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Haydock’s Catholic Bible Commentary, 1859 edition:
GENESIS - Chapter 6
Ver. 2. The sons of God. The descendants of Seth and Enos are here called Sons of God, from their religion and piety: whereas the ungodly race of Cain, who by their carnal affections lay grovelling upon the earth, are called the children of men. The unhappy consequence of the former marrying with the latter, ought to be a warning to Christians to be very circumspect in their marriages; and not to suffer themselves to be determined in choice by their carnal passion, to the prejudice of virtue or religion. (Challoner) — See St. Chrysostom, hom. 22, &c. Some copies of the Septuagint having the angels of God, induced some of the ancients to suppose, that these spiritual beings (to whom, by another mistake, they attributed a sort of aerial bodies) had commerce with women, as the pagans derived their heroes from a mortal and a god. But this notion, which is borrowed from the book of Henoch, is quite exploded. (Calmet) — The distinction of the true Church from the synagogue of satan, here established, has been ever since retained, as heretics are still distinguished from Catholics. (Worthington) (St. Augustine)
JOB - Chapter 1
Ver. 6.* The sons of God.* The angels, (Challoner) as the Septuagint express it. (Calmet) — Satan also, &c. This passage represents to us in a figure, accommodated to the ways and understandings of men, 1. The restless endeavours of satan against the servants of God. 2. That he can do nothing without God’s permission. 3. That God doth not permit him to tempt them above their strength: but assists them by his divine grace in such manner, that the vain efforts of the enemy only serve to illustrate their virtue and increase their merit. (Challoner) — A similar prosopopeia occurs, 1 Kings 22:19, and Zacharias 1:10. (Calmet) — Devils appear not in God’s sight, but sometimes in presence of angels, who represent God. (St. Athanasius, q. 8. ad Antioc, (Worthington) or some ancient author.) — The good angels can make known their orders to them, Zacharias 3:1., and Jude 9. Both good and bad spirits may be considered as the ministers of God. (Calmet) — They appear in judgment; though the latter could not see the Lord.
GENESIS - Chapter 6
Ver. 2. The sons of God. The descendants of Seth and Enos are here called Sons of God, from their religion and piety: whereas the ungodly race of Cain, who by their carnal affections lay grovelling upon the earth, are called the children of men. The unhappy consequence of the former marrying with the latter, ought to be a warning to Christians to be very circumspect in their marriages; and not to suffer themselves to be determined in choice by their carnal passion, to the prejudice of virtue or religion. (Challoner) — See St. Chrysostom, hom. 22, &c. Some copies of the Septuagint having the angels of God, induced some of the ancients to suppose, that these spiritual beings (to whom, by another mistake, they attributed a sort of aerial bodies) had commerce with women, as the pagans derived their heroes from a mortal and a god. But this notion, which is borrowed from the book of Henoch, is quite exploded. (Calmet) — The distinction of the true Church from the synagogue of satan, here established, has been ever since retained, as heretics are still distinguished from Catholics. (Worthington) (St. Augustine)
JOB - Chapter 1
Ver. 6.* The sons of God.* The angels, (Challoner) as the Septuagint express it. (Calmet) — Satan also, &c. This passage represents to us in a figure, accommodated to the ways and understandings of men, 1. The restless endeavours of satan against the servants of God. 2. That he can do nothing without God’s permission. 3. That God doth not permit him to tempt them above their strength: but assists them by his divine grace in such manner, that the vain efforts of the enemy only serve to illustrate their virtue and increase their merit. (Challoner) — A similar prosopopeia occurs, 1 Kings 22:19, and Zacharias 1:10. (Calmet) — Devils appear not in God’s sight, but sometimes in presence of angels, who represent God. (St. Athanasius, q. 8. ad Antioc, (Worthington) or some ancient author.) — The good angels can make known their orders to them, Zacharias 3:1., and Jude 9. Both good and bad spirits may be considered as the ministers of God. (Calmet) — They appear in judgment; though the latter could not see the Lord.