Francisco Ribera (1537–1591) was a Spanish Jesuit theologian and exegete, born at Villacastín in Castile, who taught Scripture at the University of Salamanca for many years. He is best known for his massive Latin commentary on the Apocalypse (In Sacram Beati Ioannis Apostoli & Evangelistae Apocalypsin Commentarii, Lugduni, 1593) and his five-volume study of the Temple (De Templo et de iis quae ad Templum pertinent), as well as extensive commentaries on the minor prophets and on the Epistle to the Hebrews. All five works survive in digitised form in the Internet Archive (see Sources below).
The passages collected here are drawn from those five works. They treat themes that belong to the ancient Adversus Judaeos tradition of the Church: the nature of the Synagogue after the rejection of Christ; the transfer of the Kingdom and priesthood to the Christian people; Jewish responsibility for the Crucifixion; the “perfidy” (perfidia) of the Jews; their likening, in Holy Scripture itself, to Canaanites; the destruction of Jerusalem as divine punishment; and the eschatological conversion of Israel at the end of time. They are presented in the original Latin with an English translation.
I. The Synagogue of Satan (On Apocalypse 2:9)
Commentary on the Apocalypse, Book I, Cap. II. On the words of the Risen Christ to the Church at Smyrna: “I know the blasphemy of them which say they are Jews, and are not, but are the Synagogue of Satan.”
Qui solo nomine sunt Iudaei, re enim vera non sunt, cum Deum Christum non confiteantur, quem praedicauerunt, & coluerunt veteres patriarchae, & prophetae. Ita etiam Paulus Rom. 2: Non enim qui in manifesto Iudaeus est, neque quae in manifesto est in carne circumcisio: sed qui in abscondito Iudaeus est, & circumcisio cordis in spiritu, non littera.
They who are Jews in name only are not Jews in truth, since they do not confess Christ as God — He whom the ancient patriarchs and prophets preached and worshipped. So also Paul, Romans 2: “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, not in the letter.”
Sed sunt Synagoga Satanae. Synagoga collectio, vel congregatio dicitur; hoc nomen habebat populus Iudaeorum, quia ex omnibus populis ipse unus collectus, & congregatus erat, ut esset populus Dei. Atque olim quidem Synagoga Dei dicebatur, sed postquam Christus [Ioan. 19] dixit: Non habemus regem, nisi Caesarem, & Dei populus esse desiit, a Diaboloque possessus est, Synagoga Satanae dicitur: ut etiam legimus Apoc. 3: Ecce dabo de Synagoga Satanae, qui dicunt se Iudaeos esse, & non sunt, sed mentiuntur.
But they are the Synagogue of Satan. “Synagogue” means a gathering or congregation; this was the name of the people of the Jews, for they alone, from among all peoples, had been gathered and assembled together to be the people of God. And of old indeed it was called the Synagogue of God — but after Christ said [John 19]: “We have no king but Caesar,” and the people ceased to be God’s people and were possessed by the Devil, it is called the Synagogue of Satan; as we also read in Apoc. 3: “Behold, I will make them of the Synagogue of Satan, who say they are Jews and are not, but do lie.”
II. The Same — Antipas Martyred by Jewish Instigation (On Apocalypse 2:13)
Commentary on the Apocalypse, Book I, Cap. II. On the martyr Antipas at Pergamon.
Instigantibus etiam Iudaeis occisus fuisse videtur, quos vocavit Synagogam Satanae, id est, congregationem Satanae, videlicet quia in eis habitabat Satanas.
He seems to have been slain at the instigation of the Jews also — those whom [Christ] had called the Synagogue of Satan, that is, the congregation of Satan, namely because Satan dwelt in them.
Hos autem Iudaeos fuisse arbitror, quos supra vocavit Synagogam Satanae, & forte cum illis gentiles etiam iungebantur. Collaudat igitur Episcopum, quod inter impios, & Christi nomini adversantes positus, nequaquam fidem deseruerit, aut minis cesserit, sed tenuerit fortiter nomen Christi, nulla ratione vel ad Iudaismum, vel ad Gentilitatem transferri se sinens.
These I take to have been Jews — those whom He had called above the Synagogue of Satan — and perhaps the Gentiles were joined with them as well. He praises the bishop, therefore, because, placed among the impious and those who opposed the name of Christ, he in no way abandoned the faith nor yielded to threats, but held fast firmly to the name of Christ, in no manner suffering himself to be drawn back either to Judaism or to paganism.
III. Christ Ceases to Reign Among the Unbelieving Jews (On Apocalypse 1:6)
Commentary on the Apocalypse, Book I, Cap. I. On “He hath made us kings and priests unto God and His Father.”
Desiit regnare in incredulis Iudaeis, & transtulit ad nos regnum, & sacerdotium; neque enim regnat in aliis, nisi in nobis, neque habet in alio populo sacerdotes, nisi in populo Christiano, quem vere fecit peculium suum.
He ceased to reign among the unbelieving Jews, and transferred to us the kingdom and the priesthood; for He reigns nowhere else but in us, nor has He priests in any other people but in the Christian people, which He truly made His own possession.
Synagogae eidem dictum est: Quia in scientiam repulisti, repellam te ne sacerdotio fungaris mihi.
To the Synagogue itself it was said [Hosea 4:6]: “Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me.”
IV. Jews Who Killed the Lord and Persecuted the Apostles (On Apocalypse 2:9)
Commentary on the Apocalypse, Book I, Cap. II. Ribera quotes, in explanation of the persecution of Christians at Smyrna by Jews, the Apostle Paul’s indictment from 1 Thessalonians 2.
Vos enim imitatores facti estis, fratres, Ecclesiarum Dei, quae sunt in Iudaea in Christo Iesu: quia eadem passi estis & vos a contribulibus vestris, sicut & ipsi a Iudaeis, qui & Dominum necaverunt Iesum, & prophetas, & nos persecuti sunt, & Deo non placent, & omnibus hominibus adversantur, &c. Propterea nunc ait Apostolus: Scio quam graviter afflictus fueris, scio paupertatem tuam, id est, scio te bonis tuis spoliatum fuisse a Iudaeis.
“For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews; who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men,” etc. Therefore now the Apostle says: I know how grievously thou hast been afflicted; I know thy poverty — that is, I know that thou hast been despoiled of thy goods by the Jews.
V. The Perfidy of the Jews (On the Epistle to the Hebrews)
Commentary on the Epistle to the Hebrews, prooemium and commentary on Hebrews 1. Ribera, following Jerome’s Epistle to Dardanus, notes:
Nec me fugit quod perfidia Iudaeorum haec testimonia non suscepit.
Nor does it escape me that the perfidy of the Jews has not accepted these testimonies.
VI. The Jews Are Called Children of Canaanites, Not of the Patriarchs (On Apocalypse 17–18)
Commentary on the Apocalypse, Book III, Cap. XVII–XVIII. In explaining how guilt can be imputed to later generations who imitate the sins of their forebears, Ribera writes:
Ita Ioan. 8. filii diaboli dicuntur, qui imitatores eius sunt. Et Ezec. 15. Iudaei non Patriarcharum filii appellantur, sed Chananaorum. Haec dicit Dominus Deus Ierusalem, Radix tua, & generatio tua de terra Chanaan. Pater tuus Amorraeus, & mater tua Chettaea. Et Daniel seni impio loquitur, cap. 13. Semen Chanaan, & non Iuda. De qua re Origenes homil. 4. in Ezechielem eleganter, & copiose docet patres, & filios in Scriptura saepe non tam natura, quam similitudine morum appellari. Et homil. 6. ait de Ierusalem: Quamdiu non peccavit, pater eius Deus erat; quando vero peccavit, pater eius Amorraeus. Quamdiu non peccavit, radicem habuit Abraham, Isaac, & Iacob: quando peccavit, radix eius Chananaea facta est.
Thus in John 8 those who are imitators of the devil are called sons of the devil. And in Ezechiel 15, the Jews are called not children of the Patriarchs, but of the Canaanites: “Thus saith the Lord God unto Jerusalem: thy root and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother a Hittite.” And Daniel speaks to the wicked elder, chapter 13: “Thou seed of Canaan, and not of Juda.” On which matter Origen, in his fourth homily on Ezechiel, teaches elegantly and at length that fathers and sons in Scripture are often designated not so much by nature as by likeness of character. And in the sixth homily he says of Jerusalem: “As long as she did not sin, her father was God; but when she sinned, her father was the Amorite. As long as she did not sin, she had as her root Abraham, Isaac, and Jacob; when she sinned, her root became Canaan.”
Etenim Iudaei nullo modo pertinebant ad stirpem Cain, qui Habelem fratrem occidit, & tamen venit super illos sanguis Habelis iusti.
For indeed the Jews were in no way descended from the stock of Cain, who slew his brother Abel — and yet the blood of the just Abel came upon them.
VII. The Same — Jews Called Canaanites by the Prophets (Commentary on the Minor Prophets)
Commentary on the Minor Prophets (Sophonias, Daniel, Ezechiel), in Commentarii in omnes Prophetas minores (File 5).
Ita dictum est de Iudaeis Soph. 1: Conticuit omnis populus Chanaan; & Dan. 13. semen Chanaan, & non Iuda. Et Ezech. 16. Pater tuus Hamorraeus, & mater tua Cethra. Haec est Hieronymi, Rufini, Cyrilli, Theodoreti, Glossae ordinaria & interdum Ruperti interpretatio.
Thus it was said of the Jews in Sophonias 1: “All the people of Canaan are undone”; and in Daniel 13: “Seed of Canaan, and not of Juda”; and in Ezechiel 16: “Thy father was an Amorite, and thy mother a Hittite.” This is the interpretation of Jerome, Rufinus, Cyril, Theodoret, the Glossa Ordinaria, and at times Rupert.
VIII. Jewish Responsibility for the Crucifixion (On the Temple, Book V)
De Templo, Book V, Cap. III. In a discussion of the Passover chronology and the day of the Crucifixion, Ribera cites Epiphanius’s record of what the Apostles themselves taught:
Quando illi (Iudaei) conuiuantur, vos ieiunantes pro ipsis lugete, quoniam in die festivitatis Christum crucifixerunt.
“When they [the Jews] feast, do you mourn and fast for them, because on the day of their festival they crucified Christ.” [Words of the Apostles, as reported by Epiphanius, Contra Haereses, lib. 3, haer. 70, quoted with approval by Ribera.]
Sententiam mortis non Iudaei tulerunt, sed Pilatus, & milites Romani eum flagellauerunt, atque in crucem egerunt, quos religio diei festi non mouebat. Sed neque Iudaeos ipsos mouebat, qui hoc se maxime religiosos putabant, quod hominem, ut ipsi iactabant, blasphemum, & laesae Divinae Maiestatis reum accusarent, mortemque illi omni ratione accelerarent.
The sentence of death was not pronounced by the Jews [formally] — it was Pilate and the Roman soldiers who scourged Him and drove Him to the Cross, men whom the sanctity of the feast-day did not restrain. But neither did it restrain the Jews themselves, who thought themselves most devout in this very thing: that they were accusing, as they boasted, a blasphemer and one guilty of lèse-majesté against the Divine Majesty, and were by every means hastening his death.
IX. Jewish Obstinacy Before Pilate and Its Consequences (Commentary on the Minor Prophets)
Commentary on the Minor Prophets, in Commentarii in omnes Prophetas minores (File 5). Commenting on the prophecies of destruction against Israel, Ribera writes:
[Et] quasi oculis apertis excaecati sunt, ut dicente Pilato: Ecce rex vester, obstiantissime vociferarentur: Tolle, tolle, crucifige eum. Tanta etiam fuit dementia, ut Aegyptum invocarent, & ad Assyrios abirent. Cum enim timerent, & soliciti dicerent: Si dimittimus eum sic, omnes credent in eum, & venient Romani, & tollent locum nostrum, & gentem: nequaquam a saevitia abuncti ad divinam misericordiam confugerunt, sed furori suo indulserunt, & Romanis quam Deo placere maluerunt, palamque Pilato dixerunt: Non habemus regem, nisi Caesarem. Atque ita paulo post ab illis ipsis Romanis, quos invocauerant, & quorum seruisse maluerant, crudelissime caesi, vastatique sunt.
And they were blinded as though with open eyes; so that when Pilate said “Behold your king,” they cried out with the greatest obstinacy: “Away with him, away with him, crucify him.” So great was their madness that they called upon Egypt and went to the Assyrians. For when in their fear and anxiety they said, “If we let him go, all will believe in him, and the Romans will come and take away both our place and our nation,” they in no way turned from their savagery to Divine mercy, but gave free rein to their rage, and chose to please the Romans rather than God, and declared openly to Pilate: “We have no king but Caesar.” And so, shortly after, by those very Romans whom they had invoked and whose servants they had chosen to be, they were most cruelly slain and laid waste.
X. God Did Not Acknowledge the Perfidious People (Commentary on the Minor Prophets)
Commentary on the Minor Prophets (File 5), on the siege and fall of Jerusalem.
Sed non agnovit perfidum populum Deus, a quo peccatis suis regnare se super eos prohibuerat, qui dixerant: Non habemus regem, nisi Caesarem. Et quia bonum proiecerat, inimicus persecutus est eum usque ad crudelissimam internecionem.
But God did not acknowledge the perfidious people — from whom He had been prevented, by their sins, from reigning over them — those who had said: “We have no king but Caesar.” And because they had cast away the Good, the enemy pursued them all the way to the most cruel destruction.
XI. Punishment for Jewish Perfidy: The Sack of Jerusalem (Commentary on the Minor Prophets)
Commentary on the Minor Prophets (File 5), commenting on prophetic descriptions of Jerusalem’s ruin.
Sed dabunt tantae perfidiae poenas, inquit, & occidenrur, capienturque a Romanis, ipfisque videntibus, ac gementibus pereunt eorum divitiae, ac gloria; & quasi vilissima mancipia, qui vastitati superstites fuerint, venumdabuntur.
But they shall pay the penalties for so great a perfidy, he says: they shall be slain and taken captive by the Romans, and with their own eyes and to their own groaning their wealth and glory shall perish; and those who survive the devastation shall be sold like the most worthless slaves.
XII. Jerusalem Merited Ruin for the Blood of the Innocent Lamb (Commentary on the Minor Prophets)
Commentary on the Minor Prophets (File 5), allegorical interpretation (Allegoria) of the prophetic texts on Jerusalem.
Et Ierusalem, quae solebat esse officina pietatis, propter sanguinem innocentis agni cruoris, impie meruit capi, & everti a Romanis: plena enim erat idolis, id est, cupiditatibus noxiis. Sacerdotes impii persequebantur veros Dei adoratores, & ad verum Dei templum, id est, ad Christum venire non sinebant; quibus cum civitas deberet repugnare, palam eorum scelestia patescente, & cum illis regem, ac dominum suum crucifigendum expetiit.
And Jerusalem, which used to be the workshop of piety, on account of the blood of the innocent lamb shed there, wickedly deserved to be taken and overthrown by the Romans: for it was full of idols — that is, of harmful lusts. Impious priests persecuted the true worshippers of God, and did not allow them to come to the true temple of God — that is, to Christ; and whereas the city ought to have opposed them, with their wickedness now publicly manifest, it joined with them in demanding that its own king and Lord be delivered up for crucifixion.
XIII. This Said of the Jews by Whom He Was Crucified (Commentary on the Minor Prophets)
Commentary on the Minor Prophets (File 5), on a Psalm verse applied to the unbelief of Israel.
Hoc de Iudaeis dicit, a quibus crucifixus est, qui custodientes semper obstinationem illam animi, & superbiam, & avaritiam, & neque cor signis vilibus credentes, cum sol inimicis tenebris impios terruit, & terra moveretur & petrae scissae sunt: misericordiam suam ipsi perviderunt, cum Dominus paratus esset eorum etiam misereri.
This he says of the Jews, by whom He was crucified — who, ever preserving that obstinacy of spirit, and pride, and avarice, and refusing to give their heart to the lowly signs [of the Passion], even when the sun terrified the impious with strange darkness, and the earth shook, and the rocks were rent: they themselves came to see His mercy only too late, when the Lord was ready to have pity even on them.
XIV. The Sending of Prophets and Their Murder; The Desolation Foretold (Commentary on the Minor Prophets)
Commentary on the Minor Prophets (File 5). Ribera applies Christ’s words from Matthew 23 to the history of Israel‘s treatment of the prophets.
Ecce ego mitto ad vos prophetas, & sapientes, & scribas, & ex illis occidetis, & crucifigetis, & ex eis flagellabitis in synagogis vestris. Ideo supplicium tuum omnibus manifestum erit, relinquetur domus tua deserta.
“Behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify, and some of them ye shall scourge in your Synagogues.” Therefore thy punishment shall be manifest to all: thy house shall be left unto thee desolate.
Mittebam autem eos ad te quasi morti destinatos; non enim ferebat increpantes, sed occidebas.
But I sent them to thee as men condemned to death; for [thou] couldst not endure their rebukes, but didst kill them.
XV. The Basilisk Hunger and Thirst of Israel After Killing the Author of Life (Commentary on the Minor Prophets)
Commentary on the Minor Prophets (File 5), citing Basil of Caesarea on Psalm 33.
Quandoquidem enim occiderunt principem vitae, venit super ipsos fames panis: quandoquidem insidias struxerunt fonti aquae vivae, venit super ipsos sitis, incubuit ipsis supplicium ex siti. Fames autem non panis sensibilis, neque sitis aquae, sed fames audiendi verbum Dei.
“For since they killed the Prince of life, there came upon them a famine of bread; since they laid snares against the Fountain of living water, there came upon them a thirst, and punishment overtook them by reason of thirst. But the famine is not of sensible bread, nor the thirst of water, but a famine of hearing the word of God.”
XVI. Jews and Our Judaizers: The Millenarian Error (On Apocalypse 20)
Commentary on the Apocalypse, Book III, Cap. XX. Ribera, refuting the millenarian interpretation of the Apocalypse, notes its roots in Jewish tradition and the habit of Christian Judaizers.
Atque hic error non ex Apocalypsis solum verbis male intellectis, sed etiam ex Iudaeorum traditione collectus est. […] Solet saepe Hieronymus dicere, cum huius rei mentio incidit, Iudaei, & nostri Iudaizantes.
And this error was gathered not only from the words of the Apocalypse badly understood, but also from the tradition of the Jews. […] Jerome is accustomed to say frequently, whenever this matter comes up: “The Jews, and our own Judaizers.”
Quamquam sibi Iudaei auream, atque gemmatam Ierusalem restituendam putent, rursusque victimas & sacrificia & coniugia sanctorum & regnum in terris Domini Sabaoth. Nos enim hoc non sequimur, tamen damnare non possumus, quia multi ecclesiasticorum virorum, & martyres ista dixerunt. Verum quod Iudaei dicunt, ad explicationem spectat prophetarum.
Although the Jews think a golden and gem-studded Jerusalem shall be restored to them, with victims and sacrifices and the marriages of the saints and the kingdom of the Lord Sabaoth on earth — we do not follow this view, yet we cannot condemn it outright, because many ecclesiastical men and even martyrs have said these things. But what the Jews say pertains [only] to an explanation of the prophets [in a carnal sense].
Et qua ratione intelligenda sit Apocalypsis Ioannis […] quam si iuxta literam accipimus, Iudaizandum est; si spiritualiter, ut prius exposuimus, multorum videbimur opinionibus contraire […] irridentes mille annorum fabulam, & auream, atque gemmatam in terris Ierusalem, instaurationes templi duplicium, sanguinem, otium Sabbati.
“And what manner of understanding is due to the Apocalypse of John […] if we take it according to the letter, we must Judaize; if spiritually, as we have previously expounded it, we shall seem to contradict many opinions […] deriding the fable of a thousand years, and a golden, gem-studded Jerusalem on earth, the rebuildings of a double temple, blood, and the rest of the Sabbath.” [Jerome, cited by Ribera against the millenarians.]
XVII. The Tabernacle as Type of the Synagogue; the Temple as Type of the Church (On the Temple)
De Templo, Book I and passim (Files 1, 2, 3). A central supersessionist argument running throughout the De Templo.
Tabernaculum Synagogae typus erat, templum autem figura fuit Ecclesiae ex gentibus congregandae […] Lex vetus data est, donec veniret nova, & Synagoga stabat donec tempus veniret aedificandae Ecclesiae […] status Synagogae totidem annis significatum est, & statim abrogata veteri lege desiit in honore esse Synagoga.
The Tabernacle was a type of the Synagogue, but the Temple was a figure of the Church to be gathered from the Gentiles […] The old Law was given until the new one should come, and the Synagogue endured until the time came to build the Church […] The duration of the Synagogue was signified by so many years, and as soon as the old Law was abrogated the Synagogue ceased to be held in honour.
Synagoga enim Hebraeos magistros habuit; Ecclesia autem ab Apostolis aedificata est, & ab eorum discipulis, id est, a doctoribus ex gentilitate vocatis a Christo, sicut Salomon accersiuit artifices ex Tyro, & Sidone, & ex Giblijs.
For the Synagogue had Hebrew masters; but the Church was built by the Apostles and their disciples — that is, by teachers called from among the Gentiles by Christ — just as Solomon summoned craftsmen from Tyre and Sidon and from Giblim.
XVIII. Faith Without Works Makes One the Synagogue of Satan (On Galatians / Minor Prophets)
Commentary on the Minor Prophets (File 5), in a moral application (Tropologia) to Galatians 6:16.
Nam qui fide sine operibus iactant, non sunt Israel Dei, sed Synagoga Satanae. His merito illud dicemus: Facite ergo fructum dignum poenitentiae, & nolite dicere intra vos: patrem habemus Abraham.
For those who boast of faith without works are not the Israel of God, but the Synagogue of Satan. To these we shall rightly say: “Bring forth therefore fruits worthy of penance, and think not to say within yourselves: We have Abraham for our father.”
XIX. The Conversion of the Jews at the End of Time (On Apocalypse 20 and on the Minor Prophets)
Commentary on the Apocalypse, Book III, Cap. XX (File 1); and Commentary on the Minor Prophets (File 5). Ribera, though he firmly rejects Jewish-millenarian fantasies about an earthly kingdom, teaches the traditional doctrine of Israel‘s eschatological conversion.
Iudaei tempore Antichristi convertendi sunt ad Evangelium per Eliam, & Henoch, qui in Ierusalem interficiendi sunt, ut cap. 11. docuit Ioannes. Quare non videtur dubium in ea fore Iudaeos, qui convertentur, & in locis proximis Iudaeae. Excitati enim nomine Antichristi, qui Messias a Iudaeis dicetur, omnes undique ex suis regionibus concurrent ad Iudaeam. Iudaei ergo ad fidem conversi sunt maxime qui reversi sunt a gladio, & congregati ex populis multis.
The Jews are to be converted to the Gospel at the time of Antichrist, through Elias and Enoch, who are to be slain in Jerusalem, as John taught in chapter 11. Therefore it seems beyond doubt that those Jews who will be converted, and who are in the regions near Judaea, will be there. For, roused by the name of Antichrist — who will be called the Messiah by the Jews — they will stream from every direction out of their own territories to Judaea. The Jews, then, who are converted to the faith are chiefly those who returned from the sword and were gathered from many peoples.
In fine ergo saeculi haec fient, cum Dominus plene convertet populum Iudaeorum […] Tunc ille populus a Diaboli miserrima captivitate liberatus in veram libertatem restituetur, fietque verbum Domini [Ioan. 8]: Si ergo vos Filius liberaverit, vere liberi eritis.
At the end of the age, therefore, these things shall come to pass, when the Lord fully converts the people of the Jews […] Then that people, freed from the most wretched captivity of the Devil, shall be restored to true freedom, and the word of the Lord [John 8] shall be fulfilled: “If therefore the Son shall make you free, ye shall be free indeed.”
Sources
The following are the five digitised volumes of Francisco Ribera’s works from which the above passages are drawn, all available at the Internet Archive:
- Vol. I — Commentary on the Apocalypse (first edition, Salamanca / Lyon, 1591–1593) https://archive.org/details/bub_gb_gnocc6ZV35cC
- Vol. II — Commentary on the Apocalypse (continued) https://archive.org/details/bub_gb___04HEeskMgC
- Vol. III — Commentary on the Apocalypse (continued, with De Templo) https://archive.org/details/bub_gb_NVO1a4q6wrwC
- Vol. IV — Commentary on the Epistle to the Hebrews https://archive.org/stream/bub_gb_HczQzEW4FTQC
- Vol. V — Commentary on the Minor Prophets https://archive.org/details/bub_gb_KA3lxXbl5ksC