word, or by the Son of God.  The same is truly said of the Holy Ghost; all
creatures being equally produced, *created,* and *preserved* by the
three divine Persons as, by their *proper, principal,* and *efficient*
cause, in the same manner, and by the same action: not by the Son, in any
manner inferior to the Father; nor as if the Son produced things only *ministerially,*
and acted only as the *minister,* and *instrument* of the Father, as
the Arians pretended.  In this sublime
mystery of one God and three distinct Persons, if we consider the *eternal*
processions, *and* personal proprieties, *the Father is the* first
Person, *but not by any* priority of time, *or* of dignity; *all*
the three divine Persons being *eternal,* or *co-eternal, equal* in
all perfections, being one in nature, in substance, in power, in majesty: in a
word, one and the same God.  The *Father*
in no other sense is called *the first Person,* but because he proceeds
from none, or from no other person: and the eternal Son is the second Person
begotten, and proceeding from him, the Father, from all eternity, proceeds now,
and shall proceed from him for all eternity; as we believe that the *third*
divine Person, *the* Holy Ghost, *always* proceeded *without any*
beginning, doth *now proceed,* and *shall proceed* for ever, both
from the Father and the Son.  But when we
consider and speak of any creatures, of any thing that was made, or had a
beginning, all things were *equally created* in time, and are *equally*
preserved, *no less by the* Son, *and by the* Holy Ghost, *than by*
the *Father.*  For this reason S.
John tells us again in this chapter, (v. 10.) that *the world was made by* the
word.  And our Saviour himself (Jo. v.
19.) tells us, *that whatsoever the Father doth, these things also in like*
manner, *or in the same manner,* the Son doth.*Again the apostle, (Heb. i. v. 2.) speaking*
of the *Son,* says, the *world was made by him:* and in the same
chapter, (v. 10.) he applies to *the Son* these words, (Psalm ci. 26.) *And*
thou, O Lord, in the *beginning didst found the earth: and the heavens are*
the *works of thy hands,* &c.
To omit other places, S. Paul again, writing to the Colossians, (C. i.
v. 16, 17.) and speaking of *God's beloved Son,* as may be seen in that
chapter, says, that *in him all things were created, visible and invisible***—***all*
things were created in him, and by him, *or, as it is in the Greek,* unto
him, *and* for him; *to shew that the Son was not only the efficient*
cause, the *Maker* and *Creator* of all things, but also the last end
of all.  Which is also confirmed by the
following words: *And he is before all, and all things subsist in him,* or
*consist in him;* as in the Rheims and Protestant translations.  I have, therefore, in this third verse,
translated, *all things were made by him,* with all English translations
and paraphrases, whether made by Catholics or Protestants; and not *all*
things were made through him, *lest* through *should seem to carry with*
it a different and a *diminishing signification;* or as if, in the
creation of the world, the eternal *word,* or the *Son of God,*
produced things only *ministerially,* and, in a manner, inferior to the
Father, as the Arians and Eunomians pretended; against whom, on this very
account, wrote S. Basil, lib. de spiritu Sto. S. Chrysostom, and S. Cyril, on this
very verse; where they expressly undertake to shew that the Greek text in this
verse no ways favours these heretics.
The *Arians,* and now the *Socinians,* who deny the Son to be *true*
God, *or that the* word God *applies as properly to him as to the*
Father, but would have him called God, that is, a *nominal god,* in an
inferior and improper sense; as when Moses called the *god of Pharao;*
(Exod. vii. 1.) or as men in authority are called *gods;* (Psalm lxxxi.
6.) pretend, after Origen, to find another difference in the Greek text; as if,
when mention is made of the Father, he is styled *the God;* but that the
Son is only called *God,* or *a God.*
This objection S. Chrysostom, S. Cyril, and others, have shewn to be
groundless: that pretended significant *Greek article* being several times
omitted, when the word *God* is applied to God the Father; and being found
in other places, when the Son of God is called God.  See this objection fully and clearly answered
by the author of a short book, published in the year 1729, against Dr. Clark
and Mr. Whiston, p. 64, and seq.  Wi. — *Were*
made, *&c.  Mauduit here*
represents the word: **—**"1. As a cause, or principle, acting
extraneously from himself upon the void space, in order to give a being to all
creatures:" whereas there was no void space before the creation.  Ante omnia Deus erat solus, ipse sibi et
mundus et locus, et omnia.  Tert. l.
cont. Prax. c. v.  And S. Aug. in Ps.
cxxii. says: antequam faceret Deus Sanctos, ubi habitabat? In se habitabat,
apud se habitabat. — The creation of all things, visible and invisible, was the
work of the whole blessed Trinity; but the Scriptures generally attribute it to
the word; because wisdom, reason, and intelligence, which are the attributes of
the Son, are displayed most in it.
Calmet. — What wonderful tergiversations the Arians used to avoid the
evidence of this text, we see in S. Austin, l. iii. de doct. Christ. c. 2; even
such as modern dissenters do, to avoid the evidence of *This is my Body,*
concerning the blessed Eucharist.  B.

1. ↑ Translated by Charles Marriott. From Nicene and Post-Nicene Fathers, First Series, Vol. 14. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/240105.htm>.
2. ↑ Haydock, George. "ST. JOHN - Chapter 1." *Haydock's Catholic Bible Commentary*. 1859 ed. <http://haydock1859.tripod.com/id92.html>