(5j . Co ■ / cj 
 
 AN EXPOSITION 
 
 4 
 
 OF THE 
 
 EPISTLES OF ST. PAUL, 
 
 AND OF 
 
 Catplk Epistles; 
 
 CONSISTING OF 
 
 AN INTRODUCTION TO EACH EPISTLE, AN ANALYSIS OF EACH 
 CHAPTER, A PARAPHRASE OF THE SACRED TEXT, 
 
 AND A 
 
 COMMENTARY, 
 
 ^Embracing IFlotes, Critical, jEsplanaton?, anD dogmatical, 
 
 INTERSPERSED WITH MORAL REFLECTIONS. 
 
 BY HIS GRACE THE MOST REV. JOHN MacEVILLY, D.D., 
 
 ^rcPtepp of (Extant. 
 
 “All Scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct injustice. That the 
 man of God may be perfect, furnished to every good work.”— 2 Tim. iii. 16, 17. 
 
 “ Understanding this first, that no prophecy of Scripture is made by private interpretation.”— 2 Peter, i. 20. 
 
 I believe “that the Holy Apostolic See and the Roman Pontiff have the Primacy over the entire earth, and that 
 
 the Roman Pontiff is the successor of the Blessed Prince of the Apostles and the true Vicar of Christ.and that 
 
 to Him was given, in the person of the Blessed Peter, by our Lord Jesus Christ, full power of feeding, ruling, and 
 governing the Universal Church.’’— Council of Florence 
 
 . 
 
 VOL. II. 
 
 FIFTH EDITION, RE VISED AND CORRECTED. 
 
 BENZIGER BROTHERS, 
 
 NEW YORK, CINCINNATI AND CHICAGO. 
 
 DUBLIN: 
 
 M. H. GILL & SON, 50 UPPER O’CONNELL STREET. 
 
 1891. 
 
. ,m 3 
 
 ' I \ 
 
 WORKS BY SAME 
 
 A UTHOR. 
 
 AN EXPOSITION 
 
 OF THE 
 
 GOSPELS OF SS. MATTHEW AND MARK. 
 
 THIRD EDITION, ENLARGED. 
 
 AN EXPOSITION 
 
 OF THE 
 
 GOSPEL OF ST. LUKE. 
 
 SECOND EDITION, ENLARGED. 
 
 AN EXPOSITION 
 
 OF THE 
 
 GOSPEL OF ST. JOHN, 
 
 ETC. 
 
 
 DUBLIN : 
 
 PRINTED BY SEALY, BRYERS AND WALKER, 
 94, 95 and 96 Middle Abbey Street. 
 
/ 
 
 THE EPISTLE 
 
 OF • 
 
 ST. PAUL TO THE PHILIPPIANS. 
 
 SntroMictioiu 
 
 The history of ’St. Paul's arrival and preaching at Philippi is recorded at full length in 
 the Acts of the Apostles (xvi. 6-40). When at Troas, he was divinely admonished to 
 pass over to Macedon, to preach the Gospel there. A man of Macedon stood before 
 him in a vision at night, and besought him to pass over to his country and help them. 
 Accordingly, setting sail from Troas, he reached Neapolis on the following day accom¬ 
 panied by Timothy, Silas, and Luke ; and from thence they came to Philippi, so called 
 from Philip, the father of Alexander the Great, by whom it was enlarged and fortified 
 against the incursions of the Thracians. Here, having preached the Gospel with success, 
 both himself and Silas were scourged and cast into prison, upon the doors of which 
 being miraculously thrown open, the gaoler, with all his family, were converted. The 
 Philippians, although very poor, were liberal in aiding the Apostle out of their temporal 
 substance; they sent him pecuniary aid when at Thessalonica, and they were the only 
 Church that did so. Hearing of the Apostle’s imprisonment, they sent Epaphroditus 
 (who, according to some, was their Bishop), to carry relief to him in his necessities. 
 Epaphroditus, falling sick, was brought to the very verge of the grave. Upon his 
 recovery, the Apostle sent this Epistle by him to the Philippians. 
 
 Its Object was —To thank them for their charity towards him, and to inform 
 them how matters stood with him; to congratulate them on the patience which they 
 exhibited under affliction, and, at the same time, to encourage them to persevere. He 
 charges them, in a particular manner, to distrust the false teachers, whose morals he 
 depicts, and denounces as “dogs,” as “enemies of the cross of Christ,” &c. The 
 false teachers in question were the same that he combated in his Epistle to the 
 Galatians—viz., the Judaizantes , or Jewish zealots, whose leading error was that the 
 observances of the Mosaic law should be necessarily united with the Gospel, in order 
 to obtain justification. 
 
 Its Language, Greek. 
 
 Its Canonicity, never questioned in the Church. 
 
 Time and Place of. —Written by St. Paul in chains, (as is generally supposed), 
 during his first imprisonment, from which he expected to be liberated. He was not 
 liberated from his second imprisonment. It was written about the year 62. 
 
TIIE 
 
 EPISTLE 
 
 OF 
 
 t „ * 
 
 ST. PAUL TO THE PHILIPPIANS. 
 
 CHAPTER I. 
 
 Bnalysis. 
 
 The Apostle commences this Epistle with the usual form of salutation (i, 2). He next 
 declares his affection for the Philippians, which he shows, by thanking God for the, gift 
 of beneficent generosity, conferred on them, towards the ministry of the Gospel (3-8); 
 and by fervently begging of Him to gra?it them an increase of k?iowledge and charity, 
 and also to enable them to persevere in the performance of good works (8-12). And as 
 the Philippians sent Epaphrodiius for the purpose of knowing how matters fared with 
 the Apostle in prisoji, and also the effect of his imprisonment on the cause of the Gospel, 
 he informs them, that his imprisonment rather served the cause of the Gospel than 
 otherwise ; since it had the effect of making the Gospel more extensively known (13), 
 and of inspiring others with greater courage hi pr'eachhig it (14).' And although, hi 
 the preaching of it, some ?night be aciuaied by unworthy motives , still, he is delighted to 
 find that, be their motives what they may, the truth of the Gospel is preached (12-20.) 
 
 He is indifferent about what may befall himself, provided in every contingency the glory of 
 Christ be promoted. He cares not whether he die or live ; as, in either case Christ will 
 be glorified (20, 21). He is perplexed which course to adopt, whether to die, and enjoy 
 Christ, or remain longer in life, to promote the good of others. As, however, his 
 continuance in life is useful to the Philippians and all Christians, he resolves his doubt, 
 and determines to continue in life, and to visit the Philippians (20-26). He exhorts 
 them to steadfast co-operation in the cause of the Gospel, and to patience under the 
 persecutions they may have to endure (26-28). He tells them it is a great gift from 
 God to be accounted worthy of sufer mg for Christ’s sake. 
 
 I. PAUL and Timothy, the.ser¬ 
 vants of Jesus Christ; to all the 
 saints in Christ Jesus, who are at 
 Philippi, with the bishops and 
 deacons. 
 
 paraphrase. 
 
 1. Paul and Timothy, servants of Jesus Christ, 
 (salute) all the faithful of Philippi, who are sanctified 
 through the merits of Jesus Christ, and incorporated 
 with him in baptism, as also the Bishops and Deacons. 
 
 2. Grace be unto you and peaca 
 from God our Faiher, and from the 
 Lord Jesus Christ. 
 
 2. May you enjoy the abundance of all spiritual 
 gifts, together with their undisturbed enjoyment, front 
 their efficient cause, God the Father, and their merito¬ 
 rious cause, our Lord Jesus Christ. 
 
 Commentary. 
 
 1. “Paul and Timothy.” He adds “Timothy” in the salutation, because he was 
 greatly beloved by the Philippians. “Servants of Jesus Christ.” He refers to the 
 special engagement in the duties of preaching the Gospel. And he uses “ servants ” in 
 preference to Apostles, because the former was a title common to himself with Timothy; 
 and, moreover, his Apostleship was never questioned by the Philippians, so that there 
 was no necessity for asserting it. 
 
 “To the Bishops and Deacons.” It may be asked, what is become of the “Priests”' 
 
PHIL IP PI A NS, I. 
 
 XEcjt. " 
 
 3. I give thanks to my God in 
 every remembrance of you, 
 
 4. Always in all my prayers mak¬ 
 ing supplication for you all, with 
 
 joy; 
 
 5. For your communication in 
 
 paraphrase, 
 
 3. I always return thanks to God, whenever the 
 remembrance of you occurs to my mind. 
 
 4. And in all my prayers I always pray to God for 
 you with joy. 
 
 5. On account of the pecuniary aid which you have 
 
 Commentary, 
 
 Some Interpreters join the words “Bishops and Deacons” with the words “Paul and 
 Timothy”—thus, “Paul and Timothy with the Bishops and Deacons” (who are at Rome) 
 “ salute all the saints who are at Philippi.” This, however, is commonly rejected as a 
 very forced and unnatural construction. Hence, others reply to the question thus :— 
 They say the word “Bishops” includes the clergy of the second order, and means both 
 Priests and Bishops ; for the same office of zvatching over the spiritual interests of their 
 flocks (which the word, eTctatcoiroQ, or “ bishop,” implies) was exercised by Priests of the 
 second, as well as by those of the first order. And they have many duties in common, 
 such as absolving from sin, offering sacrifice, &e. In the infancy of the Church, Bishops 
 and Priests observed no distinction in the discharge of ecclesiastical functions— 
 (those of course, excepted, that exclusively belong to Bishops)—until, in consequence 
 of the insolent demands of some of the Priests, the Bishops, “ in order” as we are 
 told by St. Jerome ( Commentar . in Tiium , and Ep. ad Evagrium , “to remedy schism ,” 
 were forced to assert the superiority which, faith tells us ( Concil. Trid. SS. 23, Can. 
 vii.) they possess over the clergy of the second order. According, then, to these 
 Expositors of SS. Scripture, under the word “ Bishops” are included Priests , as under 
 “ Deacons” are included, Subdeacons. 
 
 Some Expositors of Scriptures understand the word “ Bishops,” of the Priests of 
 the second order exclusively.—( See Beelen in kune locum , and Acts, xx. 17-29). These 
 maintain that in the New Testament, the words episcopus and presbyter were indis¬ 
 criminately employed to designate the clergy of the second order, while in the 
 Apostolic age, they were called Apostoli , not only who were proximately sent by God, as 
 in the case of the twelve, but those also who were proximately instituted by man, and 
 vested with the Episcopal character. 
 
 Others, taking the word “Bishops” in its ordinary ecclesiastical acceptation, 
 understand it of the clergy of the first order only; and, although in conformity with the 
 discipline of the Church, and the Apostolical canons, there could be only one Bishop 
 at Philippi; still, as this Epistle was intended as a circular for the neighbouring 
 Churches, it is most likely, the Apostle includes the Bishops of these places. The 
 omission of the Priests may be easily accounted for on the ground, that the Bishop 
 alone, aided by the Deacons, in consequence of the paucity of the faithful in these 
 Churches, performed all the requisite priestly functions. St. Gregory Thaumaturgus 
 had only seventeen souls under his charge when he entered on his Episcopal office— 
 (See 1 Tim. iii. 8, 9Titus, i. 6). The Apostle places Bishops and Deacons last 
 among those- whom he salutes. Although included in the entire Church, which he 
 addressed in the first instance, he now, by way of special honour, addresses them in 
 particular —(See 1 Tim. iii. 8).. 
 
 3, 4. The Apostle thanks God for the graces they received and the good works they 
 performed from the very beginning of their conversion, and prays for their perse¬ 
 verance unto the end; for, “ he that shall persevere unto the end, the same shall be 
 saved.” Some Interpreters include verse, 4, in a parenthesis, and connect verse, 3, with 
 the following verse, 5. Others give the passage a continuous meaning, thus:—I give 
 thanks to God as often as the recollection of you occurs to my mind, and that happens 
 always in my prayers. “ Making supplication for you all with joy.” These latter 
 words, which form a portion of verse 4, are, according to them, nothing more than a 
 repetition of the former verse, as if he said, with thanksgiving praying to God; for 
 the subject of his joy and thanksgiving was the same—viz., their charity and generosity, 
 referred to in next verse. 
 
 5. “Communication” refers to the pecuniary aid which they sent him. This is 
 the usual meaning of the corresponding Greek word, wirwriq, in the Epistles of St. 
 
6 
 
 PHIL IPPI A NS, I. 
 
 ICcjt. 
 
 the gospel of Christ from the first 
 day until now. 
 
 6. Being confident of this very 
 thing, that he, who hath begun a 
 good work in you, will perfect it 
 unto the day of Christ Jesus. 
 
 7. As it is meet for me to think 
 this for you all: for that I have 
 you in my heart; and that in my 
 bands, and in the defence, and con¬ 
 firmation of the gospel, you all are 
 partakers of my joy. 
 
 8. For God is my witness, how I 
 long after you all in the bowels of 
 Jesus Christ. 
 
 • 9. And this I pray, that your 
 
 Iparapbrase* 
 
 generously furnished towards the propagation of the 
 gospel of Christ, and that, not on one occasion merely, 
 but constantly, from the very first day of your conver¬ 
 sion to the faith. 
 
 6. Firmly trusting and feeling a moral persuasion 
 that God will perfect the good work which he hath 
 begun in you unto the day of judgment, when the 
 Judge, Jesus Christ, will reward you according to 
 your works. 
 
 7. It is but just for me to entertain this firm hope 
 and confidence that you will receive from God the gift 
 of perseverance; because I love you most tenderly, 
 and you are always present to my mind, as sharers in 
 the joy which I feel and the grace which I possess in 
 my chains, and in the defence of myself and confirma¬ 
 tion of the truth of the gospel. 
 
 8. For, I call God to witness the tender and deep 
 love which I entertain for you, a love similar to that 
 
 -with which Jesus Christ has loved you. 
 
 9. And this I beg of God—viz., that your charity 
 
 Commentary* 
 
 Paul—viz., iv. 14, of this Epistle; Rom. xii. 13 ; Hebrews, xiri. 16; Gal. vi.f). Again, 
 if we compare this phrase with chapter iv. verse 15, where this signification of the 
 word is more clearly expressed, the same will appear. Moreover, one of the objects 
 of this Epistle was to thank the Philippians for their generosity. “ In the gospel of 
 Christ.” The Greek reading omits, Christ. 
 
 6. “ Being confident;” Treirolddjg, expresses only a hope and moral certainty. The 
 word does not by any means imply, that St. Paul believed, as a matter of faith, that 
 all the faithful at Philippi would persevere. He says, “ who hath begun a good work 
 in you, will perfect it,” rather than, you who began will perfect it, to commend the 
 efficacy of divine grace, to which our salvation from beginning to end is principally to 
 be ascribed. The “good work” refers to the good work of contributing to the sup¬ 
 port of the ministers of the gospel; or, it may refer to a good life in general. “The 
 day of Christ Jesus,” refers to the Day of Judgment, whether particular, when every 
 one will be rewarded according to his works; or general, when the sentence passed 
 at the particular will be solemnly ratified; the Apostle wishes us to keep this 
 continually in mind, the better to prepare for it. 
 
 7. He states the grounds of his confident hope of their receiving the gift of perse¬ 
 verance. He ardently wishes for it on account of his great affection for them. “ He 
 has them in his heart,” and constantly before his mind, and he keeps always in mind, 
 that they are partners of his joy, &c. “In the defence,” may also refer to the 
 defence of the gospel. The sense amounts to the same, since the reasons adducible 
 by him in his own defence and apology, would serve to defend and confirm the gospel. 
 
 “ Of my joy.” The Greek is, of my grace. The similarity of both words in the 
 Greek, \hpirog and x a i oa s, would account for the mistake; both come, however, to the 
 same; since, it was a source of “joy” for them to suffer for Christ, and “a grace” 
 to be able to do so (verse 29). (Both meanings are united- in the Paraphrase). Some 
 Interpreters join the words, “ in my bands,” with the preceding. It is better, 
 however, place the words, “partakers of my joy,” between them (as in Paraphrase). 
 
 8 . He explains the word, “ I have you in my heart.” “ In the bowels of Jesus 
 Christ,” may also mean that his love for them is not a carnal, but a pure Christian 
 love. They express the excess of the Apostle’s love for his spiritual children. His 
 own heart being incapable of loving them with the fulness and intensity he would 
 wish, he recurs to the Sacred Heart of Jesus Christ, and enters it. In the tepidity 
 of our love for God and our neighbour, let us unite our love to that of Jesus Christ, 
 and offer it to God in union with the ardent, pure love of Jesus. 
 
 9. “ In knowledge and all understanding.” These qualities are requisite, lest, 
 
PHIL IPPIA NS, /. 
 
 7 
 
 ZC£t 
 
 charity may more and more abound 
 in knowledge and in all under¬ 
 standing: 
 
 10. That you may approve the 
 better things, that you may be 
 sincere and without offence unto 
 the day of Christ. 
 
 11. Filled with the fruit of jus¬ 
 tice through Jesus Christ, unto 
 the glory and praise of God. 
 
 12. Now, brethren, I desire you 
 should know, that the things which 
 have happened to me have fallen 
 out rather to the furtherance of 
 the gospel. 
 
 13. So that my bonds are made 
 manifest, in Christ, in all the court, 
 and in all other places : 
 
 14. And many of the brethren in 
 the Lord, groiving confident by my 
 bands, are much more bold to speak 
 the word of God without fear. 
 
 15. Some indeed even out of 
 envy and contention : but some also 
 for good-will preach Christ : 
 
 16. Some out of Charity : know- 
 
 Iparapbrase* 
 
 may daily more and more increase, according to the 
 rules of Christian knowledge and discernment. 
 
 10. That you may be able to choose and discern 
 what is better and more useful, and may be free from 
 the admixture of false doctrines, and persevere in a 
 blameless course until the coming of Christ to judg¬ 
 ment ; 
 
 11. Abounding in good works, which both confer 
 and preserve justice and sanctification, through Jesus 
 Christ, unto the glory and praise of God. 
 
 12. Now, brethern, I wish you to know that the 
 persecutions which have befallen me have rather 
 advanced, than retarded the propagation of the gospel. 
 
 13. So that my chains and imprisonment for Christ 
 have become known not only in the palace of Nero, 
 but also in other parts of Rome. 
 
 14. Another advantage is, that many of our brethren 
 in the Lord, strengthened by the happy fruits and 
 success that have resulted from my chains, are inspired 
 with courage to preach the word of God fearlessly and 
 with greater confidence. 
 
 15. Some, indeed, preach Christ from motives of 
 envy (seeing me occupy the first place), and of conten¬ 
 tion (being anxious to obtain that place and the glory 
 attached thereto, themselves, now that I am in prison), 
 but some, with a sincere desire of promoting the glory 
 of Christ 
 
 16. And some preach from a feeling of charity and 
 
 Commentary 
 
 through the indiscriminate exercise of charity towards the teachers of error, as well 
 as towards the Apostles of truth, their charity would be injurious, and cease to be 
 virtuous. 
 
 10. “ That you may approve,” &c. So as to be able to discern the true gospel from 
 false teaching, and promote the former, and thus be preserved from the leaven of the 
 latter. “ Sincere,” may also mean, free from all sin in the sight of God, and “ without 
 offence” before men. “ The day of Christ,” virtually commences at death, when the 
 particular judgment takes place, of which the general will only be a solemn and public 
 ratification. 
 
 11. “Fruit.” In Greek, fruits. The Vulgate reading is, however, supported by the 
 best Manuscripts and Versions. “Justice” may also mean, eleemosynary good works, 
 as in the gospel of St. Matthew (c. v.) 
 
 12. The Philippians dreaded lest his imprisonment might obstruct the extension of 
 the gospel, and probably wished that Epaphroditus would inform them on this subject. 
 
 13. As it was known, that St. Paul was cast into chains for no other crime save the 
 preaching of the gospel of Christ, many of the courtiers, as well of the other inhabi¬ 
 tants of Rome, were induced on this account to inquire about the nature of Christianity, 
 of which they would otherwise know nothing; and some, in consequence, were con¬ 
 verted (iv. 22). This was an advantage resulting from his chains. “And in all other 
 places.” The Greek is, and to many others , which may refer to persons as well as places. 
 
 14. “In the Lord,” is connected by some Interpreters with “confident,” i.e., grow¬ 
 ing confident in the Lord, owing to my chains. The Paraphrase is preferable, “ brethren 
 in the Lord,” or Christian brethren. “The word of God.” Of God, is not in the 
 Greek. 
 
 15. 16. “Some out of charity.” They preach Christ from kind feelings, knowing 
 
8 
 
 PHILIPPI A NS, I. 
 
 xrejt. 
 
 in" that I am set for the defence 
 of the gospel. 
 
 17. And some out of contention 
 preach Christ not sincerely : sup¬ 
 posing that they raise affliction to 
 my bands. 
 
 18. But what then ? So that by 
 all means, whether by occasion, or 
 by truth, Christ be preached : in 
 this also I rejoice, yea, and will 
 rejoice. 
 
 19. For I know that this shall 
 fall out to me unto salvation, 
 through your prayer, and the sup¬ 
 ply of the Spiiit of Jesus Christ. 
 
 20 . According to my expectation 
 and hope : that in nothing I shall 
 be confounded, but with all confi¬ 
 dence, as always, so now also shall 
 Christ be magnified in my body, 
 whether it be by life, or by death. 
 
 21. For to me, to live is Christ: 
 and to die is gain. 
 
 paraphrase* 
 
 kindness towards me, knowing that I am destined by 
 Christ for the preaching and defence of the gospel 
 (which office they now discharge, in order to gratify 
 me, who am prevented by chains from performing it 
 myself). 
 
 17. Others announce Christ from corrupt motives, 
 from motives of contention, thinking that they will 
 add the inward torture of envy to the chains with 
 which I am bound—judging of me from themselves. 
 
 18. What are their motives and intention to me? 
 Provided Christ is in any way announced, and his true 
 doctrine preached, whatever may be their intention, 
 whether they act from corrupt motives and under 
 the pretext of piety, or from the pure and true motive 
 of charity, I rejoice and will always rejoice at the fact. 
 
 19. For, whatever may be their motives, I know 
 that all this will contribute to my salvation, through 
 the assistance of your prayers, and the abundance of 
 the grace of the Holy Ghost, which you will obtain 
 for me. 
 
 20. It will contribute to my salvation, conformably 
 to my ardent expectation and firm hope; that in 
 nothing that may happen, shall I be confounded or 
 frustrated in my hope of advancing the cause of Christ; 
 so that by preaching the gospel intrepidly and fearlessly 
 now, as well as hitherto, Christ will be magnified and 
 glorified in my body, whether I be permitted to live, 
 or be put to death, for his sake. 
 
 21. For if I live, my life will be for Christ, and 
 will be devoted to his service; and my death will be 
 to me gain, by uniting me immediately with Christ, 
 and freeing me from the miseries of this life. 
 
 Commentary 
 
 that nothing could be so gratifying to the Apostle as the advancement and further¬ 
 ance of the gospel, this being the post assigned him by Christ... 
 
 17. Versus 16 and 17 are in inverse order in the Greek; but the Vulgate order is gene¬ 
 rally supported by ancient MSS. “ Supposing that they raise affliction to my bands.” 
 (For, “ raise,” the Greek has, add). By this, some Expositors understand a more 
 speedy punishment from Nero, whom they intended to exasperate against St. Paul by their 
 preaching the gospel. However, this is an improbable exposition, as in that case they 
 themselves would not escape punishment. Moreover, the meaning in the Paraphrase 
 is more in accordance with what follows., 
 
 18. He is not concerned about the intention with which they preached; he rejoices 
 at the success that attends them; the fact of their preaching, without minding their 
 intention makes him rejoice. From this it appears that these preachers, whose motives 
 were corrupt, were not either Simonians, or Judaizantes, or heretics of any other class; 
 because, surely, the Apostle would not rejoice at the preaching of Christ by heretics; 
 since they would only involve the Pagans in a worse and more dangerous kind of infi¬ 
 delity, viz., Heresy. He speaks of orthodox teachers, who preached from corrupt motives. 
 
 19. “Through your prayer.” In this, he tacitly calls for the assistance of their prayers. 
 
 20. According to my expectation.” The Greek word, airoicapaSoiuav , means, ardent 
 expectation. These words are to be connected with the words “ shall fall out to me 
 unto salvation” (as in Paraphrase). “Christ will be magnified in my body, whether 
 it be by life or by death; in the former case, by labouring to convert souls; in the 
 latter, by furnishing the most distinguished testimony of the truth of the gospel, sealing 
 it with his blood. 
 
 21. The interpretation in the Paraphrase connects this verse with the words of 
 
PHIL IP PI A NS, I. 
 
 9 
 
 TTe£t. 
 
 22. And if to live in the flesh, 
 
 ’ • 
 
 this is to me the fruit of labour, 
 and what I shall choose I know 
 not. 
 
 23. But I am straitened between 
 two ; having a desire to be dissolved 
 and to be with Christ, a thing by far 
 the better. 
 
 24. But to abide still in the 
 flesh, is needful for you. 
 
 25. And having this confidence, 
 I know that I shall abide, and 
 continue with you all, for your 
 furtherance and joy of faith : 
 
 26. That your . rejoicing may 
 abound in Christ Jesus for me, by 
 my coming to you again. 
 
 27. Only let your conversation 
 be worthv of the gospel of Christ : 
 
 paraphrase. 
 
 22. But, if to live in this mortal body be attended 
 with fruit for the glory of Christ, resulting from my 
 laborious exertions in his service, and (if to die be 
 immediate gain to myself) I am perplexed what choice 
 to make, whether to live or die. 
 
 23. I am constrained on two sides. I wish, on the 
 one hand, to have the union between my soul and body 
 dissolved, and be with Christ, which in itself is incom¬ 
 parably the better choice. 
 
 24. But it is necessary, on the other, for your 
 salvation that I should live and continue in this mortal 
 body.. 
 
 25. And firmly persuaded of the fact that I am 
 necessary for you, I feel morally certain, and I firmly 
 trust and hope, that I shall remain, and that for a long 
 time with you, for your spiritual advancement, and to 
 procure for you that holy joy which can come from 
 faith alone. 
 
 26. So that by my arrival amongst you again, you 
 may have more ample matter for congratulating your¬ 
 selves and glorying at my restoration to you in Christ 
 Jesus, who will have liberated and preserved me for 
 your sakes. 
 
 27. This only attend to, that your lives be in 
 accordance with the gospel of Christ, so that whether I 
 
 Commentary. 
 
 verse 19, “shall fall out to my salvation,” and this connexion accords better with what 
 follows. 
 
 Others connect it with the last words of the preceding verse—“ by life or by death,” 
 which latter words, according to them, are explained in this verse—“ for, whether I 
 live or die, Christ is my gain ;” i.e., my life and death will gain for Christ. If I live, 
 by converting souls ; if I die, by bearing testimony to his truth. These transpose the 
 words thus—“ Christ to me both to live and to die (i.e., by living and dying), is 
 gain,” or is a gainer both by my life and death.. 
 
 _ 22. “And what I shall choose I know not.” The particle “and” has caused some 
 difficulty in the construction of this verse. It more probably is joined to a second 
 member of the sentence, which in his doubt and perplexity is not expressed by the 
 Apostle, and may be easily inferred from the preceding verse, “ and (if to die is gain for 
 me,”) I am perplexed what choice to make. St. Chrysostom is of opinion that the 
 Apostle had it in his power either to continue in life for the salvation of souls, or to die 
 in order to enjoy Christ; but, that he prefers the former. What an example for those 
 charged with the care of souls! Woe to them, if seeking their own ease, their own 
 gain in everything, they are indifferent to the salvation of those committed to them! 
 It is recorded of St. Ignatius, the founder of the great society of the Jesuits, that were 
 certain salvation offered to him, he would still prefer to remain on earth, uncertain of 
 salvation, to labour for souls. 
 
 23. “ Having a desire to be dissolved,” i.e., the union between soul and body to be 
 dissolved, this union being the only obstacle to being with Christ. This dissolution 
 has been desired by many of the Saints, and it is desirable; because, it frees us from grief 
 sin, and dangers, says St. Bernard. This passage furnishes a satisfactory proof that the 
 souls of the saints, who depart this life without sin, are instantly admitted to bliss before 
 the general resurrection; otherwise, the Apostle’s earnest wish “ to be dissolved and be 
 with Christ,” i.e., to enjoy Christ and the Beatific Vision of God, the principle of 
 heavenly bliss, would be unmeaning. 
 
 24. He feels that his continuance in life is necessary for the good of the Philippians, 
 and all the faithful. 
 
 25. And hence he resolves his doubt, and determines on remaining for the good of 
 souls. This he judges preferable to the immediate enjoyment of Christ. 
 
9 
 
 PHIL1PPIANS , //. 
 
 Uejt 
 
 that, whether I come and see you, 
 or being absent may hear of you, 
 that you stand fast in one spirit, 
 with one mind, labouring together 
 for the faith of the gospel. 
 
 28. And in nothing be ye terrified 
 by the adversaries, which to them 
 is a cause of perdition, but to you 
 of salvation, and this from God : 
 
 29. For unto you it is given for 
 Christ, not only to believe in him, 
 but also to suffer for him. 
 
 30. Having the same conflict as 
 that which you have seen in me, 
 and now have heard of me. 
 
 paraphrase. 
 
 come to see you or not, I may hear of your perse¬ 
 verance in one spirit of concord, and of your labouring 
 with one mind to advance the faith of the gospel. 
 
 i 
 
 28. And, that I may also hear, that you are no way 
 terrified or shaken by the persecution and opposition of 
 the enemies of our faith, which opposition will cause 
 their damnation, and will be the occasion of your 
 salvation, according to the holy disposition of God. 
 
 29. For to you is given the grace not only of 
 believing in Christ, but also of suffering for his sake. 
 
 30. Engaged in a contest similar to that which you 
 saw me undergo (Acts, xvi. 22), and to that which 
 you hear of my being now engaged in at Rome. 
 
 Commentary 
 
 “ And having this confidence,” i.e., firmly persuaded that I am necessary for you. 
 “ I know.” This word expresses only a morally certain conviction. 
 
 30. “Having the same conflict as that which you have seen in me.” He was 
 scourged and cast into prison at Philippi.—(Acts, xvi. 22). “And now have heard.” 
 I11 Greek, hear. _ 
 
 CHAPTER II. 
 
 B n a l £ 5 1 s. 
 
 In this chapter, the Apostle fervently exhorts the Philippians to the exercise of mutual 
 concord , fraternal charity , and humility, both ulterior and exterior (1-4). And in 
 order to urge them the more to practise both humility and charity, he proposes the 
 example of Christ, who , although he was God, possessing the divine essence, still, for 
 love of US) took upon himself the form of a slave ; nay, humbled himself to the death of 
 the cross ; in reward of which humiliation, God exalted him in this assumed ?iature 
 above all other creatures (4-11). He exhorts them to work out their salvation with 
 fear and trembling, and by the splendour of their virtues , to shine forth, as brilliant 
 luminaries, in the midst of Pagan darkness and infidelity. Should the effusion of his 
 blood be necessary to complete the sacrifice of their sanctification , which he began in their 
 .. conversion, he is ready and willing to pour forth his blood, as a libation, on their 
 sacrifice (12-18). He promises to send them Timothy and Epaphroditus, zvith zvhose 
 praises and commendation the remainder of the chapter is almost taken up (19-30). 
 
 1. IF there be therefore any 
 consolation in Christ, if any com¬ 
 fort of charity, if any society of 
 the spirit, if any bowels of com¬ 
 miseration ; 
 
 paraphrase. 
 
 1. If, then, you wish to afford me, a prisoner for the 
 faith, any spiritual consolation becoming a Christian; 
 any solace dictated by charity; if you have any union 
 of soul with me; any feeling of sincere, heartfelt 
 compassion (as I am firmly persuaded you have) : 
 
 Commentary 
 
 1. “If,” far from expressing doubt, is here strongly affirmative. It is a form of 
 obtestation not unusual with the most eminent classical writers, and means : if you 
 wish to afford me any consolation, &c. (as I know you do). The words within the 
 
PHIL IPPIA NS, II. 
 
 ii 
 
 xre£t* 
 
 2 . Fulfil ye my joy, that you be 
 of one mind, having the same cha¬ 
 rity, being of one accord, agreeing 
 in sentiment. 
 
 3. Let nothing be done through 
 contention, neither by vain-glory : 
 but in humility, let each esteem 
 others better than themselves: 
 
 4. Each one not considering the 
 things that are his own, but thase 
 that are other men’s. 
 
 5. For let this mind be in you, 
 which was also in Christ Jesus : 
 
 paraphrase. 
 
 2. I entreat you to complete the joy which your 
 conversion and charitable contributions have afforded 
 me, by agreeing in the same doctrine and feelings, 
 by entertaining mutual charity for one another, by 
 being of one mind and soul, having the same wishes 
 and sentiments. 
 
 3. Do nothing from a spirit of contradiction, or of 
 ambitious affectation of superiority; but through the 
 spirit of humility, let each one esteem his neighbour 
 better than himself. 
 
 4. Let no one selfishly seek his own advantages 
 merely; but let him rather consult for the interests of 
 others. 
 
 5. Let the same feeling be cherished by you for one 
 another that was entertained by Christ Jesus : 
 
 Gomme.ttarg. 
 
 parenthesis affect each member of the sentence. The meaning of the entire verse 
 comes to this: in the name of the duties of charity, which religion prescribes, and 
 which I know you faithfully to discharge. 
 
 “ If any society of the spirit.” In Greek, any communion of spirit, “any bowels of 
 commiseration.” i.e., any tender feelings of interior and heartfelt compassion. “ Any 
 bowels of commiseration.” In Greek, any bowels and commiseration. 
 
 2. “ Fulfil ye my joy,” &c. In the name of all the foregoing duties which you owe 
 me, I entreat of you to complete my joy, by being “ of one mind,” i.e, by holding the 
 same faith, and entertaining the same feelings and wishes. This is more clearly 
 expressed in the following—“agreeing in sentiment.” This member of the sentence 
 differs from the first, “ be of one mind,” in this respect only, that it is a stronger 
 expression of concord and harmony, as appears from the Greek, to tv (ppovowreg. 
 
 3. “ Let each esteem others better than themselves.” How can men do this, in all 
 cases, consistently with truth? According to some, in this way; because no matter 
 how grievous the crime of our neighbour, although you may be conscious to yourself of 
 nothing, there may be still some unknown spiritual sin, which may render you more 
 disagreeable in God’s sight than he is, and may be the source of your damnation. 
 Again, we may say with truth, that if our neighbour, no matter how great a sinner, 
 received the graces conferred on us, he might be better than we; and if we were in his 
 circumstances, with only the same graces he had, we might have done worse. Again, 
 St. Thomas and others say, we can regard our neighbour as better than ourselves, by 
 looking to ourselves, without regarding the graces and gifts we have from God, and 
 looking only to the gifts of others, in which sense, he explains the following verse. At 
 all events, what is here inculcated is a practical exhibition of humility, by honouring 
 all as our betters, which may be done in the exercise of true humility, although, in 
 point of fact, we might chance to be better than they. 
 
 4. According to the exposition in the Paraphrase, the Apostle censures that spirit of 
 selfishness, which is the greatest obstacle to fraternal charity, and the source of dissen¬ 
 sions. Others interpret the verse, thus—not looking to the gifts we have, but to those 
 which others have, which is a great means of exercising true humility. Commentators 
 here remark that St. Paul prescribes its proper remedy for each of the four causes of 
 dissension. To an excessive desire of maintaining our own opinion, he opposes, submis¬ 
 sion of our own judgment, “agreeing in sentiment;” secondly, to vain glory contempt 
 for glory; to the third cause—a desire of domineering—humility of heart, “ but in 
 humility,” &c.; to the fourth source of discord, undue selfishness—a disregard for sell 
 
 interests, “but those that are of other men.” 
 
 5. In order to excite them to the exercise of the last-mentioned dispositions of 
 humility and disinterestedness, he adduces the example of Christ. Pride being the 
 greatest obstacle to fraternal charity; he, therefore, inculcates humility, as the most 
 efficacious means of promoting and preserving it. 
 
V2 
 
 PHILIPPI A NS, II. 
 
 Uej t. 
 
 . 6. Who being in the form of 
 God, thong. ht it not robbery, to be 
 equal with God ; 
 
 7. But emptied himself, taking 
 the form of a servant, being made 
 in the likeness of men, and in habit 
 found as a man. 
 
 8. He humbled himself, becom¬ 
 ing obedient unto death : even to 
 the death of the cross. 
 
 9 For which cause God also hath 
 exalted him, and hath given him a 
 name which is above all names : 
 
 paraphrase* 
 
 6. Who, pre-existing in the form of God, possessing 
 the divine nature, and essence, and attributes, did not 
 still tenaciously retain this equality with God, as is 
 done by those who unexpectedly obtain some booty 
 or emolument. 
 
 7. But, far from this; by taking upon him the form of 
 a slave, he voluntary debased himself, having become 
 like a man, by becoming really and in nature such, 
 and in external appearance and habits of life found 
 as a man. 
 
 8. Nay, he humbled himself still more, having 
 become obedient unto death—and that a death of no 
 ordinary kind—but the ignominious death of the cross, 
 the instrument of torture for malefactors and slaves. 
 
 9. In reward for this humiliation God exalted him 
 by raising him from the dead, and placing him at his 
 right hand above all creatures,- and gave him a name, 
 which is above all names. 
 
 Commentary 
 
 6. “ Who being in form of God, i.e., having the real essence and nature of God. 
 The Greek word for “form,” popipf}, has been interpreted by the Holy Fathers to 
 denote, the Divine Nature, the perfect equality of the Son with the Father, the Divine 
 Majesty, the image of God the Father. “ Thought is not robbery to be equal to God.” 
 The interpretation of these words, found in the commentary of Theodore Beele?i, seems 
 the most probable, the only one which accords best with the context. According to 
 him, the words convey a proverbial meaning, and have reference to those who tenaciously 
 keep and grasp whatever emolument or prize they may unexpectedly fall in with. So, the 
 words here mean, in regard to Christ, that he did not with eager tenacity retain the 
 external form and equality with God the Father, which he possessed; but, by taking on 
 himself human nature and the appearance of man, veiled his Divine glory and Majesty ; 
 thus humbling himself, which is a powerful motive for humiliation on our'part. The 
 Greek word “for robbery,” Spray pov, favours this interpretation. It means, not the 
 act of rapine, but the thing itself eagerly seized on, and tenaciously retained. Nouns 
 ending in, pog, sometimes bear this meaning. Independently of the context, inculcating 
 humility, the antithesis “ but debased himself,” shows this to be the true interpretation. 
 
 7. Christ debased himself, because, without undergoing any change whatever in his 
 
 nature or attributes, which are immutable and essential, he put on externally human 
 nature, which was to the eyes of men an annihilation of himself. The phrase, “ and 
 in habit found as a man,” by no means implies that he was not really a man; because, 
 “as,” as it were, and other adverbs of similitude, are found to express reality, 11 as it were, 
 of the only begotten of the Father.”—■(Gospel St. John, i. 14). Christ was like a man. 
 Who can be so like a man, as another man ? “ In habit,” in his external actions and 
 
 manner of life he “ was found ” to act and live like other men. The example of 
 Christ not greedily grasping and retaining his equality with God, which he had before 
 the world began, but rather externally divesting himself of it, is a powerful motive for 
 us to exercise humility. Hence, this interpretation accords best with the context. 
 
 8. What a prodigy of humility ! A God, eternal and omnipotent; expiring on an 
 ignominious gibbet! What intense charity, prodigious disinterestedness—the Creator 
 submitting to death for the sake of the creature! From this example of Christ, con¬ 
 cealing his divinity, a lesson of humility is inculcated not to glory in the gifts of 
 nature, grace or fortune, the ordinary incentives to pride. 
 
 9. “ Exalted.” In Greek, superexalted. The Apostle refers to this as an incentive 
 to stimulate the Philippians to acts of humiliation in hopes of like exaltation with 
 Christ. “And gave him a name.” By “ name,” is understood the name of “ God,” or 
 “Son of God,” as made known after his Resurrection and Ascension, under which 
 name and character God made his Son to be adored and acknowledged by all nations. 
 This name is said to be given him after his death and humiliation; because, then it 
 
PHIL IP PI A NS, //. 
 
 Vest. 
 
 10. That in the name of Jesus 
 every knee should bow, of those 
 that are in heaven, on earth, and 
 under the earth. 
 
 11. And that every tongue should 
 confess that the Lord Jesus Christ 
 is in the glory of Cod the Father. 
 
 12 . Wherefore, my dearly belov¬ 
 ed, (as you have always obeyed) 
 not as in my presence only, but 
 much more now in my absence 
 with fear and trembling work out 
 your salvatiou. 
 
 13. For it is God who worketh. 
 in you both to will and to accom¬ 
 plish according to his good will. 
 
 14. And do ye all things without 
 murmurings and hesitations : 
 
 n 
 
 ©arapbrase* 
 
 10. So that the person expresssed by the name of 
 Jesus being recognised throughout creation as the Son 
 of God, should receive the homage and adoration of 
 creatures, whether in heaven, on earth, or under the 
 earth, in hell, or purgatory. 
 
 11. And every tongue, whether in heaven, on earth, 
 or under the earth, should confess, that the Lord Jesus 
 Christ possesses glory equal to that of God the 
 Father. 
 
 12. Wherefore, my dearly beloved, as you have 
 always obeyed since your conversion ; so now obey, or, 
 do now, as you have done since your conversion, 
 work out your salvation with interior dread, and 
 exterior lowliness and bodily uneasiness, not only in my 
 presence, but also in my absence, in order to prove 
 how purely you act for God’s sake only. 
 
 13. For it is God who worketh in us the good will, 
 and the accomplishment of that good will, according 
 to his good pleasure. 
 
 14. Do all things without murmuring against the 
 mandates of your superiors' and without hesitation or 
 reluctance, comply with their orders. 
 
 Commentary 
 
 was that it was publicly made known regarding him. Others understood it of the fame 
 of his Divinity, which comes to the same with the former interpretation. Others, 
 again, understood it of the Adorable Name of Jesus, which although given from his 
 conception, was still given in consideration of the future redemption effected by his 
 passion and death. 
 
 10. “In the name of Jesus.” “Name,” is used for the person expressed by it. 
 The words, “ every knee would bend,” express adoration of the divine Person of Jesus. 
 “ And under the earth,” whether in purgatory or hell; the damned adoring him from 
 co-action, and the others, voluntarily. The word “Jesus” is taken not for the sound 
 expressed, but for the person whom it designates. The usage of the Church, as appears 
 from the words of Gregory the Great, has sanctioned a relative worship to be paid to 
 the very name of Jesus, ad no?nen Jesu 0nines fiedent genua cordis sui , quod vel capiiis 
 inclinatione testentur. The Council of Lyons, as Navarre relates, commanded all to 
 bow the head at the name of Jesus, and Catharinus cites a decree of a Roman Pontiff 
 to the same effect. As to the etymology of the word “Jesus ;” it is derived from the 
 Hebrew root, jascha, i.e., he has saved. Hence the word Jeschua , Latin, “Jesus,” i.e ., 
 Saviour. It is the proper name of the Word Incarnate, and is said by many to be 
 superior to the name of God, as superadding the idea of ransom and redemption, in 
 which that of Creator is implied; whereas, the name of God conveys the idea of 
 Creator alone, without that of Saviour. 
 
 11. “And every tongue should confess that the Lord Jesus,” &c., which some 
 interpret thus, and every tongue should confess that our Lord Jesus Christ is unto the 
 glory, &c., i.e., that Jesus Christ is supreme Lord unto the glory of God the Father; 
 because, the exaltation of the Son confers glory on the Father. This interpretation is 
 conformable to the Greek. St. Bernard found no pleasure in any writings that were 
 not seasoned with this sweet name of Jesus. How often do we not hear this sacred 
 name blasphemously invoked in the most shocking imprecations, without feeling the 
 slightest emotion ! 
 
 13. In this verse is'assigned a reason why they should tremble, &c. Because, as 
 their salvation does not depend on themselves, but principally on God’s grace, they 
 should tremble, lest God, in punishment of their sins, would withhold his grace, and 
 leave them to their ruin. In this verse is contained a proof of the amissibility of grace. 
 He says, “ that it is God that worketh,” because the grace of God is the principal 
 
PHILIPPI A NS, II. 
 
 _ 
 
 XTejt . 
 
 15. That you may be blameless 
 and sincere children of God, with¬ 
 out reproof, in the midst of a 
 crooked and perverse generation : 
 among whom you shine as lights 
 in the world, 
 
 16. Holding forth the word of 
 life to my glory in the day of 
 Christ, because I have not run in 
 vain, nor laboured in vain,. 
 
 17. Yea, and if I be made a 
 victim upon the sacrifice and service 
 of your faith, I rejoice and congra¬ 
 tulate with you all*. 
 
 18. And for the self-same thing 
 do you also rejoice, and congratu¬ 
 late with me. 
 
 19. And I hope in the Lord 
 Jesus to send Timothy unto you 
 shortly, that I also may be of good 
 comfort, when I know the things 
 concerning you. 
 
 20. For I have no man so. of the 
 same mind, who with sincere affec¬ 
 tion is solicitous for you. 
 
 Iparapforase. 
 
 55. That you may be exempt from blame or 
 reproach, free from all guile and deceit, and be imma¬ 
 culate sons of God, in the midst’ of a crooked and 
 perverse generation of unbelievers, who narrowly 
 watch and scrutinize your actions, among whom you 
 should shine as so many heavenly luminaries placed 
 to enlighten the world ; 
 
 16. Preserving and increasing in yourselves the 
 light of vivifying faith, wherewith you may also en¬ 
 lighten and inflame others, so that I may have cause 
 for glorying in you on the day of judgment, as not 
 having laboured in vain, by preaching the gospel 
 among you. 
 
 17. But should it be necessary that my blood be 
 poured out as a libation over the acceptable sacrifice 
 of your faith, which I have presented to God, I rejoice 
 at the prospect of so great an advantage, and rejoice 
 with you, who have been already offered up- as an 
 agreeable offering. 
 
 18. You also should rejoice on account of the 
 advantage you already possess, and rejoice together 
 with me on account of the hope I have of being offered 
 up as a victim. 
 
 19. I hope in the Lord Jesus to be able to send 
 Timothy to you, for your consolation, that I myself 
 may also be consoled and cheered in my captivity, on 
 learning the happy state of your affairs. 
 
 20.. For, I have no one who is so much of one 
 mind with me, so attached to me, or in whom I can 
 repose such confidence as Timothy, or who will so 
 heartily concern himself in regard to your interests. 
 
 Commentary. 
 
 cause in the production of good works, although human liberty also has its share, and 
 it is usual in Scriptures to ascribe an effect to the principal cause, although subordinate 
 causes also may concur in its production. That human liberty is not here denied is 
 clear from the exhortation of the Apostle in the preceding verse ; for, why work out 
 their salvation with fear and trembling, if in the work they had no free agency ? 
 
 15. From the Greek it is quite clear that the words, “sincere” and “ blameless,” are 
 not to be joined to “ children of God,” but the words, “ without reproof,” should be 
 joined thus : “ children of God without reproof,” tekvcl Qeov «/<wyu?? 7 -a, i.e., irreprehensible 
 and immaculate sons of God. 
 
 16. “ Holding forth,” &c., as men hold forth a lantern, or as the heavenly bodies 
 display their light. The meaning in the Paraphrase is preferable. 
 
 17. The words may also mean : if I were to pour out my blood by martyrdom, to 
 present your faith as an agreeable sacrifice, I rejoice, &c. The words, “ made a 
 victim,” mean “ made a libation,” referring to the libation, which in the sacrificial act 
 was poured on the victim. Their faith was the sacrifice, and his blood the libation 
 used in perfecting the sacrifice. “And service” means the legitimate sacerdotal act 
 of offering up sacrifice. In Greek, liturgy. 
 
 18. He assuages their sorrow in case he should be put to death by Nero, and says, 
 that instead of mourning, both they and he ought to rejoice, should such an event 
 take place. 
 
 19. The Philippians had sent Epaphroditus to relieve St. Paul; hence, he promises 
 to send them in turn, for their consolation, Timothy, who was greatly beloved by them. 
 Nothing should be omitted by a superior that can be legitimately employed to conciliate 
 the good will and affection of those under him. 
 
PHIL IP PI A NS, II. 
 
 Uejt. 
 
 21. For all seek the things that 
 are their own ; not the things that 
 are Jesus Christ’s. 
 
 22. Now know ye the proof of 
 him, that as a son with the father, 
 so hath he served with me in the 
 gospel. 
 
 23. Him, therefore, I hope to send 
 unto you immediately, so soon as I 
 shall see how it will go with me. 
 
 24. And I trust in the Lord, that 
 I myself also shall come to you 
 shortly. 
 
 25. But I have thought it neces¬ 
 sary to send to you Epaphroditus 
 my brother and fellow-labourer and 
 fellow-soldier, but your Apostle 
 and he that hath ministered to my 
 wants. 
 
 26. For indeed he longed after 
 you all : and was sad, for that you 
 had heard, that he was sick 
 
 27. For indeed he was sick nigh 
 unto death : but God hath mercy on 
 him : and not only on him, but on 
 me also, lest I should have sorrow 
 upon sorrow. 
 
 28. Therefore I sent him the 
 more speedily : that, seeing him 
 again, you may rejoice, and I may 
 be without sorrow. 
 
 29. Receive him therefore with 
 all joy in the Lord : and treat with 
 honour such as he is. 
 
 paraphrase. 
 
 21. For almost all seek their own interests, and 
 prefer them to. the glory of Jesus Christ. Hence, it 
 is, that I could not find any one else, so disinterested 
 as he, in undertaking a laborious journey, without 
 some motive of personal advantage. 
 
 22. But if you wish for any proof of his worth, I 
 can only adduce the fact, that a child could not 
 manage the concerns of a parent, or serve him with 
 greater fidelity and fondness than has been exhibited 
 by him towards me in preaching the gospel. 
 
 23. Such, then, is the man whom I hope to send 
 you, as soon as I see the result of my chains, and the 
 events that await me. - 
 
 24. I trust, however, in the Lord, that I myself 
 will be soon able to see you personally 
 
 25. But in the mean time, I have judged it neces¬ 
 sary to send to you Epaphroditus, who is my Christian 
 brother; my co-operator in preaching the gospel; my 
 fellow-soldier in the war in which we are engaged 
 for the gospel, under the banner of the cross; he is 
 also your Apostle; and has likewise ministered to my 
 wa'nts and necessities. 
 
 26. For, indeed, he has been eagerly longing to 
 see you all, and it was a source of much trouble to him 
 to learn, that you heard of his sickness, which he knew 
 would cause you pain and uneasiness. 
 
 27. For, in truth, he was sick to such a degree as 
 to be on the very verge of dissolution; but God took 
 pity on him, by rescuing him from the jaws of death, 
 and on me also, lest to the affliction of my chains 
 would be added the further affliction of being the 
 occasion of the death of a friend who came to minister 
 to my wants. 
 
 28. I have, therefore, dispatched him with all haste 
 in order that you may rejoice at his return, and that 
 my sorrow may be lessened and alleviated from know¬ 
 ing that you are in joy. 
 
 29. Receive him, therefore, with sincere Christian 
 affection, and with great spiritual joy, and honour 
 such persons, by contributing to their maintenance 
 and support. 
 
 Commentary. 
 
 21. “For all seek their own,” &c. He speaks of those about him, whom he could 
 think of sending to them. It means : almost all seek their own, &c. It is, however, 
 true of all men, and at all times. Timothy, then, was the only person disinterested 
 enough to undertake so perilous and laborious a journey, without any regard to his : 
 own private interests. 
 
 24. From this verse it appears St. Paul expected to be liberated from his present 
 imprisonment. He was liberated from his first, but not from his second. The words 
 “to you” are not in the Greek. They are, however, in the Alexandrian and Vatican 
 manuscripts. 
 
 25. “Your Apostle.” Some say Epaphroditus was Bishop of Philippi. 
 
 29. “Receive him in the Lord,” i.e., with sincere Christian affection, “with all 
 joy.” “In the Lord” is to be joined with the words, “receive him.” “And treat 
 with honour.” “Honour” means support, sustenance, as in the passage, “Honour 
 
PHILIPPI A NS, HI. 
 
 1 6 
 
 ^e$t. 
 
 30. Because for the work of 
 Christ, he came to the point of 
 death : delivering his life, that he 
 might fulfil that which on your part 
 was wanting towards my service. 
 
 7 
 
 paraphrase* 
 
 30. Tor, he was brought to the very brink of the 
 grave, while engaged in the work of Christ (by 
 administering to me during my incarceration, for the 
 cause of Christ), exposing his life to imminent dan¬ 
 ger, in order that he might in person perform towards 
 me, on your behalf, these kind services, which absence 
 prevented yourselves from personally discharging. 
 
 Commentary 
 
 widows who are really widows” (1 Tim. verse 3); and also, “worthy of double honour” 
 (1 Tim. verse 17); in both places, it means sustenance or support. 
 
 30. “Delivering his life.” Probably, he was attacked on the way with some malady, 
 which he disregarded from anxiety to fill his commission; and this, it might be, that 
 had nearly proved fatal to him at Rome. 
 
 CHAPTER III. 
 
 H it a l p s 1 s ♦ 
 
 In this chapter, after briefly referring to the subject ?natter of the preceding, and' inviting 
 the Philippians to rejoice at the news which he communicated therein (verse 1), cautions 
 them against certain false teachers, most likely the Judaizantes, whom he designates as 
 “ dogsf falsely circumcised , because only circumcised in the flesh ; whereas, the true 
 circumcisioii is the Christian circumcision of the heart (1-3). He shows that he could 
 himself glory in ?nore external privileges conferred by the Mosaic law, than could any 
 of the false teachers . He enumerates those external advantages (4-7). But these legal 
 privileges, as well as all temporal advantages whatsoever, he has Valued as nought in 
 co 7 ?iparison with the exalted knowledge of Christ (8); and he has sacrificed all, a?id 
 sub/fiitted to suffering, in order to gain Christ, and be rendered a sharer in his merits, 
 a 7 id at a future day, in the glory of his resurrection (8-11). 
 
 I)i referring, however, to his sacrifice for Christ, he is not to be imderstood as wishing to 
 co 7 ivey, that he had already attained to Christian perfection; he is 07 ily, by co 7 istant and 
 unceasing efforts, endeavouring to attain the su 77 i 77 iit of this perfectio 7 i, and to secure the 
 p 7 'ize held out in the stadium of Christia 7 i virtue. . He exhorts the Philippia 7 is to do the 
 same (11-16). He invites the 77 i to wiitate himself rather than the false teachers, whose 
 conduct arid wihappy end he describes (17-19). With these he contrasts the God-like 
 conduct of the followers of Christ, and the glorious consu 7 nmatio 7 i in store for them. 
 
 xrei-t. 
 
 1 . AS to the rest, my brethren, 
 rejoice in the Lord. To write the 
 same things to you, to me indeed 
 is not wearisome, but to you is 
 necessary. 
 
 paraphrase* 
 
 1. (Whereas, then, my chains, far from injuring, 
 have on the contrary, served the cause of the gospel, 
 and Epaphroditus is recovered, and Timothy is to 
 be shortly amongst you), it only remains for you 
 brethren, to rejoce in a manner becoming Christians. 
 And to me it is not wearisome to write the same things 
 upon which I had formerly spoken to you ; because, 
 such a course is a necessary, or at least, a very useful 
 means of keeping you in the faith. 
 
 Commentary 
 
 1. “ For the rest,” may be understood (as in Paraphrase) to have reference to the 
 preceding chapter, or, the words may be regarded as a familiar kind of transition. 
 
PHIL IP PI A NS, III. 
 
 17 
 
 Ucjt* paraphrase* 
 
 2. Beware of dogs, beware of evil 
 workers, beware of the concision. 
 
 3. For we are the circumcision, 
 who in spirit serve {god: and glory 
 in Christ Jesus, not having confi¬ 
 dence in the flesh. 
 
 4. Though I might also have 
 confidence in the flesh. If any 
 other thinketh he may have confi¬ 
 dence in the flesh, I more, 
 
 Commentary 
 
 from one subject to another, common with the Apostle. “To write the same things,’’ 
 may mean, the same things of which he discoursed among them, or the same things 
 he had written to others, (v.g.) the Galatians, &c., whom he cautioned against the false 
 teachers (as in next verse). 
 
 2. “ Dogs,” a term of reproach which he applies to the false teachers, on account 
 of their impudence and their endeavours to destroy the preachers of the gospel. It 
 may be also, that he called them “ dogs,” to convey that they were unclean and not 
 belonging to the holy people of God. For, the Jews, by whom dogs were reckoned 
 among the unclean animals, applied this opprobrious epithet to the idolatrous Gen¬ 
 tiles, to denote that they were not belonging to the people of God, as being profane 
 and impure. “ Concision.” It is thus he reproachfully designates their circumcision, 
 which was no longer the religious and honourable rite it formely was, having now 
 become a mere cutting of the flesh. The abstract term “concision,” is employed for 
 the concrete, circumcised. The Apostle designates the same class of false teachers in the 
 words “dogs,” “ evil workers,” and “ concision,” and the repetition of the word “beware,” 
 shows the strong feelings from the impulse of which the Apostle denounces them. 
 
 It may be asked to what class of heretics does the Apostle refer ? Some say, he 
 refers to those who were known under the general denomination of Gnostics , of whom 
 one class—the followers of Cerinthus and others—taught, that Christ never died on 
 the cross, and that the Son of God left the son of Mary at the crucifixon. Hence, he 
 calls them “enemies of the cross,” and “dogs,” on account of their immoral teaching 
 and conduct. Others, however, think, with more probability, that he refers to the 
 Judaizantes , or Jewish zealots, who crept in, and were privately sowing the seeds of 
 Judaism, maintaining the necessity of observing the Mosaic law, for justification. 
 The motives adduced here by the Apostle in refutation of their errors, favour this 
 letter opinion. These motives regard circumcision, his extraction, the justice of the 
 law, which latter error constituted them “ enemies of the cross.” For, “ if justice be 
 from the law, then Christ died in vain.”—(Gal. ii. 4). Then, the “scandal of the 
 cross is made void.’ —(Gal. v. ii). Moreover, the teachers in question gloried in the 
 same things, as appears from the words of the Apostle here, that the Judaizantes are 
 charged (2 Cor. xii.) with making a subject of boasting. 
 
 3. Although the external sign of circumcision is abolished, still the thing signified, 
 viz., the cutting away the vices of the heart, exists. “ In the flesh,” means the 
 external advantages of the Jewish religion, such as circumcision, being a Pharisee, &c., 
 as appears from next verse. The words might also be understood of the works 
 performed by the aid of the law without grace. 
 
 4. Lest any person should, for an instant, suppose that he depreciates and rejects 
 the Mosaic ceremonial law from feelings of envy, in consequence of not possessing 
 
 VOT.. IT. 
 
 2. Beware of those teachers, who, like unclean dogs, 
 are placed outside the pale of the Church, or, rather, 
 like snarling dogs, endeavour to devour the true 
 preachers of the gospel; beware of those engaged in 
 the wicked work of destroying the gospel; beware of 
 the falsely circumcised, those scarred merely in the flesh. 
 
 3. For we, Christians, are the true circumcised, 
 who serve God, not in these mere external rites, that 
 have been abolished; but, with that spiritual, reasonable 
 service, which comes from the heart; and we glory in 
 Jesus Christ, placing all our hopes of salvation in his 
 merits, and not relying on the external advantages 
 resulting from the Mosaic law. 
 
 4. At the same time, if the possession of all the 
 external advantages of the Jewish religion could fur¬ 
 nish any grounds for boasting or confidence, I should 
 have greater cause than those who make such advan¬ 
 tages the subject of boasting. 
 
 B 
 
IS PHIL IPPIA NS, III. 
 
 Uejt. 
 
 5. Being circumcised the eighth 
 day, of the stock of Israel, of the 
 tribe of Benjamin, an Hebrew of 
 the Hebrews ; according to the law, 
 a Pharisee. 
 
 6. According to zeal, persecuting 
 the church of God : according to 
 the justice that is in the law, con¬ 
 versing without blame. 
 
 7. But the things that were gain 
 to me, the same I have counted 
 loss for Christ. 
 
 8. Furthermore I count all things 
 to be but loss, for the excellent 
 
 * 
 
 knowledge of Jesus Christ my 
 Lord : for whom I have suffered 
 the loss of all things, and count 
 them but as dung, that I may gain 
 Christ: 
 
 9. And may be found in him not 
 having my justice, which is of the 
 
 paraphrase* 
 
 5. Being circumcised on the eighth day, an Israelite 
 by birth, and of the tribe of Benjamin (the only tribe 
 which, with Juda, remained faithful, and joined not 
 in the schism of Jeroboam), a Hebrew of the* 
 Hebrews—all my ancestors beng Hebrews—and, 
 according to religious profession, a Pharisee. 
 
 6. And so zealous for the Jewish religion, as to 
 endeavour to destroy everything opposed to it, even 
 to persecute the Church of Christ, thinking that I was 
 thereby doing a service to God, and in the observance 
 of legal justice, free from reproach or censure of any 
 kind. 
 
 7. But these prerogatives, which I before regarded 
 as the greatest gain, I afterwards rejected as loss for 
 Christ. 
 
 8. But not only these, but all the other goods of this 
 life do I regard as quite useless, as mere nothing, in 
 comparison with the eminence, the exalted advantage 
 of the knowledge of Jesus Christ, my Lord, on whose 
 account I have cheerfully parted with all things else as 
 loss, and have reputed all their advantages as filth 
 and ordure, that Lmay gain Christ. 
 
 9. That I may be found ingrafted,- as a living mem¬ 
 ber, on his mystic body, not having my own justice, 
 the justice arising from my own natural works aided 
 
 Commentary* 
 
 such privileges himself, as men often undervalue in others the accomplishments which 
 they have not themselves, he says that in his case no such feelings can exist. 
 “Though I might also. 5 ’ “Also” is not in the Greek. 
 
 5. “ Being circumcised on the eighth day,” shows that he was not a Jewish prose¬ 
 lyte, like many of the Jewish zealots, who, as mere proselytes, received circumcision 
 only after arriving at maturer years. He received it on the eighth day, like Isaac 
 and his descendants. “ Of the stock of Israel.” Neither was he descended of parents 
 merely, as proselytes, admitted into the Jewish religion, but, not of the race of 
 Israel. “Of the tribe of Benjamin,” which was the only tribe with Juda that 
 did not apostatize under Jeroboam. “An Hebrew of the Hebrews.” All his ances¬ 
 tors were Jews, or, it might mean, as some understand it, a Hebrew in language, 
 retaining the knowledge of this sacred tongue, which many of the Jews, scattered, as 
 his parents were, among the Gentiles, had altogether lost. These four prerogatives 
 just mentioned were not his own, but were derived from birth, and were common to 
 him with many others. The three following are of his own choice ; and hence, a 
 matter of greater commendation for him. “According to the law,” by religious 
 profession, “a Pharisee,” the most respectable religious sect among the Jews, and 
 externally the most observant of the law. 
 
 6. “According to zeal, persecuting the Church of God.” So ardently zealous in 
 defence of the laws and institutions of his fathers, that he persecuted everything 
 opposed to them, even the Church of God, from a false and erroneous conscience, 
 thinking he was thereby advancing the cause of God. 
 
 7. “The things that were gain to me.” Some Expositors understand these words 
 to mean, these things which might be a recommendation to honour, preferment, and emolu¬ 
 ment. “I counted as loss for Christ.” I rejected as noxious and injurious, as 
 obstacles in the way of my salvation, which comes from Christ 
 
 8. “For the excellent knowledge.” In Greek, for the excellence of the knowledge, i.e., 
 
 in comparison with the excellence, &c. “ For whom I have suffered the loss of all 
 
 things,” may also mean, that he deprived himself of all earthly advantages for Christ, 
 to become partaker of. his grace and merits. 
 
 9. “ In him,” may also signify, that I may be found in his judgment, who judges 
 
PH I LIPPI A NS, III. 
 
 19 
 
 Zest. 
 
 law, but that which is of the faith 
 of Christ Jesus, which is of God, 
 justice in faith: 
 
 10. That I may know him, and 
 the power of his resurrection, and 
 the fellowship of his sufferings, 
 being made conformable to his 
 death. 
 
 11. If by any means I may attain 
 to the resurrection which is from 
 the dead, 
 
 12. Not as though I had already 
 attained, or were already perfect: 
 but I follow after, if I may by any 
 means apprehend, wherein I am 
 also apprehended by Christ Jesus. 
 
 paraphrase* 
 
 by the lights derived from the Mosaic law; but that 
 real justice gratuitously coming through faith in 
 Christ—that justice which comes from God and is 
 based on faith. 
 
 10. All these advantages I have renounced, that I 
 may know him, and the great effort of omnipotent 
 power exerted in his resurrection (the same that will 
 also raise us to the like glorious state), and the partner¬ 
 ship in his passion aud sufferings, of which I shall 
 have an experimental knowledge, by becoming con 
 formed to his death, by actual sufferings. 
 
 11. If by any means I may attain to the perfect, 
 glorious resurrection of the dead. 
 
 12. In recounting the sacrifices which I made for 
 Christ, and the advantages accruing to me therefrom, 
 I by no means wish to imply that I have already 
 attained the summit of Christian knowledge and per¬ 
 fection ; but, I eagerly aspire after it, that I may in 
 some way secure that prize, on account of which I was 
 forcibly seized upon by Christ in his mercy and 
 pressed into his service. 
 
 Commentary 
 
 truly. This verse does not prove the sufficiency of faith for justification. All that 
 follows from it is, that faith is one of the disposing causes for justification. The 
 Apostle is only opposing the system of justification, of which faith is the foundation, 
 to the system of justification through natural works, or works performed by the aid 
 of the Mosaic law devoid of faith, which faith the unconverted Jews, continuing in 
 their unbelief, could not have. “ But that which is of the faith of Christ,” i.e., 
 that justice which is gratuitously acquired through the faith of Christ, which justice 
 “ is of God,” comes from God the Father, as its efficient, from Christ, as its merito¬ 
 rious cause, and is infused by the Holy Ghost—hence, altogether divine, and founded 
 and based on the faith of Christ as its foundation. 
 
 10. This verse is more probably connected with verse 8, I have sacrificed all 
 wordly advantages, &c., “ That I may know him,” i.e., all things appertaining to his 
 nature, all his mysteries, but particularly the power of his resurrection, that glorious 
 state of Christ resuscitated, to which we will be likened in our resurrection to glory, 
 and know this practically at a future day, “ and the fellowship of his sufferings,” and 
 that I may know by experience how sweet and meritorious it is to suffer in union 
 with Christ and for his sake, “ being made conformable,” &c., by conforming myself to 
 his sufferings and death, by my own actual sufferings. 
 
 11. “The resurrection from the dead.” The word “resurrection,” in the Greek, 
 elavavTaoLv, means a complete , perfect resurrection , that glorious resurrection which will 
 be followed by no evils, and which is in store for the just. The Apostle almost inva¬ 
 riably forbears referring to the resurrection of the reprobate, which is rather a misfor¬ 
 tune than an advantage. “ If by any means I may attain to the resurrection,” &c. 
 Then, St. Paul was not quite sure of his salvation. Pie feared also lest he should 
 become a reprobate (1 Cor. ix.) and if he was not certain, although “a vessel of elec¬ 
 tion,” who else can be secure ? 
 
 12. This verse is to be connected with the passage, where the Apostle speaks of the 
 sacrifices which he made for Christ, and the advantages he received therefrom. He 
 does not wish to imply, by saying these things, that he attained the goal of perfection 
 in this life, or acquired a perfect degree of knowledge and Christian virtue, but he is 
 eagerly stretching forward to arrive at it; for, it was for this end that Christ, by the 
 abundance of grace, almost forced him into his service, on his way to Damascus; on 
 which occasion he exclaimed : “ Lord, what wilt thou have me to do?” In the Greek 
 
20 
 
 PH1LIPP1A NS III. 
 
 Uci t 
 
 13. Brethren, I do not count 
 myself to have apprehended. But 
 one thing J do: forgetting the 
 things that are behind, and stretch¬ 
 ing forth myself to those that are 
 before, 
 
 14. I press towards the mark, to 
 the prize of the supernal vocation 
 of God in Christ Jesus. 
 
 15. Let us therefore, as many as 
 are perfect, be thus minded : and if 
 in any thing you be otherwise 
 minded: this also God will reveal 
 to you. 
 
 16. Nevertheless whereunto we 
 are come, that we be of the same 
 mind, let us also continue in the 
 same rule. 
 
 17. Be followers of me, brethren, 
 and observe them who walk so as 
 you have our model. 
 
 paraphrase* 
 
 13. Brethren, I do not yet suppose that I have 
 attained the perfection to which I am called. One 
 thing I endeavour to do, never to regard what I have 
 passed over and left behind me, but only to look for¬ 
 ward to what lies before me. 
 
 14. I exert my utmost might to reach the goal in 
 order to obtain the prize to which God invites me from 
 heaven, through the merits of Christ Jesus. 
 
 15. Let us, therefore, who are better instructed 
 and practised in the principles of our faith than others, 
 be of the same opinion, viz., that we have not yet 
 attained perfection in this life; and should you have 
 formed a different opinion on the subject, I hope that 
 God will remove this error, and open your eyes to the 
 light of truth. 
 
 16. But, waiving the subject of the degree^of per¬ 
 fection at which we may have severally arrived, this 
 much at least should be to us a matter of solicitude, 
 viz., to be united in charity, and firmly to adhere to 
 the same rule of faith and doctrine, which is one and 
 unchangeable. 
 
 17. Be imitators of me, brethren, and attentively 
 observe (for the purpose of imitation) those who take 
 me for their model. 
 
 Commentary 
 
 word for “ apprehended,” tcaTEXrjcpdrjv, there is an allusion to the practice of pressing 
 soldiers and sailors into service. 
 
 13. One thing he endeavours to do, like men engaged in a running match, never to 
 look to the part of the course he has gone over, but only to look to the part that yet 
 lies before him. There is an allusion in the words of the Apostle to the exercise of the 
 race course, with which he frequently compares our passage through this life towards 
 the goal of eternity, where the prize is held out by God himself inviting us to struggle 
 earnestly in pursuit of it. The words of the Apostle in this verse show, that in the 
 performance of good works, that is to say, in running the course of the Christian 
 stadium , we should not be puffed up with our past merits, but should only look forward 
 to the future, and fear for our final perseverance in reaching the goal; hence, no one 
 can stand still in the way of Christian perfection; not to advance is to lose ground, and 
 recede farther from the goal. 
 
 14. “ The mark,” i.e., the goal or winning post, at which God, the master of the 
 race, holds out the prize, and invites me from heaven to secure it, by running in the 
 race, as I should. It is to be obtained through the merits of Christ. 
 
 15. As many as are perfect,” may also mean: as many as aspire to perfection. 
 But even in the sense given in the Paraphrase, there is no opposition between this and 
 the preceding, in which he speaks of himself as not being perfect; because, here he 
 speaks of a lower degree of perfection, which both he and they attained ; whereas, in 
 the preceding, he speaks of a more exalted degree of. perfection in this life, perfection 
 being quite a relative thing. The word “perfect,” has the same meaning here that it 
 has in the First Epistle to Corinthians (c. ii.); “ We speak wisdom among the perfect,” 
 i.e., those who are well instructed in the faith. “ God will reveal,” implies merely the 
 ordinary exercise of the intellect aided by divine grace; it does not imply any extra¬ 
 ordinary revelation. . - 
 
 16. Others, with St. Chrysostom and Theophylact, interpret this verse thus: In the 
 meantime (ttXi]v) let us in our onward course proceed according to the mode of perfect 
 life at which we have arrived, and not deflect from it in any way. 
 
PHILIPPI A NS y III. 
 
 2I 
 
 Ze%L paraphrase*,. 
 
 18. For many live and act quite differently, whom 
 I frequently designated in your presence and cautioned 
 you against (and now I repeat the same with tears), as 
 enemies of the cross oh Christ 
 
 19. Whose end is eternal perdition, whose God is 
 their belly, or, the gratification of their sensual 
 appetites, whose glorying has for object those deeds of 
 wickedness, which should rather be a cause of shame; 
 who are wholly engrossed with earthly things, without 
 feeling any concern for the heavenly, 
 
 20. But we pass through this life as citizens of 
 heaven, whence we expect also our Saviour the Lord 
 Jesus Christ. 
 
 21. Who will transform this vile, earthly body of 
 ours, and conform it unto a likeness with his glorified 
 and resplendent body, and that by an efficacious effort 
 of that power, by which all things are subject to his 
 supreme will. 
 
 Commentary. 
 
 18. The reason why he tells them to imitate himself is, because many who affect to 
 labour for Christ and preach his gospel act a part wholly unsuited to their profession. 
 “ Enemies of the cross.” This has been already explained of the Jewish zealots, and 
 it has been shown how they are enemies of the cross. Others, however, understand 
 the words to-,refer to their immoral lives, so opposed to mortification and the self-denial 
 pointed out by the cross. 
 
 19. Far from being wholly engrossed with earthly things, our conversation, or 
 manner of living, is such as becomes men aspiring after heaven; our citizenship is 
 there; as free citizens of heaven, we are engaged only about heavenly things. How 
 few, even of those engaged in God’s service, can say this of themselves ! 
 
 21. He refers to our bodies committed to the earth, and to the glorified property of 
 clarity .—(See 1 Ep. to Cor. xv. 42, 43, 44). 
 
 18. For many walk, of whom I 
 have told you often (and now tell 
 you weeping) that they are enemies 
 of the cross of Christ; 
 
 19. Whose end is destruction : 
 whose god is their belly : and whose 
 glory is in their shame : who mind 
 earthly things. 
 
 20. But our conversation is- in 
 heaven r. from whence also we look 
 for the Saviour, our Lord Jesus 
 Christ, 
 
 21. Who will reform the body of 
 our lowness, made like to the body of 
 his glory, according to the operation 
 whereby also he is able to subdue 
 all things unto himself. 
 
22 
 
 PHILIPPIANS, IV. 
 
 CHAPTER IV. 
 
 .Bit a I g* is. 
 
 In this chapter, the Apostle exhorts the Philippians to persevere in Christian virtue (i); 
 to practise concord and charity (2, 3) ; to rejoice always, notwithstanding their afflictions 
 (4); to display a mild evenness of conduct,free from all extremes of passion (5); in every 
 occurrence, to exercise acts of petition to God for future blessings, and thanksgiving for 
 the past (6). He wishes them an increase of interior peace and joy (8). He sums up 
 all his moral precepts, and exhorts them to the practice of everything good and praise¬ 
 worthy (8-10). He commends their past and present liberality towards himself, and 
 this he values not so much on account of being placed thereby beyond the reach of want, 
 as on account of the charity manifested on their part; for, as to himself, he was enabled 
 by Gods grace, to accomodate himself to every turn of fortune, as well in enduring want 
 and privation, as in enjoying abundance (11-17). He concludes with the usual salu¬ 
 tation, wishing them the full enjoyment of all spiritual blessings. 
 
 trest. 
 
 I. THEREFORE, my dearly 
 beloved brethren, and most desired, 
 my joy and my crown: so stand 
 fast in the Lord, my dearly beloved. 
 
 2. I beg of Euodia, and I beseech 
 Syntyche to be of one mind in the 
 Lord. 
 
 3. And I entreat thee also, my 
 sincere companion, help those 
 women that have laboured with me 
 in the gospel with Clement and the 
 rest of my fellow-labourers, whose 
 names are in the book of life. 
 
 paraphrase, 
 
 1. Wherefore, my brethren—whom I love affec¬ 
 tionately, and am most anxious to behold, who are 
 the subject of my joy and the occasion of the crown 
 to be given me for having effected your conversion— 
 persevere steadfastly, my dearly beloved, in the 
 Christian faith, as I have pointed out to you, both by 
 example and teaching, 
 
 2. I entreat Euodia, and Syntyche, laying aside all 
 differences, to have but one mind and will, to live in 
 charity and concord for the sake of the Lord. 
 
 3. And I entreat thee also, my sincere and faithful 
 colleague, to assist these women (either in adminis¬ 
 tering to their temporal support, or in bringing about 
 a reconciliation), who, with Clement and my other 
 fellow-labourers, whom I cannot here enumerate, but 
 whose names are enrolled in the book of life, have 
 laboured with me in promoting the cause of the gospel. 
 
 Commentary 
 
 1. “Therefore,” since such great glory, both as to soul and body, is promised you by 
 Christ. “ So stand fast to the Lord; ” persevere in a Christian life, following me, and 
 those who imitate me, as models. “ My joy and my crown.” For every Prelate and 
 Pastor his people must be the source of his joy and crown, or, of his sorrow and 
 damnation. 
 
 2. These were two women of quality residing at Philippi, who had rendered great 
 service to the Apostle in the work of converting the Philippians. From this verse it 
 appears that there must have been some misunderstanding between them at this time. 
 In place of feelings of estrangement, he Apostle, however, beseeches them to substitute 
 charity and unanimity. 
 
 , 3 - “ Book of life,” means the catalogue of those predestined for grace or glory— 
 which catalogue is treasured up in the prescience of God. This book of life is referred 
 to by Moses (Exodus, xxxii. 22)—and David says, “may they be blotted out from the 
 book of the living.”—(Ps. lxviii.) It is most probable that he refers to the predestination 
 of these to grace, in which case, their names are inscribed in an incomplete, conditional 
 
PHILIPPI A NS, IV. 
 
 23 
 
 Uejt 
 
 4. Rejoice in the Lord always ; 
 again, I say, rejoice. 
 
 5. Let your modesty be known 
 to all men. The Lord is nigh. 
 
 _6. Be nothing solicitous ; but in 
 every thing by prayer and suppli¬ 
 cation with thanksgiving let your 
 petitions be made known to God. 
 
 7. And the peace of God, which 
 surpasseth all understanding, keep 
 your hearts and minds in Christ 
 Jesus. 
 
 8. For the rest, brethren, whatso¬ 
 ever things are true, whatsoever 
 modest, whatsoever just, whatsoever 
 holy, whatsoever lovely, whatsoever 
 of good fame, if there be any virtue, 
 
 paraphrase. 
 
 4. Rejoice always in the Lord, notwithstanding 
 your persecutions and losses—again, I say, rejoice. 
 
 5. Let, however, your dignified Christian bearing 
 and deportment, free from all extremes of passion, 
 whether of joy or sorrow, be known to all men, so as 
 to edify both the faithful and the unbelievers; for, the 
 Lord is near. 
 
 6. Therefore, be not over anxious for the concerns 
 of this world, but in every occurrence, by fervent 
 supplications .and entreaties for future blessings, as 
 well as by acts of thanksgiving for the past, let your 
 petitions be offered up in such a way as to please God, 
 and cause him to lend an ear to them. 
 
 7. And may the interior tranquility and consolation 
 of God’s spirit, consequent on the performance of good 
 actions, which surpasses all understanding, guard your 
 wills, your intellects and entire hearts, against all fears 
 and anxieties whatever, that might lead you astray 
 from virtue and the service of Christ Jesus. 
 
 8. To bring to a conclusion, and sum up in a word 
 all my moral precepts, whatever things are true—either 
 as opposed to falsehood in language or dissimulation 
 in action—whatever things are brave, becoming, and 
 honourable in conduct; whatever things tend to estab- 
 
 Commentars?. 
 
 way; when there is question of predestination to glory, their names are inscribed 
 absolutely and completely. “ My sincere companion ” (au£vye yvriaie ), probably refers 
 to the Bishop of Philippi, who may have been Epaphroditus. Some Protestants refer 
 it to St. Paul’s wife, but in the 7th chap. 1st Ep. to Cor., St. Paul equivalently asserts 
 that he was unmarried. Again, the words are masculine in the Greek, and although, 
 by an Attic turn, they might have a feminine signification, still, it is improbable that 
 St. Paul, not well versed in the Greek tongue, wrote in the Attic dialect. All the 
 Fathers (with the exception of Clement of Alexandria, who holds that the Apostle,* 
 though married, was still continent), concur in saying that St. Paul was unmarried. 
 Besides, to use the reasoning of (Ecumenius, can we suppose that in a letter addressed 
 to the entire Church, St. Paul would address his wife ?—why leave her at Philippi ?—- 
 why not leave her at Tharsis, or Jerusalem, and not be bringing her about with him— 
 a thing he expressly denies his having done in reference to any woman?—1st Cor. ix. 
 Hence, the word “ companion,” in Greek, yoke-fellow, is mataphorically understood of 
 some faithful co-operator in planting the gospel. 
 
 5. “ Modestyyour even mildness of conduct, free from all extremes of passion, 
 “ The Lord is nigh.” The Apostle usually proposed the near approach of judgment, 
 which with all men virtually commences at death, as the great leading motive of 
 perseverance in good works, which will then receive a reward, and for patiently enduring 
 crosses and miseries of every kind, which will then cease, and will ensure “ an eternal 
 weight of glory.” Gh! if we kept the judgment of God always before our eyes, how 
 different would our conduct be from what it is! How patiently would we submit to 
 God’s holy will in sufferings—how fervently would we advance in the way of perfection, 
 could we but frequently reflect that “the Lord is nigh !” 
 
 6. Since the Lord is shortly to come from heaven to judge us, and to crown our 
 patience, we should betray no excessive solicitude as regards the sufferings of this life, 
 The words of this verse are a consequence of the words of the preceding verse: 
 “ the Lord is nigh,” as he is soon to come to judge us, we should show no excessive 
 anxiety for the things of this life. 
 
 8. He sums up all his precepts in this one, which is a most comprehensive precept of 
 morality. “ Whatsoever modest.” In Greek, oeova, grave, or venerable. “Whatsoever 
 holy.” In Greek, ayva, the meaning of which is, chaste . tor it, probably (“ayta, ) 
 
24 
 
 PHILIPPI A NS, IV. 
 
 Uejt. 
 
 ii any p -aise of discipline, think on 
 these things. 
 
 / 
 
 9. The things which you have 
 both learned, and received, and 1 
 heard, and seen in me, these do ye, 
 and the God of peace shall be with 
 you. 
 
 10. Now I rejoice in the Lord 
 exceedingly, that now at length 
 your thought for me hath flourished 
 again, as you did also think : but 
 you were busied. 
 
 II. I speak not as it were for 
 want. For I have learned, in what¬ 
 soever state I am, to be content 
 therewith. 
 
 12. I know' both how to be 
 brought low, and I know how to 
 abound : (every where, and in all 
 
 Iparapbrase* 
 
 lish and preserve the relations of justice towards our 
 neighbour; whatever things are chaste and pure from 
 all carnal defilement; whatever things tend to beget 
 the love and well-grounded esteem of others: what¬ 
 ever things are calculated to insure a good reputation ; 
 if there be anything that is regarded as virtuous 
 and good; any mode of living that is praiseworthy; 
 make these things the subject of your consideration, 
 so that you may know how to practise them, with the 
 greatest advantage, in proper time and circumstances. 
 
 9. Whatever things you have learned from me when 
 instructing you, or received from me by writing, or 
 heard of me when absent, or seen done by me when 
 present; do these things, and the God of peace will 
 be always with you—imparting and communicating 
 his blessings to you. 
 
 10. I have rejoiced exceedingly, with a truly Chris¬ 
 tian and spiritual joy, that the solicitude you formerly 
 felt for me, though relaxed for some time, has again 
 revived. However, as an apology for this remission, 
 it can be said, that you have always the will and the 
 affection, but had no opportunity of manifesting it 
 (either from want of means, or of a trusty messenger 
 by whom to send your aid). 
 
 11. The subject of this joy is not so much on 
 account of your having relieved my want (as on 
 account of the charity which you manifest). For, I 
 have learned to be contented with whatever may befall 
 me in the different circumstances in which I may 
 chance to be placed. 
 
 12. I know how to use with moderation every turn 
 of fortune—both to bear the want of the necessaries 
 of life, or to turn them to account when they abound. 
 
 Commentary 
 
 “ holy,” might have been inserted., “ Of good fame.” The first of earthy goods is a 
 good reputation, “ habe curam de bono nomine.”—Eccles. xli. 
 
 9. The things that I have preached, written, spoken, and exemplified in my conduct, 
 these things do. 
 
 10. Some Expositors say that he does not imply in this verse, that their attention and 
 solicitude for him had relaxed; that the meaning of the verse is—your solicitude 
 for me has revived; according to the feelings of your heart, it is now manifested; and 
 it was only the want of opportunity that prevented you from manifesting it earlier. 
 It would seem, however, that there is a silent reproach conveyed in this verse, for 
 which he makes the best excuse that could be made, “ a want of opportunity ,” as is 
 explained in Paraphrase, the meaning also of the Greek word, riKatpeurde Se. 
 
 11. He removes all suspicion of his having felt this joy in consequence of being 
 relieved from want. He rejoiced at the succour sent him, not so much on account of 
 its having placed him beyond the reach of want, as on account of the charity which it 
 displayed on their part. As for himself, he learned from experience to be content with 
 whatever might befall him. 
 
 12. “I know both how to be brought low,” i.e., to be in want; for, it is opposed to 
 I know how to abound.” “Suffer need,” is opposed to “abound,” in the end of this 
 
 verse. Hence, the word “brought low,” means to be brought low by want. (“Every¬ 
 where and in all things I am instructed.”) The Greek for “instructed,” piepviyucn, 
 means to be, initiated in mysteries ; hence, it means here to be initiated and practised in 
 the exercises of a Christian and Apostolic life. These words are commonly read within 
 
PHILIPPIANS, IV. 
 
 25 
 
 XTejt. 
 
 things I am instructed) both to be 
 full, and to be hungry; both to 
 abound, and to suffer need. 
 
 13. I can do all things i** kirn 
 who strengthened me. 
 
 14. Nevertheless you have done 
 well, in communicating to my tribu* 
 lation. 
 
 15. And you also know, O Philip- 
 pians, that in the beginning of 
 the gospel, when I departed from 
 Macedonia, no church communi¬ 
 cated with me concerning giving 
 and receiving, but you only : 
 
 16. For unto Thessalonica also, 
 you sent once and again for my use. 
 
 17. Not that I seek the gift, but 
 I seek the fruit that may abound to 
 your account. 
 
 18. But I have all, and abound ; 
 I am filled, having received from 
 
 paraphrase* 
 
 For, I have been fully initiated and practised in the 
 Christian exercise of endurance under all circum¬ 
 stances—to be satiated with abundance of food, or to 
 suffer hunger—to abound in the other necessaries, or 
 bear the want of them. 
 
 13. I can do all these things and everything else 
 required of me, not through any power of my own, 
 but through the grace with which Christ interiorly 
 strengthens me. 
 
 14. Still, you have done well in relieving my dis¬ 
 tress by contributing out of your temporal substance 
 for that purpose. 
 
 15. And you know also, O Philippians ! and you 
 could bear witness to the fact, that when I first preached 
 the gospel to you, and afterwards departed from Mace¬ 
 donia (to go into Achaia), no other Church, except 
 your own, contributed anything that I could place to 
 the account of given and received. 
 
 16. For you repeatedly administered to my wants, 
 .when I was at Thessalonica. 
 
 17. This I do not say as if I were anxious for 
 gifts; what I am anxious about is, the abundant 
 gains resulting from them to your credit. 
 
 18. I have received all your presents, and in con¬ 
 sequence abound in the means of subsistence. I have 
 
 Commentary 
 
 a parenthesis. There is no necessity, however, for such a construction. They may 
 be connected with the following words, thus :—In all things have I been initiated and 
 instructed, both to be full, and to be hungry, i.e., to be content when I have a suffi¬ 
 ciency of food, and when I suffer hunger. “To abound and suffer need,” are more 
 extensive in their signification than the preceding—they denote the want of clothing 
 and of other necessaries, as well as that of food. 
 
 13. Lest in the preceding he might appear to be attributing too much to himself, he 
 corrects any such false conception, and ascribes all to the power of God. “ I can do 
 all in Christ corroborating me” is the Greek reading. 
 
 14. He adds this, lest they might imagine that he did not duly appreciate their 
 goodness, by saying that their generosity did not afford him joy in consequence of 
 relieving his wants, because he is content under all circumstances, whether of plenty 
 or want; he, therefore, praises them for their generous charity. 
 
 15. The circumstance of their’s being the only Church to relieve him, tends more 
 to their praise, and at the same time, clears him from every charge or suspicion of 
 avarice; for, no other Church contributed,, and he would not receive aid from some 
 particularly from the Churches of Achaia. 
 
 “As concerning giving and receiving.” In this, he alludes to the account-books of 
 merchants, wherein are entered separately the sums expended and the sums gained in 
 trade. The Philippians had given temporal goods, and reaped spiritual blessings. 
 Hence, alms-deeds, and contributions towards the support of those engaged in preach¬ 
 ing the gospel, may be regarded in the light of a lucrative traffic, in which, spiritual 
 and heavenly blessings are purchased by temporal goods, This, of course, is not to 
 be understood in a mercenary or simoniacal spirit .—(See 1 Cor. ix. 11.) 
 
 17. He still alludes to the account-books of the merchants. Temporal alms purchase 
 eternal glory. The alms-giver keeps a book of account with God, and lends to the 
 Lord, who will pay him back with great interest. 
 
 18. “ An odour of sweetness.” Alms-deed is an incense of most sweet fragrance— 
 it is even “a sacrifice”—an offering most pleasing to God. 
 
2 6 
 
 PHIL IP PI A. NS, IV. 
 
 Zest. 
 
 Epaphroditus the things you sent, 
 an odour of sweetness, an acceptable 
 sacrifice, pleasing God. 
 
 i 
 
 19. And may my God supply all 
 your wants according to his riches 
 in glory in Christ Jesus. 
 
 20 Now to God and our Father 
 be glory world without end. Amen. 
 
 21. Salute ye every saint in Christ 
 Jesus. 
 
 22. The brethren, who are with 
 me, salute you. All the saints salute 
 you; especially they that are of 
 Caesar’s household. 
 
 23. The grace of our Lord Jesus 
 Christ be with your spirit. Amen. 
 
 paraphrase. 
 
 a sufficient supply of the necessaries of life, having 
 received from Epaphroditus the gifts you sent by him 
 as a sacrifice of sweet odour, an offering acceptable 
 and pleasing to God. 
 
 19. And I pray that my God may supply you with 
 all things of which you stand in need, according to the 
 abundance of his riches, and may these temporal goods 
 lead to your eternal glory through Christ Jesus. 
 
 20. But to God, who is also our Father, be glory 
 for ever and ever.—Amen. 
 
 21. Salute every Christian who has been sanctified 
 in Christ Jesus. 
 
 22. The brethren, who visit me and minister to me 
 in prison, salute you. So do all the Christians here; 
 but especially such of them as belong to the house¬ 
 hold of the Emperor, Nero. 
 
 23. The grace of our Lord Jesus Christ be with 
 . your spirit. Amen. 
 
 Commentary. 
 
 19. The Greek readings vary, as regards the word “want.” Some read “grace;” 
 others, “joy.” Ours is, however, the most probable. “According to his riches in 
 glory,” &c., which some interpret “ the riches of his glory I 
 
 22. From this verse, it appears, that St. Paul had converts even among the courtiers 
 of Nero. 
 
 The common Greek subscription has: “ Written to the Philippians from Rome, 
 through Epaphrodiius . The Codex Vaiiccinus has : “ Written to the Philippians prom 
 Rome 
 
ST. PAUL TO THE COLOSSIANS. 
 
 Sntro&uction. 
 
 Who were they?— The Colossians, to whom this Epistle was addressed, are 
 supposed by many to have been the people of the Island of Rhodes, called by the 
 name of Colossas, owing to the famous colossal statue of the sun which stood there, 
 reckoned as one of the seven wonders of the world. This opinion is, however, 
 generally rejected as improbable; and the Colossians are commonly believed to have 
 been a people of Phrygia, in Asia Minor. The city of Colossas was not far distant 
 from Laodicea and Hieropolis, as appears from Chap. ii. i ; iv. 16, 17, &c., of this 
 Epistle. It is most likely, nay, almost certain, that St. Paul was never at Colossas. 
 This is clearly inferred from Chap. ii. 1, and from the fact, that, throughout the entire 
 Epistle, he never makes the most remote allusion to the exercise of his Apostleship 
 there, which he ordinarily does, when addressing those whom he himself converted. 
 On the contrary, he ascribes their conversion to Epaphras (i. 7). The common opinion, 
 then, is, that Epaphras was the first who preached the Gospel to the Colossians. But, 
 although St. Paul did not in person preach to them; still, in character of Apostle of 
 the Gentiles, having “ the solicitude of all the churches,” he feels himself called upon 
 to address them on subjects of faith, regarding which the weight of his Apostolic 
 authority might be required to secure them against the wiles and snares of the false 
 teachers. And although he was not the founder of their Church, immediately, still 
 he might be regarded as such in a certain sense, inasmuch as the Gospel came to them 
 at least mediately through him. 
 
 Occasion of. —The occasion of this Epistle was to guard the Colossians against the 
 false teachers, who endeavoured to introduce corrupt doctrines amongst them. The 
 heresies which St. Paul combats in all his Epistles might be classed under two heads. 
 To the first, belonged the heresies of the Judaizcintes. These were certain Jewish 
 fanatics, who ascribed too much efficacy to the ceremonial law of the Jews, and 
 while admitting Christ to be a model of virtue and.the consummator of faith, still 
 maintained that the observance of the Mosaic law was necessary to confer justice, and 
 should be associated with the Christian religion. Against this class the Apostle 
 specially directs his Epistles to the Romans, Galatians, 1 hilippians, and Hebrews. 
 Under the second, were comprised the errors of the Gnostic heretics, who wished to 
 
28 
 
 INTRODUCTION TO THE COLOSSIANS. 
 
 join the Platonic system of philosophy with the Christian religion. To these belonged 
 Simon Magus, Ebion, Cerinthus, Valentinus, and the Manichees. Against this class 
 were specially directed the Epistles to the Colossians, Ephesians, Timothy, Jude, and 
 Second of St. Peter. It was to guard the faithful of Colossae against this latter class of 
 false teachers, St. Paul, in character of Apostle of nations, wrote this Epistle. 
 
 The second part of this, as in the case with all the Epistles of St. Paul, is chiefly 
 employed in inculcating several duties of Christian morality. 
 
 When and where written.— It is generally supposed to have been written from 
 Rome. The subscription of the Greek copies asserts, that it was sent by Tychicus 
 and Onesimus, whom. St Paul had converted when in chains. It is supposed to have 
 been written during his first imprisonment, about the year 62, and to have been 
 conveyed to its destination, by the bearers of the Epistles to the Ephesians, Philippians, 
 and also of that to Philemon. 
 
 H 
 
 I 
 
THE EPISTLE 
 
 OF 
 
 ST. PAUL TO THE COLOSSIANS. 
 
 CHAPTER I- 
 
 Baalists* 
 
 The Apostle commences this Epistle with the usual form of Apostolical salutation (i, 2). 
 In the next place , he gives thanks to God for the gifts of grace and the divine virtues op 
 faith , hope, and charity , bestowed on the Colossians (3-5). These gifts and virtues wer e 
 to terminate in the enjoyment of the future blessings promised in the Gospel. From the 
 mention of the Gospel ' he takes occasion to confirm the doctrine preached to them by 
 Epaphras , as a faithful minister of the Gospel. He prays that the Ldrd would grant, 
 them a more perfect knowledge of his holy will ., and strength and power to lead lives 
 worthy of God ., in the performance of good works , and the patient endurance of 
 sufferings for his sake (6-12). 
 
 The Apostle then renders thanks to God for the grace of faith , and the other blessings op 
 redemption bestowed on all Christians ; and from this , takes occasion to point out the 
 attributes of Christ , and his superior excellence over the angels. He claims for Kim ? 
 in a special way , the prerogatives of Creator and Redeemer , of which the heretics wishes 
 to deprive him , by transferring them to the angels. The apostle , therefore , asserts , that 
 he is the image of the invisible God—the Creator of all things , the angels included — 
 the preserver , by his Providence , of all things created—the Redeemer of all men , Jews 
 and Gentiles—the head of the Church—the reconciler of offended heaven with sinful 
 man—the very fulness of the Divinity (12-21.) 
 
 He says that the Colossians will be partakers of the blessings of Redemption , provided 
 they persevere in the faith announced to them , which is the same with that preached 
 throughout the rest of the world. He declares himself to be appointed by the will of 
 God a minister of the Gospel ’ in order to announce to the Gentiles a mystery hitherto 
 concealed from them—a mystery for the fulfilment or accomplishment of which among 
 the Gentiles , he cheerfully submits to suffering and privations of every kind. 
 
 Uest. 
 
 1. PAUL an apostle of Jesus 
 Christ, by the will of God, and 
 Timothy a brother : 
 
 2. To the saints and faithful 
 brethren in Christ Jesus who are 
 at Colossse. 
 
 paraphrase* 
 
 . 1. Paul, an Apostle of Jesus Christ, by the will and 
 authority of God, and Timothy a brother : 
 
 2. (Salute) the Christians of Colossae, who are 
 sanctified in Christ Jesus : who believe in him and 
 faithfully serve him. 
 
 Commentary 
 
 1. “By the will of God.” At the very outset, the Apostle asserts his divine 
 commission, in opposition to the false teachers, who usurped the office of preaching 
 without any divine mission or warranty whatever from God. 
 
 “ And Timothy.” He mentions him, because known to the Colossians and beloved 
 
 by them. , , 
 
 2. The three words, “saints,” “faithful,” “brethren, denote the same, viz., the 
 
 Christians of Colossse. They are termed “Saints, because called to a state of sanctit), 
 
30 
 
 COL OS SI A NS, I. 
 
 Zest. 
 
 3. Grace be to you and peace 
 from God our Father, and from the 
 Lord Jesus Christ. We give 
 thanks to God, and the Father of 
 our Lord Jesus Christ, praying 
 always for you : 
 
 4. Hearing your faith in Christ 
 Jesus, and the love which you have 
 towards all the saints. 
 
 5. For the hope that is laid up 
 for you in heaven, which you have 
 heard in the word of the truth of 
 the gospel, 
 
 6. Which is come unto you, as 
 also it is in the whole world, and 
 bringeth forth fruit and groweth, 
 even as it doth in you, since the 
 day you heard and knew the grace 
 of God in truth. 
 
 7 * As you learned of Epaphras, 
 our most beloved fellow-servant, 
 who is for you a faithful minister 
 of Christ Jesus. 
 
 paraphrase* 
 
 3. May you enjoy the abundance of all spiritual 
 gifts from their efficient cause, God the Father, and 
 their meritorious cause, our Lord Jesus Christ. We 
 always give thanks to God the Father of our Lord 
 Jesus Christ, and always pray for you. 
 
 4. After we heard of your faith in Christ Jesus, 
 and of the charity which you exercise towards all the 
 faithful. 
 
 5. In the hope of securing these future blessings, 
 treasured up for you in heaven ; these blessings of the 
 life to come, you have heard announced and promised 
 to you, by the preaching of the gospel of truth. 
 
 6. Which gospel has come to you, as it was preached 
 all over the earth/where it fructifies and is become 
 extended, as it has fructified and become extended 
 among you, from the first day you heard it, and knew 
 the true doctrine regarding the gratuitous goodness of 
 Cod, in reference to man’s redemption. 
 
 7. According as you learned it from Epaphras, my 
 fellow-servant and co-operator in preaching the gospel, 
 who is most dear to me, as he is also the faithful and 
 sincere minister of Christ Jesus for our good. 
 
 . Commentary 
 
 . and also, because they were satisfied in baptism, having been incorporated with 
 Christ and engrafted on him ; “ faithful,” true sons of the faithful Abraham, and heirs 
 of his promises; “ brethren,” both of Christ and of one another. Hence, the necessity 
 of brotherly union. These three are distinctive epithets of all Christians. “ In Christ 
 Jesus.” The word “Jesus,” is not in the Greek, but it is found in several MSS. 
 
 3. “ Grace,” &c., the ordinary Apostolic form of salutation. The words, “ and the 
 Lord Jesus Christ,” are wanting in many MSS. and rejected by modern critics. 
 They are found in the Armenian and Coptic versions. “ We give thanks to God,” 
 &c. The Apostle usually commences his Epistles with acts of thanksgiving and 
 prayer. He gives thanks for past favours, and prays for their future continuance. 
 “To God and the Father,” Tw 0fw Kal narpi. For this St. Chrysostom reads, To 
 God the Father , &c. 
 
 4. “ Hearing,” aKovorarreg , i.e., having heard, or, after we heard of your faith, &c. 
 
 5. This love of their brethren they exercised in the hope of the future rewards, &c. 
 “ In the word of the truth of the gospel,” i.e., in the word of the most true gospel in 
 which there is contained no falsehood. Hence, it is a laudable thing, to propose the 
 rewards of the life to come, as the motive of our good works. 
 
 6. The words “and groweth,” are not in the Greek, Their genuineness is now 
 admitted, being found in the ancient MSS., in that used by St. Chrysostom among 
 the rest. “ Knew the grace of God in truth,” may also mean, have known the grace 
 of God truly and without any admixture of error. In this verse, the Apostle wishes 
 to remove any erroneous impressions, which the false teachers might endeavour to 
 create in their minds, regarding the imperfection of the gospel preached to them, 
 compared with that preached by the Apostles, probably with the view of making their 
 own erroneous doctrine, the complement of the gospel preached to the Colossians. 
 
 7. This gospel which has been preached by the Apostles throughout the earth, has 
 been preached to you without any error by Epaphras. This the Apostle adds, to 
 guard them against the wiles of the false teachers, who endeavoured to persuade them, 
 that the gospel preached by Epaphras was defective, and that this defect could be 
 supplied only by admitting the points of doctrine preached by themselves. From this 
 it is commonly inferred, that St. Paul was never at Colossae; otherwise, he should 
 have referred to the doctrines which he himself preached. Hence, he advances the 
 
Zest. 
 
 8. Who also hath manifested to 
 us your love in the spirit. 
 
 9. Therefore we also, from the 
 day that we heard it, cease not to 
 pray for you, and to beg that you 
 may be filled with the knowledge 
 of his will, in all wisdom, and 
 spiritual understanding : 
 
 10. That you may walk ■worthy 
 of God, in all things pleasing; 
 being fruitful in every good work, 
 and increasing in the knowledge of 
 God : 
 
 . 11. Srengthened with all might 
 according to the power of his glory, 
 in all patience and long-suffering 
 with joy, 
 
 12. Giving thanks to God the 
 Father, who hath made us worthy 
 to be partakers of the lot of the 
 saints in light. 
 
 COLOSSTANS , /. 
 
 ©arapforase. 
 
 8. Who has made known to us your spiritual and 
 pure love, not only for us, but also for all the saints (4). 
 
 9. Therefore, as soon as we heard of your faith and 
 charity, we ceased not praying to God for you, and 
 supplicating him to fill you with a more perfect know¬ 
 ledge of his holy will, by bestowing upon you the gifts 
 of all knowledge and spiritual understanding. 
 
 10. That you may live in a manner becoming sons 
 of God and followers of Christ, so as to please God in 
 all things, producing the fruit of every kind of good 
 works, and advancing and progressing more and more 
 in the knowledge of God. 
 
 11. That strengthened with perfect power, which 
 came from the operation of his glorious omnipotence 
 alone, you may endure all crosses with patience, with 
 long-suffering, and with joy. 
 
 12. We give thanks to God the Father, who, of his 
 pure mercy and grace, has vouchsafed to make us 
 sharers by the light of faith in the inheritance of the 
 saints, which consists in light, or the beatific vision 
 of God. 
 
 Commentary 
 
 full weight of his Apostolic authority in support of the truth of the gospel preached 
 to them by Epaphras. Epaphras is generally supposed to have been the first teacher 
 of the Colossians; most probably sent to them by St. Paul while visiting the other 
 cities of Phrygia; they, now, in turn, deputed him to visit the Apostle and minister 
 to him in prison. 
 
 8. This Epaphras, who had been ministering to him in his chains, made known to 
 him their love for him. “ In the spirit,” means spiritual, unlike the carnal love of 
 the Gnostics; or, it may mean, proceeding from the Holy Ghost. 
 
 9. “ With the knowledge of his will,” may mean, the general will of God, regarding 
 them, the great rule to which they should conform their lives ; or “ the will of God,” 
 in reference to the mode in which he has been pleased to save man, viz., by the death 
 of his Son, and not by angels. And this extended knowledge they will acquire more 
 perfectly by “ spiritual wisdom,” i.e., by knowing the mysteries of faith on principles of 
 faith, and “ understanding,” knowing them by human illustrations; or “ wisdom,” 
 may mean the speculative knowledge of the truths of faith, and “ understanding,” the 
 knowledge of applying these truths and principles to the practical detail of their lives. 
 
 10. “ Worthy of God.” In Greek, worthy of the Lord. “ In all things pleasing,” 
 in Greek, unto all pleasing. He explains in the following words, how they will walk 
 worthy of God and please him; it is by omitting no opportunity of performing good 
 works, which he calls “ fruitful,” because as the fruits of the earth preserve our 
 temporal life, so do good works ensure our eternal life. 
 
 11. He also prays without ceasing, that fortified with perfect spiritual strength, 
 through the glorious power of God, they would be patient and forbearing in adversity, 
 and even receive it with joy, “ according to the power of his glory,” i.e., his glorious 
 power. God s omnipotence is never so glorious as in rendermg those omnipotent who hope 
 in him , says St. Bernard. “ Patience ” is exercised in bearing those afflictions which we 
 cannot revenge; “longanimity*” in bearing with those which we can punish. “With 
 joy.” The patient endurance of crosses is more magnanimous than the performance 
 of the most heroic actions. “ Romanorum est fortia facere , Christianorum fortia patif 
 but to bear severe trials, not only with patience but with joy, is peculiarly Christian, 
 
 ' 12. “ Giving thanks to God the Father.” The Greek omits, God. Some persons 
 
 connects this verse with verse 9, thus: “we cease not praying God to grant you this 
 grace also of thanking him for having called you,” &c. According to the connexion in 
 the Paraphrase, a new sentence is commenced, and St. Paul having concluded his 
 
32 
 
 C OL OS SI A NS, I. 
 
 XTesL 
 
 13. Who hath delivered us from 
 the power of darkness, and hath 
 translated us into the kingdom of 
 the Son of his love, 
 
 14. In whom we have redemption 
 through his blood, the remission 
 of sins; 
 
 15. Who is the image of the 
 invisible God, the first-born of every 
 creature : 
 
 % 
 
 16. For in him were all things 
 created in heaven and earth, visible, 
 and invisible; whether thrones ; or 
 dominations, or principalities, or 
 powers ; all things were created by 
 him and in him : 
 
 17. And he is before all, and by 
 him all things consist: 
 
 ©arapbrase* 
 
 13. Who has rescued us from the power of darkness, 
 i.e., of demons and infidels, and translated us to the 
 kingdom, i.e., the Church of his beloved Son here, 
 which is the portal to the kingdom of heaven hereafter. 
 
 14. Through whom we have obtained redemption, 
 which consists in the remission of our sins, and which 
 he effected by giving his blood by way of ransom or 
 price for us. 
 
 15. Who is the perfect image of the invisible God 
 (having the same identical nature with Him), existing 
 before any creature, having been begotten of the 
 Father by an eternal generation. 
 
 16. For by him were all things created in heaven 
 and earth, both visible and invisible, men and angels 
 of every rank and order—whether thrones or domina¬ 
 tions, or principalities or powers, all things were created 
 by him and unto him, i.e., for his glory. 
 
 17. And he is before all creatures, and in him, and 
 through him, all things subsist and are preserved. 
 
 Commentary 
 
 petitions in the preceding verse, now thanks God for the benefits here enumerated. 
 “The lot of the saints,” rod KXrjpuv ru>y a y.wv. Eternal life is called a “lot,” to express 
 its gratuitousness, and the absence of strict claim on our part signified by the absence 
 of a claim on the part of those who gain a thing by casting lots. And though we merit 
 eternal life; still, it is primarily founded on grace. In crowning our merits, he only 
 crozvns his ozvn gifts. —St. Augustine. “ In light.” The light of faith here, or the 
 light of glory hereafter, by which we shall see God, face to face. “ It may, however, 
 denote both, as in Paraphrase. 
 
 13. “ Darkness,” taken in a moral sense in SS. Scripture, denotes 'evil; hence, it 
 means here, the power of the devil, the prince of darkness. “ The Son of his love,” a 
 Hebraism, for his most beloved Son. 
 
 14. In the following verses the Apostle claims for Christ, the titles of Creator and 
 Redeemer, the two grand prerogatives of which the Simonians attempted to deprive 
 him, and which they wished to transfer to angels. In this verse, he claims for Him 
 the title of Redeemer, upon which he dilates more fully at verse 20—after claiming for 
 him the title of Creator in the intervening verses, 16, 17, 18, 19. The words “through 
 his blood,” are not in the Rhemish Version, made from the Sixtine Edition of the 
 Vulgate, nor in the Codex Vaticanus , nor in MSS. or Versions generally. 
 
 15. Before asserting that he is Creator, the Apostle first claims for Christ the 
 supreme attribute of Divinity, and the eternal Sonship of God. Others say, that 
 the object of the Apostle in this verse is, to show the great benefits of Redemption 
 from the exalted nature of the person by whom it was effected. Christ is the perfect 
 delineation of that invisible God whom no one ever saw, and exhibits the perfect image 
 which the person possessing the nature of God could alone exhibit. He was begotten 
 of God by an eternal generation ; hence, as far anterior to the Eons of the Gnostics 
 in time, as he is superior to them in causality, which latter is shown in the following 
 verse. 
 
 16. In this verse is refuted the false doctrine of the Gnostics, who asserted that this 
 mater ial visible world was created by the ministry of angels. “ Through him and in 
 him.” In Greek, unto him , i.e., unto his glory. 
 
 17. In this verse, the Apostle refers to the Divine attribute of Providence, whereby all 
 created things are preserved. From this and the preceding verses, it is clear, that the 
 “ image,” ilkuv, referred to in verse 15, must regard the substantial image of God, and the 
 possession of the divine nature; since of God only could it be said that all things were 
 created “ by him,” and “ in him,” or unto him, as in the Greek, i.e., for his glory, as 
 also that by his providence all things subsist and are preserved. And it was this God—» 
 
COL OS SI A NS, I 
 
 33 
 
 Uezt. 
 
 18. And he is the head of the 
 body, the church, who is the begin¬ 
 ning, the first-born from the dead : 
 that in all, things, he may hold the 
 primacy : 
 
 19. Because in him, it hath well 
 pleased the Father, that all fulness 
 should dwell : 
 
 20. And through him to reconcile 
 all things unto himself, making 
 peace through the blood of his 
 cross, both as to the things on 
 earth, and the things that are in 
 heaven. 
 
 % 
 
 21. And you, whereas you were 
 some time alienated and enemies 
 in mind, in evil works : 
 
 22. Yet now he hath reconciled 
 in the body of his flesh through 
 
 paraphrase. 
 
 18. And this same person of whom we are treating 
 as God, is, as man, the head of the Church, which is 
 his mystical body; he is the principle and author of 
 the resurrection, and is himself the first born, or first 
 fruits of the dead, consecrating the resurrection of all 
 by raising himself from the grave. So that whether 
 viewed as God, or as man, he holds pre-eminence over 
 all things created. 
 
 19. For, it has pleased God the Father, that in 
 Christ, all fulness, all perfection of power necessary for 
 him as head, to govern, and of grace, to vivify his 
 body, should permanently and inseparably dwell, and 
 essentially reside. 
 
 20. And it hath pleased the Father, to reconcile all 
 things to himself through him—making peace, by the 
 blood which he shed on the cross, between the angels 
 in heaven and men on earth, between whose union 
 under one common head, sin stood as an obstacle. 
 
 21. And you, when you were alienated at one time 
 from God—nay, enemies in your hearts and minds, 
 offending him by your evil deeds, by your wicked and 
 impious lives: 
 
 22. He has reconciled now by death, endured in his 
 natural body of flesh, that he might exhibit you to his 
 
 Commentary 
 
 born of the Father before all ages, begotten by eternal generation—his substantial 
 image, by whom all things were made and are still preserved—that submitted to the 
 ignominious tortures of the cross, for what ?—to make atonement for the sins of his 
 own creatures—the sins by which he himself was offended. He, though God, submits 
 to tortures, which he could not merit, to free us, worms of earth, from the eternal 
 tortures of the damned which we justly deserved. What excessive love ! Sic amcinte 7 n 
 quis non redamaret. 
 
 18. He now treats of him, as man; as such, he is the head of his mystical body, the 
 Church—towards her, he exercises all the duties, which the relation of head imposes on 
 him, governing and vivifying her by the continual influx of his graces. He is “ the 
 beginning,” which appears from the Greek, oq kanv apxfj, to refer to the words imme¬ 
 diately following, viz., “the first born from the dead.” Hence, it means, “he is the 
 principle and author of the resurrection.” 
 
 19. “All fulness,” i.e., all perfection of wisdom, grace, power, befitting him, as head 
 of the Church. He has the fulness, not only of grace, but of divinity. “Should 
 dwell,” perpetually, inseparably, and essentially. All grace befitting him as head, 
 dwelt in him in the sense already explained, in order that from the head it would 
 descend to the members, and that each might derive from him, as source, the graces 
 necessary for his state and place in the body. The Greek word for “ fulness,” 7 r\r)pio/xci, 
 had a special significance, in the false system of the Gnostics . 
 
 20. The Apostle again refers in this verse to the other great prerogative of Christ, 
 viz., that of Redeemer, to which he alluded before (verse 14). “The things on earth, and 
 the things in heaven.” He reconciled men and angels, and united them, hitherto so 
 far dissevered from each other, under one common headship, having destroyed, by the 
 blood which he shed on the cross, the chiefest obstacle to this union, viz., sin. 
 
 21. He now in a special manner applies to the Colossians what he had spoken 
 generally in reference to all. They were aliens to the divine promises and benefits, 
 and enemies to God in their minds, by their own wills, which was shown by their bad 
 works, and their wicked lives. 
 
 22. “ In the body of his flesh,” not in his mystical body. Hence, their reconciliation 
 was not effected by angels, as the Gnostics affirmed; but by the death of Christ endured 
 
 VOL. 11. c 
 

 I 
 
 34 
 
 COLOSSI A NS, /. 
 
 ttext 
 
 death, to present you holy and, 
 unspotted, and blameless before him: 
 
 23. If so ye continue in the faith 
 grounded and settled, and immove¬ 
 able from the hope of the gospel 
 which you have heard, which is 
 preached in all the creation that is 
 under heaven, whereof I, Paul, am 
 made a minister. 
 
 24. Who now rejoice in my suf¬ 
 ferings for you, and fill up those 
 things that are wanting of the suf¬ 
 ferings of Christ, in my flesh for 
 his body, which is the Church; 
 
 25. Whereof I am made a minis¬ 
 ter according to the dispensation 
 of God, which is given me towards 
 you, that I may fulfil the word of 
 God. 
 
 Iparapbrase. 
 
 Father as holy and blameless, free from censure before 
 men, and irreproachable before God himself. 
 
 23. You will be thus holy and irreproachable, 
 provided, however, you remain firm and unshaken in 
 your faith, and persevere unchangeably in the hope of 
 the good things promised by the gospel, which you 
 heard preached amongst you, the same that is preached 
 to every creature under heaven, whether Jew or 
 Gentile, of which gospel, I, Paul, am constitued by 
 God the minister. 
 
 24. Who now rejoice in the sufferings, which I 
 endure for your sake and for your good, because, by 
 them I fill up and complete in the place of Christ 
 these sufferings which he left to be endured for his 
 mystical body, which is his Church. 
 
 25. Of which mystical body, or Church, I am made 
 a member, according to the wise dispensation of God, 
 by which I am constituted the Apostle of you, Gentiles, 
 and fulfil the promise of God regarding your vocation 
 to the faith. 
 
 Commentary 
 
 in *his body of flesh ; or, natural body. These w r ords clearly refute, the class of early 
 heretics who asserted that Christ' assumed not a real but a fantastical body. 
 
 23. He will exhibit them as holy and irreproachable, provided they hold to the faith, 
 ^and persevere in the hope of heavenly blessings, promised to them by the gospel 
 preached throughout the world. He adds this, probably, in order to disprove the 
 calumnious charge which the false teachers made against Epaphras, whose gospel they 
 asserted to be different from that preached by the Apostles. St. Paul, in character of 
 Apostle, and with the full weight of Apostolic authority, asserts, in refutation of this 
 calumny, that the gospel preached by Epaphras, and by the Apostles all over the 
 earth, perfectly coincided. 
 
 24. “ And fill up those things that are wanting of the sufferings of Christ.” In 
 this, it is by no means implied, that anything was wanting to the sufferings of Christ, 
 as a sufficient atonement. This would be heretical; for, Christ made not only a 
 sufficient, but also a superabundant atonement. But although Christ did this, and 
 would even wish to submit to every kind of suffering, necessary for the formation and 
 perfection of his Church; still, it was the will of God, that to his Apostles and the 
 ministers of the gospel he would leave much to be endured for his Church, and that in 
 his own place, as the Greek for “ fulfil,” avTavcmXiipio, implies. So that “ wanting,” 
 (vffT£pi]^ara, shortcomings), does not regard “ the sufferings of Christ,” but wanting on 
 the part of St. Paul to be endured for the Church. He, then, rejoices in having to 
 undergo what was wanting to himself, or, on his own part, of the sufferings he was to 
 have undergone for the Church, in quality of minister of Christ. Others, by “the 
 sufferings of Christ,” understand the sufferings which St. Paul himself underwent. 
 These he calls “the sufferings of Christ,” because Christ regards the sufferings of his 
 members as his own, since they are parts of his mystical body. It was in this sense, 
 he said to Saul, when persecuting his followers : “ Saul, why persecutest thou vie ? ” 
 (Acts, xi. 24). Hence, as Christ, while here on earth, suffered in his natural body; 
 so, now in heaven will he suffer in his mystical body, in order to apply to us the fruits 
 of his passion. In this interpretation, “ the sufferings of Christ,” mean the sufferings 
 which Christ endures in the members of his mystical body. This latter is the common 
 interpretation; the former, nevertheless, appears the more probable. 
 
 25. He is constituted a minister of the Church by the wise distribution of the great 
 Father of the family, who has allotted to him the task of preaching the gospel to the 
 Gentiles, so as to fulfil the promise of God, &c.— See Paraphrase. Others, by “ fulfilling 
 the word of God,” n X^puurai rov Xoyov rov Qeov , understand, that he was appointed 
 to preach the word of God fully, so as that there would be no nation left, to which the 
 gospel would not be preached. This interpretation accords well with what follows. 
 
COLOSSIANS, /. 
 
 "Celt. 
 
 26. The mystery which had been 
 hidden from ages and generations, 
 but now is manifested to the saints, 
 
 27. To whom God would make 
 known the riches of the glory of 
 this mystery among the Gentiles, 
 which is Christ, in you the hope of 
 glory, 
 
 28. Whom we preach admonish¬ 
 ing every man and teaching every 
 man in all wisdom, that we may 
 present every man perfect in Christ 
 Tesus. 
 
 29. Wherein also I labour, striving 
 according to his working which he 
 worketji in me in power. 
 
 paraphrase. 
 
 26. Which vocation of the Gentiles is the mystery 
 that has been hidden from all past ages and genera¬ 
 tions of men, but is now manifested to the Apostles 
 and faithful of the new law. 
 
 27. To whom God wished to make known how vast 
 are the riches and the glory of this great secret which 
 is accomplished among the Gentiles, which has for 
 object, Christ, who is the cause of your hope of eternal 
 glory. 
 
 28. Whom we announce, rebuking every man living 
 in ignorance and sin, and instructing every man in the 
 perfect knowledge of God and of his mysteries, wherein 
 consists true wisdom, so as to exhibit every man as 
 possessing a perfect knowledge of the faith and gospel 
 of Christ. 
 
 29. In discharging this duty I labour strenuously, 
 exerting myself according to the strength which Christ 
 powerfully exercises in me. 
 
 Commentary 
 
 26. For the full meaning of this verse, see third chapter to the Ephesians. 
 
 27. “The riches of the glory of this mystery,” is fully expressed in the passage 
 referred to, viz., that the Gentiles were to be made “ fellow-heirs of the same body, and 
 co-partners of his promise,” &c. (iii. 6), “which is Christ,” which mystery, or, great 
 secret has for object, all the leading events of our Blessed Redeemer’s life, death, 
 and resurrection. He is the cause and fountain of our hope. 
 
 28. “ Admonishing every man,” &c., i.e., every man that we can admonish, 
 excluding no man, so as to be able to have every man within our reach, perfectly 
 instructed in the mysteries of God. Happy the pastor of souls, who at judgment can 
 exhibit those committed to his charge instructed in the necessary truths of faith ! But 
 how few are there who can meet death with this confidence—how many are there 
 whose little ones cry for bread, without one to break it for them ! 
 
 29. “ Which he worketh in me in power,” may mean, which he worketh, or which 
 is worked in me, by the power of performing miraculous wonders, confirmatory of the 
 doctrine preached, or, the strong internal virtue conferred on him by divine grace. 
 
36 
 
 COLOSSTANS, IL 
 
 f 
 
 CHAPTER II. 
 
 Bitalpsis. 
 
 The Apostle commences this chapter by expressing his anxious solicitude for the Colossians, 
 as also the object of this solicitude, which was to afford them the consolation that would 
 result from their close union in the bonds of charity, and their perfect knowledge of the 
 leading truths of Christian faith (i, 2). 
 
 He next cautions them against the deceitful wiles of the false teachers, both Gentiles and 
 Judaizers. Against the. former, he shows that Christ is the great fountain of all 
 knowledge (3.) He encourages the Colossians to guard against their false reaso?iing y 
 and by closely adhering to Christ, to persevere in the faith and Christian life, which 
 they had embraced (4-8). He points out the means which the Gnostics would employ 
 to seduce them from the faith, viz., false and erroneous philosophy, opposed to the true 
 principles of Christian faith. These false principles of Pagan philosophy, they 
 should reject, and have recourse to Christ, in whom, as God, was'eminently contained all 
 knoivledge, who is also the ruler of all the hosts of angels, and, therefore, to be adored 
 before them (8-10). Against the Jeivish zealots, who proclaimed the Jiecessity of 
 circumcision, and the legal ceremonies, he reminds the Colossians that the circumcision 
 which they received in baptism as far surpassed that of the Jezvs, as the reality exceeds 
 the sig?i (11, 12). 
 
 He ascejids to the source of their spiritual blessings, viz., redemption through Christ, and 
 graphically describes the mode in which redemption was accomplished, and the triumph 
 which Christ achieved over the whole hosts of demons, driving them before his triumphal 
 car, as so many trophies of victory (13, 14, 15). From the foregoing he infers, that 
 the Colossians should pay attention neither to the Judaizers, who endeavoured to turn 
 them aside from these real blessings to vain, empty shadows (16, 17), nor to the 
 Simonians or Gnostics, who encouraged the false worship of angels (18 )—and adhered 
 not to Christ, the head of the Church, from whom she derived all graces (19). He 
 concludes the chapter, by mildly rebuking the Colossians for attending to the false 
 teaching of either the Gnostics or Judaizers. 
 
 Uest. 
 
 I. FORI would have you know, 
 what manner of care I have for you 
 and for them that are at Laodicea, 
 and whosoever have not seen my 
 face in the flesh : 
 
 Iparapbrase* 
 
 1. For, I wish to make known to you my anxiety 
 and solicitude for you and the people of Laodicea, 
 and for all others, who, as well as you, have never 
 seen me. 
 
 Commentary 
 
 1. “For” is a connecting link between this and the last verse of the preceding 
 chapter, as if he said ; X have made mention of my labours and exeitions, because I 
 
 wish you to know the struggle I sustain for you. 
 
 “ What manner of care.” In Greek, ayibv a, what a struggle or contest. From this 
 verse, it is commonly inferred that St. Paul, although he visited some part of Phrygia, 
 had never been at Colossae. Theodoret, however, comes to an opposite conclusion; 
 but, his inference is very improbable. 
 
COLOSSIANS, II. 
 
 37 
 
 XTeit* 
 
 2 . That their hearts may be com¬ 
 forted being instructed in charity, 
 and unto all riches of fulness of 
 understanding, unto the knowledge 
 of the mystery of God the Father 
 and of Christ Jesus : 
 
 3. In whom are hid all the trea¬ 
 sures of wisdom and knowledge. 
 
 4. Now this I say, that no man 
 may deceive you by loftiness of 
 words. 
 
 5. For though I be absent in 
 body, yet in spirit I am with you; 
 rejoicing, and beholding your order, 
 and the steadfastness of your faith 
 which is in Christ. 
 
 6 . As therefore you have received 
 ■ Jesus Christ the Lord, walk ye in 
 
 him, 
 
 paraphrase* 
 
 2. The object of my labours, and anxious solicitude 
 both for you and them is, that your hearts may be 
 filled with spiritual consolation, having been firmly 
 united by the bond of charity, and furnished with 
 the most perfect and valuable knowledge, and firm 
 persuasion regarding those truths, that appertain to the 
 mysteries of the Trinity and the Incarnation of our 
 Lord Jesus Christ. 
 
 3. In whom—the man God—are concealed, in such 
 a wa'y as never to be communicated to creatures, all 
 the treasures of wisdom and knowledge. 
 
 4. Now, I make mention of this great wisdom and 
 knowledge of Christ, as a caution to you not to be 
 deceived by the false and persuasive reasonings of 
 others, who affect wisdom and knowledge. 
 
 5. For, though personally absent, still, I am present 
 with you in heart and soul, rejoicing, when I see 
 your orderly conduct, and the firmness and constancy 
 of your faith in Christ Jesus. 
 
 6. As, then, you have been instructed in Christ 
 Jesus; so persevere in his doctrine and in the obser¬ 
 vance of his precepts; 
 
 Commentary 
 
 2. The end and object of his anxiety was, to procure for them true spiritual 
 
 consolation, which is acquired by being united in charity (for “ intructed in charity,” the 
 Greek is, ow( 5 ij 3 affdevTU)v, imited, compacted, as joints are in a body); and also, by 
 being introduced to, or furnished with, “ all riches of fulness of understanding,” i.e., the 
 fullest and most perfect knowledge and persuasion. The words, furnished with, 
 introduced to, or some such expression, must be understood, to make full and perfect 
 sense; it is implied in the foregoing Greek participle. “ Unto the knowledge of the 
 mystery of God the Father,” who is the principle of the Godhead, one in nature, and 
 three in persons; “and of Jesus Christ;” in other words, regarding the two grand, 
 fundamental mysteries of the Trinity and Incarnation—the two great points in which 
 the Gnostics wished to corrupt the faith of the Colossians. charity and perfect knowledge 
 are means to obtain consolation . “ Of God the Father,” &c. In Greek, of God and of 
 
 the Father, and of Christ. 
 
 3. “ In whom are hid all the treasures of wisdom and knowledge.” “ In whom,” 
 as God and man. As God, his knowledge is infinite; and as man, he has the most 
 perfect finite knowledge. “ Are hid; ” hid (a7roqov0ot), is an adjective. “ All the 
 treasures ” express the great abundance of this knowledge, &c. Nothing can escape 
 him. In him they are “ hid.” No creature can fully know them. The finite share 
 which we are capable of comprehending, is known to us from revelation. From 
 Christ, then, is to be obtained all that knowledge of which the Gnostics boasted, as 
 their name implies, and for which they wished that recourse should be had to other 
 sources than Christ. 
 
 4. The Apostle now enters on the object of the Epistle, viz., to guard them against 
 the imposing reasoning of the Gnostics. “ Deceive,” in Greek, TrapaXoyi^rirai, means, 
 to deceive by false reasoning, or sophistry. “ Loftiness of words,” in Greek, 7 ndavo\oyia, 
 plausible or smooth language. 
 
 5. He is present in “spirit,” by his anxiety and Apostolic care in watching over 
 their faith, and .spiritual interests. “ Absent in body,” &c. Similar is the form oi 
 words (1 Cor. verse 3). 
 
 6. “Jesus Christ the Lord.” In Greek, Christ Jesus the Lord. He tells them to 
 persevere in the faith of Christ, taught them by Epaphras, at their conversion. 
 
3» 
 
 COLOSSIANS, II. 
 
 ftest. 
 
 paraphrase. 
 
 7. Rooted and built up in him, 
 and confirmed in the faith, as also 
 you have learned, abounding in him 
 in thanksgiving. 
 
 8. Beware lest any man cheat 
 you by philosophy, and vain deceit 
 according to the tradition of men, 
 according to the elements of the 
 world, and not according to Christ. 
 
 \ 
 
 9. For in him dvvelleth all the 
 fulness of the Godhead corporally: 
 
 7. Having been engrafted on him as the stock and 
 root, and reared on him as the foundation, and 
 confirmed in the faith which you have learned; nay, 
 advancing in grace and faith, with thanksgiving for so 
 many distinguished favours. 
 
 8. (Since, then, by ceasing to be in connexion with 
 Christ, you would be as so many trees without roots, 
 edifices without foundations); Take care, lest any 
 person deceive you, and rob you of your faith, by 
 the display of false philosophy, which is no better 
 than empty fallacy, calculated to impose upon us; the 
 teachings of which are not derived from the authority 
 of God, but founded on the corrupt and false opinions 
 of men, and grounded on elementary principles either 
 false in themselves, or falsely applied, and altogether 
 at variance with the doctrine of Christ, and, there¬ 
 fore, to be rejected. 
 
 9. Let no one seduce you from Christ; for, in him, 
 the entire plenitude of the Godhead dwells, really and 
 substantially, or personally, in a manner somewhat 
 resembling the dwelling of the soul in the body. 
 
 Commentary* 
 
 7. Under a twofold similitude of a tree, and of an edifice, the Apostle represents 
 fheir close connexion with Christ. He is the foundation; they, the superstructure. 
 He is the root, and the stock; they, the tree or branches. This verse is connected 
 with the preceding, thus: persevere in his doctrine, &c., having been ingrafted on 
 him, &c., so as to increase and advance in faith and grace with thanksgiving. 
 
 “Abounding in him.” In Greek, abounding in it. The Vulgate reading is found 
 in some of the chief manuscripts. 
 
 8. The philosophy condemned here by the Apostle is not the science of philosophy, 
 the knowledge of human things derived, by legitimate reasoning, from certain fixed 
 principles; he only condemns the false and erroneous systems of Pagan philosophy, 
 wherein were contained the most monstrous errors in matters appertaining to God 
 and religion. It was a philosophy which, in reference to*religion, was nothing but 
 “vain deceit,” which inculcated systems of belief, founded only on the corrupt 
 inventions of men, transmitted from generation to generation; founded on elementary- 
 axioms, either false or falsely applied, and outstripping the proper limits to which they 
 could be applied. See, for example, the abuse which they made of the logical axiom, 
 guce sunt eadem uni tertio , sunt eadem inter se, in reference to the mystery of the Trinity. 
 See, also, the moral axiom current with the philosophers, expedit populos decipi in 
 negotio religionis. The “ elements of the world,” may, according to some, refer to the 
 carnal outward precepts of the ceremonial law of the Jews, in which sense, the word 
 “ elements ” is employed, chapter iv. verse 3, of the Epistle to the Galatians; in 
 this interpretation, he is here alluding, partly, to the errors of the Judaizantes. 
 
 “ But not according to Christ.” In this, he condemns the system of religion 
 introduced by the Gnostics and Judaizantes ; because, they were opposed to the purity 
 of the gospel. 
 
 “ Beware lest any man cheat you.” The Greek for “cheat,” cvXaywyiov, means, to 
 despoil, or lead away captive . 
 
 9. The Apostle assigns the reason, why they should follow Christ, as teacher, in 
 preference to those opposed to him, viz., because he is God: and hence, in him 
 are all the treasures of wisdom and knowledge. He adds this rather than repeat the 
 third verse, because it is the truth announced in this verse, viz., that Christ is God, 
 which verifies verse 3. Hence, no other is to be heard before him. “Corporally,” 
 i.e.j personally. The divine Person has really assumed the human nature of Christ, so 
 that the divine Person is alone the Person of his perfect humanity. 
 
39 
 
 COLOSSTANS , II. 
 
 XTcjt 
 
 io. And you are filled in him, 
 who is the head of all principality 
 and power : 
 
 n. In whom also you are circum¬ 
 cised with circumcision not made by 
 hand in despoiling of the body of 
 the flesh, but in the circumcision of 
 Christ: 
 
 12. Buried with him in baptism, 
 in whom also you are risen again 
 by the faith of the operation of God, 
 who hath raised him up from the 
 dead. 
 
 13. And you, when you were 
 dead in your sins, and the uncir¬ 
 cumcision of your flesh; he hath 
 quickened together with him ; for¬ 
 giving you all offences: 
 
 14. Blotting out the hand-writing 
 
 paraphrase. 
 
 10. And you are abundantly filled by him with all 
 gifts and knowledge necessary for salvation without 
 recurring to the law of Moses or the philosophy of the 
 Gnostics. And he is the head, the ruler and master 
 of all the angels, and hence, to be adored in preference 
 to them. 
 
 11. In whom, also, you have received circumcision, 
 not like the Jewish circumcision, made by hands 
 consisting merely in taking away the foreskin from the 
 body of the flesh, but a spiritual circumcision, 
 consisting in the destruction of sin, and of sinful 
 passions, of which the circumcision among the Jews 
 was but a mere type or figure. 
 
 12. You received this spiritual Christian circum¬ 
 cision, when in receiving baptism you were buried, 
 and consequently dead to your sins, with Christ, in 
 which baptism also, while emerging from its waters, 
 you rose to a new spiritual life, of grace, of which 
 spiritual resurrection, faith in the omnipotence of him 
 who raised Christ from the dead is required as a 
 necessary condition. 
 
 13. And you, when dead in your sins, both actual 
 and original, together with the passions flowing from 
 orginal sin, were raised by him to spiritual life, by 
 an effort of the same power by which he raised Christ 
 from the dead, pardoning all your sins, through his 
 merits. 
 
 14. Having first blotted out and abolished the 
 
 Commentary 
 
 ✓ , 
 
 10. “Who is the head of all principality and power.” He is the head of all the 
 
 good angels, represented by the two orders referred to, inasmuch as he is their Lord, 
 and rules them, to promote their happiness. This is added by the Apostle in 
 opposition to the Gnostics, who inculcated the adoration of angels. This verse is more 
 fully expressed (Ephesians, i.) 
 
 11. He cautions them against the Jewish zealots, who endeavoured to superadd the 
 rite of circumcision to the Christian religion, and says, we have a circumcision which 
 as far surpasses that in use among the Jews, as the reality, or thing signified, exceeds 
 the sign and the figure. In the Greek, the particle, “ but,” is omitted, and the word 
 “sins,” added to the preceding clause, thus: in despoiling of the body (of the sins) of 
 the flesh , in the circumcision of Christ; a reading, according to which, the entire verse 
 is understood without any antithesis of the circumcision of Christ, thus : by whom 
 you were circumcised with a circumcision not made by hands, which consists in 
 putting off the body of the sins of the flesh, in other words, in entirely laying aside 
 the old man of sin, which is the circumcision of Christ, and not of Moses. This is a 
 very probable interpretation. 
 
 12. He shows how this circumcision is effected by baptism. The immersion in 
 baptism—the form, in which it was conferred in the time of the Apostle—is a type of 
 our burial, and consequently of our death to sin, which death to sin it also operates as 
 well as signifies; and the emersion from the waters of baptism is also a type of our 
 spiritual resurrection to a life of grace, which resurrection it also effects, requiring as a 
 condition, faith in the omnipotence of him who raised Christ from the dead. 
 
 13. When they were dead in their actual and original sins as well as in all the 
 evils flowing from original sin, he raised them spiritually, with Christ, and made them 
 desert their former vicious ways, and live to God, “and the uncircumcision of your 
 flesh,” the sign, for the thing signified, the foreskin, for original sin, and the evils following 
 from it. 
 
 14. In this verse, some Expositors say, there is reference to the abolition of the 
 
40 
 
 COL OS SI A NS, II. 
 
 Uctf. paraphrase* 
 
 sentence of eternal death, which had been recorded 
 against us all, by the decree of God after the sin of 
 Adam, and the same sentence he took out of the way 
 and annulled, by nailing it to his cross, i.e., destroying 
 it, by the atonement and satisfaction which he made 
 on the cross. 
 
 15. And stripping the entire host of infernal spirits, 
 who were to be the executioners in carrying out this 
 decree, of the dominion and power they had over 
 man, he exposed them publicly to the gaze and deri¬ 
 sion of men and angels, triumphing over them thus 
 prostrate and vanquished, by his own power. 
 
 16. Such, therefore, being the blessings purchased 
 for you by Christ, have no fears about being condemned 
 by any one for neglecting the Mosaic ceremonies, 
 either in matters appertaining to meat or drink, whe¬ 
 ther clean or unclean, or in reference to festival days, 
 whether annual, monthly, or weekly. 
 
 Commentary. 
 
 obligation which every Jew had contracted to observe the law of Moses. Hence, by 
 “handwriting” they understood the liability to observe “the decree, 5 ’or Mosaic law. 
 Others, following the Greek reading, which is, rote Soynaair, by decrees , understood it 
 to have the same meaning that it has in the passage to the Ephesians (ii. 15), “the 
 law of commandments in decrees,” which refers to the abolition of the ceremonies of 
 the Mosaic law, and the substituting of “ the decrees,” or precepts of the Christian 
 faith, in their stead. This interpretation, however, does not well accord with the 
 next verse; for, how can it follow from his abolishing the Mosaic ceremonial law, that 
 he was “despoiling principalities,” &c. ? (15). Besides, the Mosaic law is never called 
 a “decree;” and if we desert the Vulgate reading, to which the Ethiopic version is 
 conformable, and read, “ by decrees,” we must confine it to the Jews; whereas, it is 
 clear that the Apostle refers to all, by saying, “you,” verse 13, “us,” this verse. 
 Hence, the common interpretation is far the more probable, which makes “ hand¬ 
 writing ” refer to the liability to eternal death pronounced against us by the “ decree ” 
 of God after the sin of Adam, of which, by an unsearchable judgment of God, we were 
 all made sharers; and this liability or sentence is called “ a handwriting,” either 
 because we ourselves, by actual sin, subscribed to the justice of this sentence of 
 punishment, or probably, to signify that it is as certain against us as is the debt 
 against the debtor, whose bond or note of hand is in the possession of the creditors. 
 “Fastening it to the cross;” this refers to the ancient custom of annulling bonds or 
 covenants, by driving a nail through them. Hence, the words may be translated, 
 driving a nail through it by his cross , i.e. t by the satisfaction made on the cross. All 
 this, therefore, refers to the atonement which Christ made for the sins of all mankind, 
 by his death on the cross. 
 
 15. These words are very expressive of Christ’s triumph over his prostrate enemies ; 
 he first stripped them of the power which they had over mankind, during the time that 
 this sentence of death was hanging over their heads. He afterwards publicly exposed 
 them to derision, dragging them after his triumphal car, or rather driving them before 
 it, as so many trophies of victory. This public exposure of the devils is now made 
 before angels and men, who see it by faith; but it will be evidently seen, on the great 
 day of judgment. The two orders, of “ principalities ” and “ powers,” are put for all 
 the orders of demons. There is but one word in the Greek corresponding with the 
 words “confidently” and “open show,” ev napprioia. The word, however, bears both 
 the significations, given to it in our English version, after the Vulgate. 
 
 16. Having shown the excellence of our baptism beyond circumcision, and having 
 pointed out the cause of its efficacy, viz., the redemption of Christ, the Apostle 
 resumes the subject of the Mosaic rites, and cautions the Colossians against practising 
 them. “In respect of,” /.<?., in reference to, or in the matter of, a “festival day,” &c., 
 
 of the decree that was against ns, 
 which was contrary to us- And 
 he hath taken the same out of the 
 way, fastening it to the cross : 
 
 15 - And despoiling the principa¬ 
 lities and powers, he hath exposed 
 them confidently in open shew, 
 triumphing over them in himself. 
 
 16. Let no man therefore judge 
 you in meat or in drink, or in respect 
 of a festival day, or of the new 
 moon, or of the sabbaths, 
 
COLO SSI A NS , II. 
 
 4i 
 
 Ze&. paraphrase, 
 
 17. For, all these were but mere shadows of future 
 things, and the reality, of which they were the figures, 
 or rather, the body, of which they were the shadows* 
 is Christ. Having, then, the reality, what need have 
 we to preserve the shadows ? 
 
 18. Be not defrauded of the prize, for which you 
 are striving, by any one wishing to inculcate prostrate 
 humiliations before the angels and the religious adora¬ 
 tion of them, intermeddling in things which he hath 
 not seen, or pretending to visions and knowledge 
 beyond his reach; inflated and puffed up without any 
 cause or grounds for it, by his own carnal conceptions 
 and ideas, as if they were revealed by God. 
 
 Commentary 
 
 /.<?., festival days observed among the Jews, in compliance with the ceremonial law of 
 Moses. 
 
 18. “ Let no man seduce you.” In the Greek it is, icara/jpaloeviTu), let no man defraiid 
 you of the prize , or reward, for which you are striving. “ Willing ; ” this word is 
 connected, by some, with the foregoing word, “ seduce,” thus : let no man seduce you, 
 however anxiously and studiously he may exert himself for that purpose. Others more 
 probably connect it with the following words, “humility and the religion of angels,” i.e., 
 affecting humility, or, wishing to make it appear, that he is consulting for the dignity 
 of Christ, by denying that redemption came through him ; and, hence, wishing that you 
 should adore, and have recourse to angels. This is the interpretation given of the 
 passage by those who maintain that the error which St. Paul is combating in this 
 Epistle, is the error of those heretics who asserted that it was beneath Christ to under¬ 
 take the office of mediator and redeemer; and hence, they assigned this office to angels. 
 It would not appear, however, that this opinion is borne out by the scope and context 
 of the Apostle. On the contrary, it would seem from the Apostle’s proving in this, as 
 well as in some of his other Epistles, the superior excellence of Christ, that his argu¬ 
 ments are entirely directed against the class of heretics, who lowered the dignity of 
 Christ too much, by placing the angels above him. It is, therefore, more likely, that 
 the Apostle here refers to the errors of the Platonists , who extolled the angels above 
 Christ. They believed in the existence of a sort of minor gods or angels, who, accord¬ 
 ing to them, created the world, inspired the prophets of old, purified and redeemed the 
 souls of men ; one of these angels gave the law on Sinai, and was the God of the 
 Hebrews. This latter error was maintained by Cerinthus; he also held, that at the 
 time of the passion, the Son of God left the son of Mary and Joseph, and returned to 
 heaven. Hence, they asserted that Christ was unworthy of being the mediator between 
 God and man; and that this office, therefore, devolved on the angels, who should be 
 adored by a more perfect and excellent rite than was due to Christ. [Ireneus, Theo- 
 doret, and Epiphanius record these errors of Cerinthus in their dissertations on Here¬ 
 sies.] That this was the class of heretics to whom the Apostle here refers, seems very 
 likely, if it be borne in mind that at Laodicea, which was contiguous to Colossce, there 
 was a sect who propounded such doctrines, which were condemned, in the 35th 
 canon of the Council of Laodicea. The words, then, mean, as in Paraphrase; incul¬ 
 cating humble prostrations before angels, and adoring them. “Walking in things,” &c., 
 prying into and intermeddling in things which they could not know, and pretending to 
 visions beyond their reach. 
 
 Objection.— How reconcile this with the Catholic practice of worshipping and 
 invoking angels ? 
 
 Resp.— There is no necessity for reconciling it, if we look to what the Catholic 
 practice is. The worship paid by Catholics to angels is an inferior worship, cultus 
 dulice , which tends to the glory of God, in the same way, as the civil respect shown a 
 viceroy tends to the honour of the sovereign, whom he represents. But, we never pay 
 them the supreme worship, or, as it is termed, cultus latrice , due to God alone. Now, 
 
 17. Which are a shadow of tilings 
 to come, but the body is Christ’s. 
 
 18. Let no man seduce you, will¬ 
 ing in humility, and religion of 
 angels, walking in the things which 
 he hath not seen, in vain puffed up 
 by the sense of his flesh. 
 
COLOSSIANS, II. 
 
 43 __ 
 
 ftest. 
 
 19. And not holding the head, 
 from which the whole body, by 
 pints and bands being supplied 
 with nourishment and compacted, 
 groweth unto the increase of God. 
 
 20. If then you be dead with 
 Christ from the elements of this 
 world ; why do you yet decree as 
 living in the -world ? 
 
 21. Touch not, taste not, handle 
 not: 
 
 22. Which all are unto destruc¬ 
 tion by the very use, according to 
 the precepts and doctrines of men. 
 
 23. Which things have indeed 
 a shew of wisdom in superstition 
 and humility, and not sparing the 
 body, not in any honour to the fill¬ 
 ing of the flesh. 
 
 o 
 
 paraphrase. 
 
 19. Not adhering to the head of the Church, Christ, 
 from which the entire body of the Church, or of the 
 faithful, supplied with life and animation, and com¬ 
 pactly joined and fitted together, by the various joints, 
 sinews, and arteries, grows with a divine increase. 
 
 20. If, then, by becoming Christians, you have alto¬ 
 gether renounced all connexion whatever with the 
 errors of Pagan philosophy, or, with the heavy and 
 intolerable yoke of the Mosaic ceremonial precepts, 
 why should you any longer submit to have these pre¬ 
 cepts taught you, and dictated to you, as if you were 
 still to live up to such elementary principles ? 
 
 21. Such are, for instance, do not touch, or taste, 
 certain meats or drinks, and have nothing to do with 
 marriage. 
 
 22. All such precepts as these serve only, in use, to 
 the destruction of those who adopt them, having been 
 enacted according to the doctrines and ordinances of 
 men. 
 
 23. Such ordinances have, indeed, the appearance 
 of true wisdom, as manifested in arbitrary, self-imposed 
 practices of devotion—practices that have not the 
 sanction of superior authority—in a spurious, false 
 humility, which is but the sign of pride; in macera¬ 
 tions of the flesh both unmeaning and excessive, and 
 in the subtraction of the just refection and proper 
 sustenance of the body. 
 
 Commentary 
 
 in this passage, the Apostle manifestly contemplates the worship being paid to them 
 which robs God of his glory, as appears from the entire context, and particularly from 
 the words of the following verse—“ not holding the head.” 
 
 19. “ Not holding the head.” From this it appears clear that they rejected the true 
 worship of God. From whom, as head, the entire body of the faithful were furnished 
 with life and animation (of course, in the mystical body, he refers to the graces of 
 Christ).— See Epistle to the Ephesians, iv. 14. 
 
 20. “The elements of this world,” with which they now hold no more connexion 
 than the living hold with the dead, are understood by some of the errors of Paganism; 
 by others, of the precepts of the ceremonial law of the Jews. “Why do you decree,” 
 may also mean, why are you decreed , i.e., why do you submit to be taught these precepts, 
 as if you were to live according to them, and not according to the doctrine of Christ P 
 The Greek word for “ decree,” £07 fiari^tade, will admit of either an active or passive 
 signification. It may mean either to dogmatize , or to be dogmatized. 
 
 21. He probably refers to the errors, of which he treats in his Epistle to Timothy, 
 “ forbidding to marry, to abstain from meats,” (iv. 3). We know, that some of the 
 
 , Gnostics held that certain meats were in se bad; also that marriage was in se evil. 
 
 22. This refers to the precepts, verse 21. The Apostle is here condemning those 
 ordinances in reference to religion, that have no authority from God, or from the rulers 
 of his Church—that are purely human, and, as in the present case, opposed to the 
 commands of God. He regards either the ceremonial law of the Jews or the errors 
 of the Platonists; but he by no means condemns the salutary laws of God s Church, 
 of whose authority he is so jealous, “ qui vos audit , me audit” 
 
 23. The Apostle by no means condemns the fasting prescribed by the Church, and 
 which Christ our Lord has sanctioned, “but you when you fast,” &c.—(Matt. vi. 17). 
 Our fasts are regulated by prudence ; and instead of being commanded, fasting is pro¬ 
 hibited, whenever it would interfere with our duties in life. It is a “reasonable service, 
 
COL OS SI A NS, III. 
 
 43 
 
 Commentary* 
 
 as enjoined by the Church. This very passage is an argument in favour of the Catholic 
 practice; for, these practices must be true wisdom, the appearance of which the others, 
 affected. If they were not regarded as good and praiseworthy, even in the days of the 
 Apostle, why should the heretics affect them, in order to appear more holy? And why 
 should the Apostle say, that they had the appearance of wisdom ? Was it not because their 
 prudent and proper exercise was true and solid wisdom, perfectly in accordance with 
 the Gospel ? 
 
 CHAPTER III. 
 
 Analysts. 
 
 The Apostle had made a twofold assertion i?i verses 12 and 13 of the preceding chapter r 
 viz., that the Colossians were buried with Christ in baptism, and had also risen with 
 him. This twofold assertion he makes the grou?id of a twofold conclusio?i. Having 
 already pointed out the co?iclusion to be drawn from their death in baptism from verse 20 
 of preceding chapter, he points out in this, the moral conclusion to be drawn from their 
 spiritual resurrection, viz., that they should devote their entire thoughts to the things of 
 heaven, and despise the things of earth (1, 2). They should despise earthly things, 
 because dead to them, and love heavenly things, because raised to a heavenly life (3). He 
 points out the glory which is to be the reward of this life of sanctity (4). In order to 
 secure this heavenly glory, they should, therefore, mortify all the members of the old man 
 of siti, all the vicious inclinations of the flesh, the heart, or the to?igue, in one word, they 
 should strip themselves of the old man ivith his deeds (5-9). 
 
 They should, after putting off the old man, put on the new with all his virtues, which 
 relates to God, their neighbour, and themselves. With reference to God, they should 
 conform to his image, by being re?iewed in the knowledge and love of him , in which 
 spiritual rejiovaiion there is no distinction whatever of persons, or, conditions i?i life 
 recognised by the Lord (10, 11). With reference to their neighbour, they should exhibit 
 the new man in the most tender feelings of mercy—in bearing with his infirmities, in 
 pardoning offences, and above all, in cultivatmg charity and peace (12-15). With 
 reference to the duties they owed themselves, they should, by sedulous attention to the 
 word of God, fill their minds with true wisdom ; they should express their inward joy 
 a?idpreserve spiritual unction, by piously singing canticles and spiritual songs, rendering 
 thanks to God, and referring all their actions to his glory through Christ (15, 16, 17). 
 
 He concludes by pointing out to several parties — viz., wives, children, and slaves, the duties 
 of obedience which devolve upon them; while on husbands, parents, and masters, he 
 enjoins also their correlative and reciprocal obligations. 
 
 xrejt. 
 
 1. THEREFORE, if you be risen 
 with Christ, seek the things that are 
 above ; where Christ is sitting at the 
 right hand of God : 
 
 paraphrase. 
 
 i. Since, therefore, by baptism you have risen with 
 Christ to a spiritual resurrection, seek and love the 
 things that are above, that appertain to heaven, where 
 Christ, after rising from the dead, is sitting at the right 
 hand of God. 
 
 Commentary* 
 
 1, 2. “ If you be risen,” means : whereas, you are risen with Christ. In this verse 
 the Apostle draws his moral conclusion from their spiritual resurrection out of the grave 
 
COL OS SI A NS, III. 
 
 44 
 
 Uejt. 
 
 2. Mind the things that are above, 
 not the things that are upon the 
 earth. 
 
 3. For you are dead ; and your 
 life is hid with Christ in God. 
 
 4. When Christ shall appear, who 
 is your life; then you also shall 
 appear with him in glory. 
 
 5. Mortify therefore your mem¬ 
 bers which ai'e upon the earth, 
 
 paraphrase* 
 
 2. Have your minds and your thoughts fixed upon 
 the things of heaven and not upon the things of 
 earth. 
 
 3. You should have no concern about earthly things, 
 on the contrary, you should undervalue them, because 
 you renounced all connection with them in baptism. 
 But you should regard heavenly things, because by 
 baptism you have received a heavenly life—a life now 
 indeed unperceived by men, and hidden with Christ 
 in God ; but, it shall be seen at a future day. 
 
 4. When Christ, in whom and of whom we hold this 
 spiritual life, shall appear and shall manifest his glory, 
 then, you shall appear glorious with him, and then 
 this life, which is now hidden, shall be conspicuous to 
 all. 
 
 5. Mortify, therefore, the members, the depraved 
 and wicked inclinations of your earthly and sinful man, 
 
 Commentary. 
 
 of sin, of which their emersion from the waters of baptism was a type. It is this : that 
 they should bestow their entire care and affections, arid all their thoughts, on the things 
 of heaven. 
 
 “ Where Christ is sitting on the right hand,” &c. These words simply mean, that 
 whereas Christ, as God, is equal to the Father; as man, he holds the most honourable 
 place in heaven, being next to God in honour and glory, which is expressed by the 
 Scripture, in accommodation to human conceptions, in the words—“ Sitteth at the right 
 hand of God.” 
 
 3. In the foregoing verses, the Apostle made two assertions—viz., that the heavenly 
 things -were to be cared for, and the earthly, undervalued. He now assigns a reason for 
 both. The immersion practised in baptism was a type of their burial, and consequently 
 death to sin and the passions, which it effected at the same time, after the model of 
 Christ’s death and burial. They, therefore, ’should have no more connexion with “ the 
 things upon the earth,” i.e., either the “ elements of this world,” or the vices of the earth, 
 which he enumerates (verse 5), or perhaps both, than the living have with the dead.— 
 Secondly, the emersion from the waters of baptism was a type of their spiritual life and 
 resurrection, which it also effected, after the model of Christ’s resurrection from the 
 grave; hence, they should mind the things of heaven. But this spiritual life received 
 by them in baptism is “ hidden” from the eyes of worldlings “with Christ in Godit 
 shall, however, be manifested when Christ shall come to judge the world. How calcu¬ 
 lated are not these words of the Apostle to stimulate us to labour and suffer for eternal 
 life, and have our thoughts fixed on heaven ! We are called to eternal life; to the things 
 that are above: our final resting-place, our country is heaven, we are enrolled, as 
 citizens of heaven, where our fellow-citizens are waiting for us. Why, then, keep our 
 thoughts fixed on this earth, this place of passage!—why, mere travellers, centre our 
 affections on this inn, in which we are for a short time to reside, during the time that 
 we are tending towards the lasting habitation, reserved for us in the vast and magnificent 
 palaces of the King of Glory? “O Israel ! how great is the house of God, and how 
 vast the place of his possessions.”—(Baruch, iii. 24). How frequently in our passage 
 through life, during our sojourn in this land of banishment, should we not look forward 
 to our lasting home, our true country in eternity, to which every moment brings us 
 nearer, and how earnestly should we not labour to secure it! 
 
 4. Christ is both the efficient—the meritorious—the exemplary—and the final cause 
 of our life of grace here, and of glory hereafter, and when he shall come to judge 
 the world, then we shall appear glorious like him. “Your life.” In Greek, our life. 
 The Vulgate is, however, supported by many manuscripts and Fathers, among the rest, 
 by Saint Chrysostom. 
 
 5. In order to appear one day thus glorious, “ mortify your members which are upon 
 earth.” In his Epistle to the Romans, the Apostle calls all sins taken collectively, the 
 
COL OS SI A NS, III. 
 
 45 
 
 ■JTejt. 
 
 fornication, uncleanness, lust, evil 
 concupiscence, and covetousness, 
 which is the service of idols. 
 
 6. For which things the wrath of 
 God cometh upon the children of 
 unbelief. 
 
 7. In which you also walked some 
 time, when you lived in them. 
 
 8. But now lay you also all away; 
 anger, indignation, malice, blas¬ 
 phemy, filthy speech out of your 
 mouth. 
 
 9. Lie not one to another : strip¬ 
 ping yourselves of the old man with 
 his deeds, 
 
 10. And putting on the new, him 
 who is renewed unto knowledge, 
 according to the image of him that 
 created him. 
 
 paraphrase* 
 
 which are, fornications, uncleanness, obscene passion, 
 all wicked desires, and especially avarice, which is the 
 worship of idols. 
 
 6. On account of which crimes the heavy anger and 
 vengeance of God is in store for, and will at a future 
 day be inflicted on, those who have no faith and dis¬ 
 obeys the commands of God, prohibiting such crimes. 
 
 7. Which crimes you also committed formerly, when 
 you lived in the habitual indulgence of your wicked 
 passions. 
 
 8. But now lay aside not only these more grievous 
 crimes, but also these others of lesser enormity, which 
 you have also committed—viz., all angry excitement, 
 all desires of revenge, all evil dispositions to injure 
 your neighbour, all reproachful and insulting language 
 towards him, all obscene and immodest expressions. 
 
 9. Lay aside all lies in your language, and all fraud 
 in your dealings with one another. Entirely put off 
 the old man with his wicked deeds. 
 
 10. And put on the new man with his virtues, I 
 say, that new man, who by the knowledge of revealed 
 mysteries and of spiritual things, is renewed according 
 to the image of God his Creator. 
 
 Commentary 
 
 “body of sin” (vi. 6), and verse 11 of the preceding chapter of this Epistle, “the body 
 (of the sins) of the flesh,” as also “ the old man,” because as man, or the body of man, 
 consists of different members; so, is the body of sin made up of different kinds of sin, 
 as of so many members. He calls them “ upon the earth,” because they fix our desires 
 on earth, and withdraw us more from God. To the same he refers in verse 2 :—“Not 
 the things that are on the earth.” “ Uncleanness,” all kinds of unclean acts ; “ lust,” 
 
 every kind of abominable passion ; . “avarice.” There is the same diversity of 
 
 opinion regarding the meaning of this word here as in the Epistle to the Ephesians 
 (chap. v. verse 6). . 
 
 6. See chapter v., verse 6, to the Ephesians. 
 
 7. “Walked,” and “lived,” differ in this, that the former refers to acts; the latter, 
 to the habitual commission of such sins. 
 
 8. “ But now lay you also away;” lay aside the following sins of lesser enormity, as 
 well as the preceding more grievous ones ; or “ also,” may mean, lay aside these other 
 
 sins in which you also lived. Both meanings are united in the Paraphrase. 
 
 “ Blasphemy,” here means, insulting and opprobrious language towards our neighbour. 
 “ Blasphemy,” strictly speaking, which is committed against God, is a most grievous 
 crime, and would have been classed with the preceding. 
 
 9. Lay aside all lying in your words, all frauds and circumvention in your dealings 
 with each other. “ Stripping yourselves of the old man with his deeds.” In the Greek, 
 tur£KCv<Ta/jifvoi, having stripped yourselves, &c., which may mean, cast away the foregoing 
 vices which are members of the old man of sin whom you have put away at your baptism; 
 or, as in Paraphrase, it may be the commencement of a new sentence, thus:—In a 
 word, I exhort you to put off the old man with his acts. 
 
 10. “And putting on the new.” There is the same diversity in the Greek in this 
 as well as in the preceding verse—“ And having put on the new.” “Who is renewed 
 into knowledge,” i.e., which new man receives a new existence, alter the image of God, 
 his Creator; for, as man was naturally created after the likeness and image of God, which 
 consisted in his intellect and will; so, in his second birth, or creation by grace, he is 
 formed after the image and likeness of God, which image of grace consists in sanctity 
 and justice.—(Ephes. iv. 24). For the meaning of “old man” and “new man,” and 
 “putting on” the one, and “putting off” the other.— (See Ephesians, iv. 22-2.5.) 
 
4 6 
 
 COLOSSIANS, III. 
 
 XTejt. 
 
 11. Where there is neither Gen¬ 
 tile nor Jew, circumcision nor 
 circumcision, Barbarian nor Scy¬ 
 thian, bond nor free. But Christ 
 is all, and in all. 
 
 12. Put ye on therefore, as the 
 elect of God, holy, and beloved, the 
 bowels of mercy, benignity, humility 
 modesty, patience: 
 
 13. Bearing with one another 
 and forgiving one another, if any 
 have a complaint against another. 
 Even as the Lord hath forgiven you, 
 so you also. 
 
 14. But above all these things 
 have charity, which is the bond of 
 perfection: 
 
 15. And let the peace of Christ 
 rejoice in your hearts, wherein also 
 you are called in one body: and be 
 ye thankful. 
 
 16. Let the word of Christ dwell 
 
 paraphrase. 
 
 11. In which affair of spiritual renovation, there is 
 no distinction of Gentile or Jew, circumcised or un¬ 
 circumcised, of barbarian or—of worse than barba¬ 
 rian—of Scythian, of slave, or freeman, but Christ 
 confers all Christian blessings, grace, sanctification, 
 &c., on every description of men without distinction. 
 
 12. Wherefore, as men elected by God, sanctified 
 by Christ, and loved by him from eternity—put on the 
 most lively feelings of compassion for your brethren, 
 gentleness and sweetness of disposition, humility, 
 modesty, patience. 
 
 13. Bearing with each other’s weakness and imper¬ 
 fections, pardoning and remitting to each other the 
 injuries which you may have mutually to sustain, after 
 the example of God, who has pardoned us our mani¬ 
 fold sins and transgressions against him. 
 
 14. But above all things, have charity or love for 
 one another, which is the most perfect bond of 
 union. 
 
 15. And may the peace of God, to which you were 
 called, when you became one body, victoriously exult 
 in your hearts, and be ye grateful for the past benefits 
 of God. 
 
 16. Let the doctrine of Christ permanently reside 
 
 Commentary 
 
 11. “Where,” /.<?., in which affair of spiritual renovation, or, in which new man, 
 there is no regard paid to the circumstances of birth, nation, dignity, &c.; because 
 Christ is all in all; he is justice, sanctity, and everything good in all who are thus 
 renewed. The only thing regarded in it is, how far you have communicated with Christ. 
 In this new man, the circumstances of country and condition are confounded; in him 
 Christ alone is to be attended to. “Nor Scythian;” the most barbarous of the bar¬ 
 barians. The antithesis between “ Scythian” and “ barbarian,” is not between barbarism 
 and civilization, but between a lesser and greater degree of barbarism—the Scythians 
 being reputed, in the days of St. Paul, the greatest barbarians. Others maintain the 
 reverse, and contend that the Scythians were the most polished and civilized among 
 ancient peoples. In this latter opinion, the force of the atithesis is quite clear. 
 
 12. As Christ alone is to be considered in this new man, the Apostle shows the 
 duties they owe each other, and the acts of the new man whom he wishes them to put 
 on. “ The bowels,” i.e., the most tender feelings “ of mercy.” In Greek, of mercies. 
 The Vulgate is, however, generally adopted by critics. 
 
 14. “Which is the bond of perfection,” /.<?., the most perfect bond of union. All 
 other bonds of human society are imperfect and easily broken by the slightest provo¬ 
 cation ; charity is eternal and indissoluble. 
 
 15. “Of Christ.” In Greek, of God. “Rejoice.” The Greek word for which, 
 ppcifieverio, means either to gain the prize of victory, or to award it; in the former 
 acceptation, it refers to the persons engaged in the contest; in the latter, to the judges, 
 who are to decide the struggle and award the prize. Here, then, according to this 
 twofold acceptation, the words may mean :—May the peace which Christ brought from 
 heaven, and to which the unity of the Church, of which we are members, obliges us, 
 obtain the victory over all the adverse passions in your hearts. This is the more 
 probable meaning. They may also mean : In all your differences may the decision be, 
 not according to the dictates of passion, but of the peace of God. “ Be ye thankful,” 
 besides the meaning in the Paraphrase, may also mean, according to some Expositors— 
 Be ye kind, courteous, and civil to one another; as this contributes much to peace. 
 The Greek word, evx/tpurroi, will admit this latter meaning, which also accords with 
 the context. 
 
 16. He says that the doctrine and gospel of Christ should be engraved on our 
 
COLOSS/ANS, III. 
 
 ) 
 
 4 7 
 
 Qezt. 
 
 in you abundantly, in all wisdom: 
 teaching and admonishing one 
 another in psalms, hymns, and spiri¬ 
 tual canticles, singing in grace in 
 your hearts to God. 
 
 17. All whatsoever you do in word 
 or in work, all things do ye in the 
 name of the Lord Jesus Christ, 
 giving thanks to God and the Father 
 by him. 
 
 18. Wives, be subject to your 
 husbands, as it behoveth in the 
 Lord. 
 
 19. Husbands, love your wives, 
 and be not bitter towards them. 
 
 20. Children, obey your parents 
 in all things s for this is well pleasing 
 to the Lord. 
 
 21. Fathers, provoke not your 
 ■children to indignation : lest they 
 be discouraged. 
 
 22. Servants, obey in all things 
 your masters according to the flesh, 
 not serving to the eye, as pleasing 
 men, but in simplicity of heart, 
 fearing God. 
 
 paraphrase* 
 
 in you, so as that you may be filled with the abundance 
 of all spiritual wisdom, teaching and instructing 
 each other in psalms, hymns, and spiritual canticles, 
 singing the praises of God with joyous and grateful 
 hearts. 
 
 17. Direct all your words and actions to the glory 
 of God, invoking the name of our Lord Jesus Christ, 
 and rendering thanks to God the Father through him. 
 
 18. Women, be subject to your husbands, according 
 to the will of God, and as far as the law of Christ 
 permits. 
 
 19. Husbands, love your wives, and be neither 
 morose towards them, nor provoking them to bitter¬ 
 ness. 
 
 20. Children, obey your parents in all things ; for 
 such is the good will and pleasure of God. 
 
 \ 
 
 21. And parents, do not, by undue and untimely 
 severity, provoke to anger or exasperate the minds of 
 your children, lest, falling into despondency, they 
 cease to perform anything good. 
 
 22. Servants, obey your earthly masters in all things 
 lawful, not merely serving to please them when they 
 are present and their eyes are fixed upon you, as those 
 do who merely wish to please men, but with good faith, 
 with a sincere and upright mind, like men fearing God, 
 whose eye is always upon 11s, and who sees the inner¬ 
 most thoughts of the heart. 
 
 Commentary. 
 
 hearts, so as to dwell there and fill us with the abundance of true wisdom, which we 
 may dispense to others. Hence, the word of God is to be read, not with hurry or 
 precipitancy, but with reflection and meditation on its sacred truths, so as that it may 
 “ dwell ” in us, and not rarely, but frequently, “ abundantly.” Would to God, the 
 meditation on the SS. Scriptures was substituted in place of those light and frivolous 
 
 works of fancy, which poison and corrupt the mind ! “Teaching.in Psalms,” &c. 
 
 See chapter v. verses 19 and 20, Epistle to the Ephesians. “Singing in grace,” may 
 either mean with thanksgiving, or in an agreeable, pleasing manner, so as to excite 
 feelings of devotion “in your hearts.” In Greek, in your heart. 
 
 17. “To God.” In Greek, to the Lord. This verse contains a negative precept 
 prohibiting us from offering our actions to God through angels, according to the corrupt 
 notions of the heretics, who prefer them to Christ, as has been already explained, or 
 from giving thanks through them, and indirectly commanding us to do so through 
 Christ. He is the meritorious cause of the benefits which we enjoy, and through Him 
 thanks should be given ; it also contains a positive precept of referring our actions, 
 occasionally, by a direct intention to God. The practice of referring them as frequently 
 as possible is very commendable. For the rest —see chap. x. 31, 1st Epistle to the 
 Corinthians. 
 
 18. “To your husbands.” In the Greek, to your (own) husbands , as if to withdraw 
 their attention from any other men. 
 
 20. “ In all things,” not prohibited by the law of God. “ for this is well pleasing 
 to the Lord,” that is, this is pleasing to God as being his own precept .—(See Epistle to 
 Ephes. chap, vi.) 
 
 22. He here addresses slaves, or those engaged in a state of slavery .—See Ephes. vi. 
 where he uses the same forms of expression employed by him in this passage. 
 
4 S 
 
 COL OS SI A NS, III. 
 
 ZEejt. 
 
 23. Whatsoever you do, do it 
 from the heart as to the Lord, and 
 not to men : 
 
 24. Knowing that you shall re¬ 
 ceive of the Lord the reward of 
 inheritance. Serve ye the Lord 
 Christ. 
 
 25. For he that doth wrong, shall 
 receive for that which he hath done 
 wrongfully, and there is no respect 
 of persons with God. 
 
 paraphrase. 
 
 23. Whatever you do, perform it with cheerful¬ 
 ness, as if it were the Lord and not men you were 
 serving. 
 
 24. Knowing from the unerring principles of your 
 faith, that you shall receive a surpassing great reward, 
 the inheritance of eternal life; therefore, in serving 
 your masters, offer the services to Christ the Lord, who 
 will bestow on you the recompense of eternal life. 
 
 25. But whosoever does an injury, whether it be the 
 slave who is unfaithful to his master, or the master who 
 is harsh and cruel towards his slave, will receive the 
 punishment of his unjust conduct. For, God regards 
 not the face or person of any man. 
 
 Commentary 
 
 24. “ Tlie reward of inheritance.” On this earth, slaves receive but a very trifling 
 recompense from their earthly masters—the inheritance is reserved for the children. 
 The Apostle, in order to render the slaves more prompt and willing in the performance 
 of their duties, promises them, on the part of their heavenly father, an abundant reward, 
 even the eternal, undying inheritance of children. “Serve ye the Lord Christ;” for 
 which we have in the Greek, for , ye serve the Lord Christ , as if assigning a reason why 
 they should receive this eternal recompense. They would receive it, because in serving 
 their temporal masters in a pious and Christian manner, they w r ere serving Christ him¬ 
 self. The Vulgate reading in the imperative is well supported by manuscripts and 
 versions. 
 
 25. “For he that doth wrong.” In Greek , but he that doth wrong. Some under¬ 
 stand this of the faithless slave; others, of the harsh masters; it may be better, however, 
 understand it of both. “ And there is no respect of persons with God.” God will not 
 regard the person of the master any more than that of the slave; he will reward or 
 punish both, according to their deserts. The words, “ with God,” are not in the Greek: 
 they are, however, found in several ancient manuscripts and versions. 
 
COLOSS/A NS, IV. 
 
 49 
 
 CHAPTER IV. 
 
 Bnalpsis* 
 
 After pointing out in the first verse of this chapter, to masters, the treatment which they 
 were to give their slaves (verse i), the Apostle, in the next place, points out some duties 
 common to all Chi istians } and first, he exhorts them to the duty of prayer in general 
 the conditions of which he marks out (2), and of prayer for himself in particular in 
 order that he might be enabled to preach the word of God with success (3, 4). He 
 enjoins upon them to observe circumspection and wise discretion in their intercourse with 
 the Pagans (5, 6). 
 
 He refers them for information regarding the state of his affairs to Tychicus, the bearer 
 of this Epistle, and to Onesimus, whom he sent to bear him company (7, 8, 9). He 
 conveys the salutations of several parties who were with him at Rome (10-14). He 
 conveys his own salutation also to the Church of Laodicea, and enjoins on them to have 
 the Epistle, which he sent to the Laodiceans, read in their Church at Colossce ; and to 
 have this read in the Church of the Laodiceans (15, 16). He admonishes Archippus 
 to attend to the ministry entrusted to him, and concludes by subscribing his own saluta¬ 
 tion with his own hand, and by wishing them to be mindful of his chains. 
 
 Ueit, 
 
 1. MASTERS, do to your ser¬ 
 vants that which is just and equal, 
 knowing that you also have a master 
 in heaven. 
 
 2. Be instant in prayer, watching 
 in it in thanksgiving. 
 
 3. Praying withal for us also, that 
 God may open unto us a door of 
 
 paraphrase. 
 
 1. Masters, treat your slaves with justice and 
 humanity; knowing that you also have a master in 
 heaven. 
 
 2. Persevere in prayer, and be vigilant in exercising 
 it with thanksgiving. 
 
 3. Pray also for us, that God, removing every 
 obstacle, may enable us to announce boldly and 
 
 Commentary 
 
 1. “Masters,” &c. Several Commentators say, this verse should be joined to the 
 preceding chapter, with which it is immediately connected in sense, and these make 
 verse (2) the commencement of this chapter. “That which is just,” by supplying them 
 with clothes, food, and other necessaries. “And equal,” by treating them with feelings 
 of kindness and humanity, neither overburdening them with labour, but assigning to 
 each one the duties he can perform; nor exacting the performance of the tasks assigned 
 them with too much rigour, which is expressed—(Ephesians, vi. 9)—by these words, 
 “ forbearing threatenings.” Others, by “ equal,” understand showing equal regard for 
 all, so as to give occasion of jealousy to none. 
 
 “ Knowing that you also have a master in heaven,” a master, too, with whom there 
 is no exception of persons, and who will treat them, as they treat their slaves, whom 
 they should regard as fellows in servitude, and as having the same master in heaven. 
 
 2. In this verse, the Apostle points out a duty common to all Christians, the duty 
 of prayer, the conditions of which he enumerates :—first, it should be persevering and 
 urgent—“be instant,” &c.; secondly, it should be performed with vigilance, attention, 
 and devotion, “ watching in it;” thirdly, offered in a spirit of humility and grateful 
 remembrance of past favours, “with thanksgiving.” Gratitude for the past, and confi¬ 
 dence of obtaining future favours, are the surest means of rendering our prayers 
 efficacious. 
 
 3. “ Would open to us a door of speech,” by which some understand: Would 
 remove all obstructions and impediments to our opening our mouth, and afford us an 
 
 VOL. II. D 
 
50 
 
 COLOSSIANS, IV. 
 
 
 tlejt. 
 
 speech to speak the mystery of Christ 
 (for which also I am bound.) 
 
 4. That I may make it manifest 
 as I ought to speak. 
 
 5. Walk with wisdom towards 
 them that are without, redeeming 
 the time. 
 
 6. Let your speech be always in 
 grace seasoned with salt: that you 
 may know how you ought to answer 
 every man. 
 
 7. All the things that concern me 
 Tychicus, our dearest brother, and 
 faithful minister, and fellow ser¬ 
 vant in the Lord, will make known 
 to you. 
 
 8. Whom I have sent to you for 
 this same purpose, that he may 
 know the things that concern you* 
 and comfort your hearts. 
 
 9. With Onesimus, a most be¬ 
 loved and faithful brother, who is 
 one of you. All things that are 
 done here, they shall make known 
 to you. 
 
 paraphrase* 
 
 intrepidly the mystery of man’s redemption through 
 Christ (for the preaching of which mystery I am now 
 in chains). 
 
 4. And that I may announce it in due and proper 
 circumstances, so as to produce the full effect. 
 
 5. Behave with prudence and circumspection in 
 your intercourse with the infidels, who are outside the 
 Church, making good use of the opportunity which 
 the present time affords you. 
 
 6. Let your language be agreeable, calculated to 
 conciliate the good will of those who hear you, but let 
 it be, at the same time, seasoned with wisdom and 
 sound discretion, so that you may be able to accost 
 and answer each person as may be fit and proper. 
 
 7. Tychicus, my dearest brother, who serves the 
 Lord with me,- and is his faithful minister, will inform 
 you of the state of my affairs. 
 
 8. I have sent him for the purpose of knowing all 
 about you (and of bringing me an account), and also 
 for the purpose of consoling you. 
 
 9. I have sent him, with Onesimus, almost beloved 
 and faithful brother, who is also a Colossian; they will 
 make known to you all things regarding myself and 
 the faithful, and the progress of the gospel here. 
 
 Commentary 
 
 opportunity “ to speak the mystery of Christ,” &c. “ By a door of speech,” some 
 
 understand simply, the mouth; that he would open my mouth, to speak and announce 
 openly the mystery of human redemption. (“ For which,” &c.), some understand to 
 mean : for which mystery. Others more probably, for announcing which mystery, &c., 
 I am now in chains. 
 
 4. Two things are required for a true preacher of the word, to announce wholesome 
 truths, and to do so in proper circumstances, as regards the time; the manner of 
 announcing them, &c., both of which he should beg of God’s Holy Spirit, who alone 
 can open the hearts of the audience, and the mouth of the preacher, with effect. 
 
 5. “Redeeming the time,” by which some understand, making good use of the 
 present opportunity, which you have, of giving the infidels good example to the glory 
 and edification of the church. Others understand them to mean: purchasing an 
 exemption from persecution, by making good use of the present opportunity, which 
 you have, of acting prudently in regard to the unbelievers. The Greek word for 
 “time” Kcupov will likewise mean, opportunity. The words may also mean: by 
 redoubled exertions, redeeming and making up for the past time, which was squandered 
 so foolishly, and even employed in offending God (see Ephesians, verse 16), where the 
 same words are used. 
 
 6. He tells them that their language should be pleasing and agreeable, not too 
 austere, as it might be otherwise repulsive, and might deter the infidels from embracing 
 the faith. This, however, should not degenerate into levity or dissoluteness, but it 
 should be seasoned with wisdom, of which “salt” is the emblem, so that in their dis¬ 
 course would be accommodated to the dispositions, circumstances, and inclinations of 
 their hearers—a different mode of speaking is to be employed towards different 
 persons. 
 
 9. Commentators here admire the prudence of St. Paul: he sends Tychicus to 
 console and teach them; but Onesimus who, from being a fugitive slave, became a 
 Christian, receives no other commission except that of giving them all the necessary 
 
COL OS SI A NS, IV. 
 
 SI 
 
 licit. 
 
 10. Aris'iarchus my fellow- 
 prisoner saluteth you, and Mark, 
 the cousin-german of Barnabas, 
 touching whom you have received 
 commandments: if he come unto 
 you, receive him : • 
 
 11. And Jesus that is called 
 Justus: who are of the circumci¬ 
 sion : these only are my helpers in 
 the kingdom of God : who have 
 been a comfort to me. 
 
 12. Epaphras saluteth you, who 
 is one of you, a servant of Christ 
 Jesus, who is always solicitous for 
 you in prayers, that you may stand 
 perfect and full in all the will of 
 God. 
 
 13. For I bear him testimony 
 that he hath much labour for you, 
 and for them that are at Laodicea,' 
 and them at Hierapolis. 
 
 14. Luke, the most dear physi¬ 
 cian, saluteth you; and Demas. 
 
 15. Salute the brethren who are 
 at Laodicea; and Nymphas, and 
 the church that is in his house. 
 
 16. And when this epistle shall 
 have been read with you, cause 
 that it be read also in the church 
 of the Laodiceans; and that you 
 read that which is of the Lao¬ 
 diceans. 
 
 paraphrase* 
 
 10. Aristarchus, who is in prison with me, salutes 
 you; so does Mark, the cousin-german of Barnabas, 
 concerning whom you have received commendatory 
 letters; receive him with kindness, should he come to 
 you. 
 
 11. So does Jesus, who is called Justus. These 
 three are Jews, and they alone are wont to assist me in 
 preaching the kingdom of God, and they have been a 
 great source of comfort to me. 
 
 12. Epaphras, a Colossian, a servant of Jesus Christ 
 salutes you; he, also, assiduously and anxiously offers 
 up his prayers for you, that you may fully and perfectly 
 fulfil in everything the will of God. 
 
 13. For, I bear testimony regarding him, that he 
 has much zeal for you, and for those who are of 
 Laodicea and Hierapolis. 
 
 14. Luke, the most dear physician, salutes you, and 
 so does Demas. 
 
 15. Salute the brethren who are at Laodicea, and 
 Nymphas, and the Church, which is in his house. 
 
 16. And when this Epistle shall have been read 
 amongst you, see that it be also read in the Church of 
 the Laodiceans, and see that the Epistle to be sent to 
 you from the Laodiceans be read in your church in 
 turn. 
 
 Commentary 
 
 information regarding St. Paul. They also admire the humility of the Apostle, this 
 great vessel of election, snatched up to the third heavens, calling slaves by the name 
 of “most beloved and faithful brethren.” 
 
 10. Aristarchus was a Macedonian of Thessalonica. He suffered much in Asia 
 with the Apostle, and he set out with him, when taken captive, to Rome (Acts, xix. 
 21-27). “And Mark, the cousin-german of Barnabas.” This is the John Mark, 
 referred to (Acts, xii.) on whose account St. Paul and Barnabas separated (Acts, xv. 39). 
 “Touching whom,” i.e., John Mark, “you received commandments,” or commandatory 
 letters. Barnabas was too well known all over the church to require such; probably 
 it was from Barnabas he received those letters, and St. Paul now adds his own recom¬ 
 mendation, to show that he held him in esteem. 
 
 12. “A servant of Christ Jesus.” The word, “Jesus,” is omitted in the Greek. 
 “Solicitous,” in Greek, cryojvtZofievog, suffering agony. 
 
 13. “Much labour.” In Greek, much zeal. “ Hieropolis,” a city of Phrygia. 
 
 15. “And Nymphas.” This word is of the masculine gender, as appears from the 
 Greek. 
 
 16. “And when this Epistle shall have been read with you, cause that it be read 
 also in the Church of the Laodiceans, and that you read that which is of the Laodi¬ 
 ceans,” or (as in the Greek, Ik AaofiiKEiag, which is of Laodicea. 
 
 It is a subject of much controversy, whether the Apostle, in the latter words of this 
 verse, refers to an Epistle addressed to him by the Laodiceans, which he wishes to 
 be read at Colosste, or, to an Epistle written by him to the Laodiceans, but now lost. 
 St. Chrysostom and others are of the former opinion; St. Gregory the Great, St. 
 
52 
 
 COLO SSI A NS , IV. 
 
 KezL 
 
 17. And say to Archippus : Take 
 heed to the ministry which thou 
 hast received in the Lord, that thou 
 fulfil it. 
 
 18. The salutation of Paul with 
 my own hand. Be mindful of my 
 bands. Grace be with you. Amen. 
 
 IParapbrase. 
 
 17. And say to Archippus, attend to the ministry, 
 which thou hast received from the Lord, that thou 
 mayest diligently fulfil it. 
 
 18. I subscribe my own salutation with my own 
 hand. Be mindful of my chains, so as to pray 
 for me, and receive strength and courage after my 
 example. Grace be with you. Amen. 
 
 Commentary. 
 
 Thomas of Aquin, St. Anselm, and others, are of the latter. Before we embrace or 
 reject either opinion, it is to be observed, that there is no doubt whatever entertained 
 of the spuriousness of the Epistle published by Sixtus Senensis, under the title of 
 “ the Epistle to the Laodiceans,” as it is agreed on all hands, that it is not the Epistle 
 here yeferred to, supposing the opinion of St. Thomas to be the correct one. This 
 Epistle is given by A’Lapide, in his commentary on this verse. It bears evident 
 internal marks of spuriousness. It is shorter than the Epistle to Philemon, and is 
 nothing more than a collection of expressions used by the Apostle in his several 
 Epistles, particularly in his Epistles to the Ephesians and Philippians, strung together 
 by some impostor. Nor, is there question of an “ Epistle to the Laodiceans” in 
 circulation in the days of St. Jerome, which he, as well as Theodoret, assures us, was 
 exploded by all, “ ab omnibus exploditur ” (Hieron. in Catalog.), and of which the 
 seventh General Council says, Epistolam ad Laodicenses Apostolo qdscriptam , pati'es 
 nostril tanquam alienam , reprobaverunt. Whether this latter Epistle be the same 
 with the one now in circulation, published by Sixtus Senensis, is a matter of 
 doubt; it is quite certain, however, that the latter is, like the former, spurious 
 and supposititious. 
 
 The question, therefore, is: Did the Apostle write an Epistle to the Laodiceans, 
 which must consequently have been lost ? The opinion of St. Thomas, who maintains 
 that he did, and that reference is made to the same in this verse, seems the more 
 probable. This is inferred in the first place, from the absence of all probability, that 
 the Laodiceans, who had never seen St. Paul, would have written to him; and even 
 supposing them to have done so, what reason can there be why St. Paul would call on 
 the Colossians to have that letter read in their own church in the same way as this 
 letter of his own to the Colossians was to be read in the Church of Laodicea ? The 
 reason given by Estius, viz., that the Epistle of the Laodiceans to St. Paul had contained 
 an illustrious testimony of their faith and charity, which, being made known at Colossae 
 by the reading of this letter, would stimulate the Colossians to the practice of the same 
 virtues, cannot be considered as having any weight; because, Colossae and Laodicea 
 being scarcely three leagues asunder, the Colossians needed not to be informed from 
 Italy, whence St. Paul wrote this Epistle, from his prison at Rome, of what was going 
 on in their vicinity among the brethren in the faith. 
 
 Again, is it to be supposed, that St. Paul, who expressed so much anxiety for the 
 Laodiceans, in common with the other churches which were never favoured with his 
 personal presence, would omit sending them an Epistle in reply to the one which they 
 are supposed in the other opinion to have sent him, particularly when he had written 
 to so many churches, from which he received no previous communication at all ? 
 
 Moreover, unless St. Paul had written to the Laodiceans in some form or other, 
 telling them to send their Epistle to be read at Colossae, as is here enjoined on the 
 Colossians regarding them, they, surely, would not have sent it of their own accord, or, 
 if they had already sent it, of their own accord, what necessity was there for the Apostle 
 to admonish the Colossians to read an Epistle which had been already sent for that 
 purpose. Hence, in any supposition, the Apostle must have written an Epistle to the 
 Laodiceans. The Greek text, then, upon which the advocates of the opposite opinion 
 chiefly rely, that from Laodicea , must mean, “the Epistle {to be sent you) from Laodicea .” 
 The evident motive of the Apostle’s injunction was this : Laodicea and Colossae were 
 neighbouring cities, troubled by the same false teachers. It is likely, that in his Epistle 
 
C OL OS SI A NS, IV. 
 
 53 
 
 Commentary. 
 
 to the Laodiceans, the Apostle treated of matters of which he made no mention in 
 that addressed to the Colossians, or, at least, that he had treated of the same matter 
 differently in both. Hence, by having the two Epistles read in both churches, the 
 faithful of each would have a more complete exposition of faith and morals, and stronger 
 motives for perseverance in the faith, and in the performance of good works. And the 
 fact of the Apostle telling the Colossians to have the Epistle of the Laodiceans read 
 in their church, in the same way as this was to be read in the church of the Laodi¬ 
 ceans, would evidently imply that the reading of both would be attended with results 
 equally beneficial, which could hardly be said, if there were question in one case, of 
 an Epistle, written by the Laodiceans to him. These are the reasons for the opinion 
 of St. Thomas, as given by Mauduit. It must, however, be admitted, that the opinion 
 of St. Chrysostom is the more common with both ancient and modern Expositors of 
 SS. Scripture. 
 
 % 
 
\ 
 
 FIRST EPISTLE 
 
 OF 
 
 ST. PAUL TO THE THESSALONIANS. 
 
 - ♦- 
 
 3ntro&uction. 
 
 Thessalonica —now called Salonica—was the Capital of Macedonia. The history 
 of St. Paul’s arrival at Thessalonica, of the success of his preaching there, 
 is recorded in the Acts of the Apostles (chap, xvii.) After leaving Philippi, the 
 Apostle, accompanied by Silas, came, about the year 50, to Thessalonica, and preached, 
 fca* three sabbath days, in the Jewish synagogue. The fruit of his preaching was the 
 conversion of some among the Jews, and of a great multitude of the Gentiles, among 
 whom were many women of quality. This excited the envy of the Jews; and in 
 consequence, tumults were excited by them over the whole city; the Apostle was, 
 therefore, forced to fly to Berea. Having preached there for some time with success, 
 he was obliged to depart, owing to the same spirit of jealousy; he then came to Athens. 
 The Thessalonians were, in the meantime, subjected to much persecution, and had to 
 endure many privations for the faith. The Apostle, having been informed of this, 
 began to entertain fears and anxiety for their perseverance; and in consequence, sent 
 Timothy from Athens to console and confirm them in the true doctrine of Christ. 
 Timothy, after discharging the duties of his mission, returned to St. Paul, who was now 
 at Corinth (for he remained but a very short time at Athens), and bore a most 
 consoling and satisfactory testimony regarding the unshaken firmness of their faith. 
 
 Hence, the Occasion of this Epistle.— In the three first chapters, the Apostle 
 congratulates the Thessalonians on their unshaken constancy and firmness in the 
 faith; and brings forward the most engaging motives to encourage them to persever¬ 
 ance. In the two remaining chapters, he inculcates certain duties of morality, 
 particularly in regard to chastity and the marriage bed; he also treats of the general 
 resurrection and other subjects, regarding which it would appear, as he had been 
 informed by Timothy and Silas, erroneous notions were entertained at Thessalonica. 
 
 Time and Place of. —It is asserted by the subscription of the Greek copies, that 
 this Epistle was written at Athens. But the more common, as well as the more pro¬ 
 bable, opinion held by Baronius and others is, that it was written at Corinth; for, 
 Timothy had returned before it was written (chap, iii.) Now, it was to Corinth, and 
 not to Athens (where St. Paul’s stay had been very short), Timothy had returned from 
 his mission, as is clear from chap, xxiii. of the Acts of the Apostles; hence, the date 
 of this Epistle is fixed about the year 52* St. Paul preached at Ihessalonica about 
 the year 50; and that it was the first written by St. Paul seems clear, as we have no 
 account of any other written at an earlier period. 
 
FIRST EPISTLE 
 
 OF 
 
 ST. PAUL TO THE THESSALONIANS. 
 
 CHAPTER I. 
 
 Bnalpsis* 
 
 In this chapter, the Apostle, after the usual for?n of Apostolical salutation (verse i), 
 informs the Thessalonians that he never omits praying for them, whenever he addresses 
 his petitions to God, to whom he returns thanks for the abundant gifts of grace bestowed 
 upo?i them, as manifested i?i their faith, their patience, and operative charity. From 
 these gifts, as well as from those displayed in their conversion to the faith, the Apostle 
 infers their election to grace and their segregation from this wicked world ; and for this 
 he renders thanks to God (2-6). He commends their constancy in the faith; in this 
 respect, serving as a model not only to Macedonia, but to the entire province of Achaia 
 (7). For, the edifying account of their faith has been spread abroad, both in these 
 places, and in every other place, with ivhich they were in communication (8). He exhorts 
 them to persevere in the same firmness and edifying constancy , in the expectation of the 
 coining of Jesus Christ to judge the world. 
 
 Qez t. 
 
 _l. PAUL and Sylvanus and 
 Timothy : to the church of the 
 Thessalonians, in God the Father, 
 and in the Lord Jesus Christ. 
 
 2. Grace be to you and peace. 
 We give thanks to God always for 
 you all; making a remembrance of 
 you in our prayers without ceasing. 
 
 3. Being mindful of the work of 
 your faith, and labour, and charity. 
 
 paraphrase* 
 
 1. Paul and Sylvanus (or Silas) and Timothy (salute) 
 the assembly of the faithful at Thessalonica, called to 
 grace here and glory hereafter, by the mercy of God 
 the Father, and through the merits of our Lord Jesus 
 Christ. 
 
 2. Grace to you and peace. We always give thanks 
 to God for the favours bestowed on you all; and we 
 also, in our prayers, petition him for their increase and 
 continuance. 
 
 3. Always mindful before God our Father of the 
 works of your lively and operative faith, and of the 
 
 t 
 
 Commentary 
 
 1. “Sylvanus,” a Latinized form for Silas. The same who was chosen by St. Paul 
 to be the companion of his travels, after the departure of Barnabas (Acts, xv. 40). 
 
 The Apostle unites him and Timothy with himself in this salutation, because, as 
 sharers in his Apostolical labours at Thessalonica, they were beloved by the Thessa¬ 
 lonians. 
 
 2. “ Grace to you and peace;” to which are added in the Greek, “from God our 
 Father and the Lord Jesus Christ I These words are not found, however, in the Vatican 
 Manuscript, nor in the ancient versions. “ Without ceasing,” is commonly connected 
 with the next verse; because “always” affects both parts of this verse. 
 
 3. “Labour and charity.” “And” is not in the Greek. The words mean, the 
 labour of your charity; charity must therefore be operative, and must brave all difficul¬ 
 ties. Reference is probably made to their labours, in rescuing himself in the tumult 
 
 ✓ 
 
5 6 
 
 1 THESSALONIANS , /. 
 
 XLCX t 
 
 and of the enduring of the hope of 
 our Lord Tesus Christ before God 
 and our Father. 
 
 4. Knowing, brethren, beloved of 
 God, your election: 
 
 5. For our gospel hath not been 
 unto you in word only, but in power 
 also, and in the Holy Ghost, and in 
 much fulness, as you know what 
 manner of men we have been among 
 you for your sakes. 
 
 6. And you became followers of 
 us, and of the Lord ; receiving the 
 word in much tribulation, with joy 
 of the Holy Ghost. 
 
 7. So that you were made a 
 pattern to all that believe in Mace¬ 
 donia and in Achaia. 
 
 8. For from you was spread 
 abroad the word of the Lord, not 
 
 IParapbrase* 
 
 labours which your charity prompted you to undergo, 
 and of your patient endurance of afflictions and per¬ 
 secutions, under which you were supported by your 
 hopes in the Lord Jesus Christ. 
 
 4. We give thanks to God, knowing your election 
 by God to grace and to his Church here, and to glory 
 hereafter, should you persevere. 
 
 5. Because our preaching of the gospel among you 
 was not confined to mere words, but was sanctioned 
 by miracles, by the plentiful and abundant diffusion 
 of the gifts of the Holy Ghost, and by a multitude of 
 other motives, calculated to convince you of the truth 
 of the doctrine preached, as you yourselves know what 
 manner of men we have been among you, having in 
 view your conversion to the faith. 
 
 6. (Nor was this exhibition of zeal on our part 
 without success); for, you became faithful imitators of 
 me and of the Lord. You received the gospel, though 
 attended with much suffering and persecution to you, 
 with the joy of the Holy Ghost. 
 
 7. So that you have become a model, in this respect, 
 to all the faithful, not only of Macedonia, but also of 
 Achaia. 
 
 8. For, from you the word of the Lord has been 
 proclaimed, not only in Macedonia and Achaia, but 
 
 Commentary 
 
 excited against him at Thessalonica. “ Before God,” is by some connected with che 
 words “ faith, labour,” &c.; and then it would express the characters of their faith, &c., 
 and mean the sincere workings of their faith, &c. The connexion in the Paraphrase is 
 more probable. 
 
 4. The reason why he gives God thanks is, because he knows, from what he says 
 (verse 5), that they are predestined by God; and as this decree, predestining them, 
 together with the spiritual graces bestowed on them in consequence, whereby they were 
 enabled to perform good works (verse 3), were all gratuitous gifts of God, He should, 
 therefore, be thanked for them, and the glory of them referred to Him. 
 
 5. The reasons from which their election was inferred by the Apostle are these, 
 viz., the miracles (“but in power also”); the gifts of the Holy Ghost (“and in the 
 Holy Ghost”); such as tongues, prophecy, &c., which accompanied the preaching of 
 the gospel among them, as well as the multitude of other motives, calculated to produce 
 conviction in their minds, “and in much fulness.” This “fulness,” which may refer 
 either to the strong interior conviction of the truth of the gospel; or, as we have 
 understood it, to the additional motives for producing this conviction, may have been 
 founded on the Apostle’s own conduct, his disinterestedness, his heroism in exposing 
 himself to danger without any hope of temporal compensation, &c. All this, joined to 
 the sanction Tent by God himself, was calculated to produce the most firm conviction 
 of the truth of the gospel preached. This conjecture is rendered very probable by the 
 following words—“as you know what manner of men,” &c., which show, that, in the 
 preceding, he was referring to his own conduct among them. 
 
 6. They were imitators of our blessed Lord and of St. Paul, because our Lord 
 preached his gospel, and submitted to insults and persecutions with joy and gladness, 
 for the salvation of his people; and so did the Apostle. 
 
 7. They were a model to their own countrymen; and to those of Achaia, where St. 
 Paul then was. 
 
 8. The words “ spread abroad,” not only mean that the fame of their faith was 
 rumoured abroad, but also that it sounded forth in such a way as to serve as an 
 example for imitation with all men, both believers and unbelievers. For, though he 
 preached at Philippi before he preached at Thessalonica; still, his preaching in the 
 
t 
 
 1 THESSAL0N1ANS, I. 
 
 57 
 
 xlest. 
 
 only in Macedonia and in Achaia, 
 but also in every place, your faith 
 which is towards God, is gone forth, 
 so that we need not to speak any¬ 
 thing. 
 
 9. For they themselves relate of 
 us, what manner of entering in we 
 had unto you; and how you turned 
 to God from idols, to serve the 
 living and true God. 
 
 10. And to wait for his Son from 
 heaven (whom he raised up from the 
 dead) Jesus, who hath delivered us 
 from the wrath to come. 
 
 ©arapbrase. 
 
 also in every place with which you are in communica¬ 
 tion, hap the rumour of your faith in God been spread, 
 so that it is unnecessary for me to say anything regard¬ 
 ing it. 
 
 9. For all to whom we converse regarding you, 
 anticipate us in speaking of our advent amongst you, 
 and of the success that attended us, and of your con¬ 
 version from worshipping inanimate and senseless idols 
 to serve and adore the living and true God. 
 
 10. And to expect from heaven his Son Jesus (whom 
 he raised from the dead), and by whom we have been 
 delivered from the wrath to come. 
 
 Commentary 
 
 latter place was more noted and more successful. “ In every place,” must be under¬ 
 stood of those places only with which Thessalonica was in communication, owing to its 
 extensive relations of commerce. 
 
 9. “To serve the living God unlike the inanimate blocks you heretofore adored, 
 and “ true God,” unlike the false gods of the Pagans, either men ranked among the 
 gods, or demons. Omnes dii gentium dcemonia. —(Ps. xcv. 5). 
 
 10. “Whom he raised from the dead.” This being an act of power, is, by appro¬ 
 priation, ascribed to God the Father. The Apostle refers here to their faith in the 
 second coming of God to judge the world. And although the dead who have long 
 since slept in the Lord will accompany him from heaven; still, they may be said to be 
 expecting him on earth, as their bodies are there. “ Who hath delivered us from the 
 wrath to come.” From this the Apostle wishes them to infer, that those thus favoured 
 beyond the unbelievers, who remain subject to eternal death, should persevere in this 
 state of security, to which God has gratuitously called them. 
 
 * 
 
 % 
 
 I 
 
 
 A 
 
58 
 
 1 THE S SAL ON I A NS, II. 
 
 CHAPTER I b 
 
 Bnaipsts. 
 
 In this chapter , the Apostle adduces a variety of motives for consoling the Thessalonia?is t 
 and confirming them in the faith — viz., the success of his preaching in the midst of 
 persecutioiis—the nature of the doctrine preached (1-3 )—the purity and disinterested¬ 
 ness of motive which actuated him (4-9 )—and the sanctity of his life and conduct aniong 
 them (10, 11). He praises them for the zeal with which they received the word of God ’ 
 and the constancy with which they persevere therein (13). Finally , he expresses his 
 great affection for them. 
 
 Xiert. 
 
 1. FOR yourselves know, breth¬ 
 ren, our entrance in unto you, that 
 it was not in vain : 
 
 2. But having suffered many 
 things before, and been shamefully 
 treated (as you know) at Philippi, 
 we had confidence in our God, to 
 speak unto you the gospel of God 
 in much carefulness. 
 
 3. For our exhortation was not of 
 error, nor of uncleanness, nor in 
 deceit, 
 
 4. But as we were approved by 
 God that the gospel should be com- 
 
 flbarapbrase. 
 
 1. But I need not refer to my advent amongst you 
 to preach the gospel, and the success which attended 
 it, as a motive to confirm you in the faith; you your¬ 
 selves are aware that it was not without fruit. 
 
 2. You are aware of the difficult and-trying circum¬ 
 stances under which we went to you. Although we 
 suffered much persecution and were ignominiously 
 scourged at Philippi, still we assumed courage, relying 
 on the grace and power of the Lord, to announce to 
 you the Gospel of God, with great personal fear and 
 uneasiness. 
 
 3. (And not without cause have we trusted in the 
 Lord, being fully conscious) that the doctrine we 
 preached was not false or deceitful, neither clid it 
 announce obscene or impure things, nor was it in 
 connexion with deceit or hypocrisy of any kind. 
 
 4. But like men whom God reputed worthy of the 
 high commission of preaching the gospel, and, rendered 
 
 Commentary. 
 
 1. “In vain.” By which some understand —without tribulation; because, it is of 
 his tribulation that the Apostle is treating in the entire chapter. However, the inter¬ 
 pretation in the Paraphrase is the more probable: this being the usual signification of 
 the word in the writings of St. Paul (1. Cor., xv.), and in this Epistle (iii., 5). 
 Moreover, in the preceding chapter, with which this verse is clearly to be con¬ 
 nected, the Apostle is treating of his success in the preaching of the gospel among 
 them. 
 
 . 2. After referring to the fruit which God accorded to his labours, he refers to the 
 trying circumstances under which he went to them “in much carefulness.” The Greek 
 isfT 7roAAw aywvi, “in much struggle ,” referring to the struggle he had with his enemies, 
 or to his uneasiness of mind. 
 
 3. According to the Vulgate reading, the Apostle refers to the subject matter of his 
 preaching as opposed to that preached by the philosophers: his doctrine was not false, 
 calculated to lead himself or others into error, nor was it “ in deceit,” /.<?., a doctrine 
 deluding others; such was the maxim of the philosophers: that the people should be 
 led astray in matters of religioji. According to the Greek reading, Ik TrXavqg, from 
 error , &c., the Apostle refers in this verse rather to the motives of his preaching. He 
 did not preach with a view of leading them into error, nor with the impure motive of 
 self-interest, nor of circumventing or deceiving them. 
 
 4. I he Apostle preached the Gospel in a manner becoming men whom God judged 
 
1 THE S SAL ONIA NS, II. 
 
 59 
 
 Zest 
 
 mitted to us : even so we speak, not 
 as pleasing men, but God, who 
 proveth our hearts. 
 
 5. For neither have we used, at 
 any time, the speech of flattery, as 
 you know; nor taken an occasion 
 of covetousness, God is witness : 
 
 6. Nor sought we glory of men, 
 neither of you, nor of others. 
 
 7. Whereas we might have been 
 burdensome to you, as the apostles 
 of Christ : but we became little-ones 
 in the midst of you, as if a nurse 
 should cherish her children : 
 
 8. So desirous of you, we would 
 gladly impart unto you not only the 
 gospel of God, but also our own 
 souls: because you were become 
 most dear unto us. 
 
 9. For you remember, brethren, 
 our labour and toil: working night 
 
 Iparapbrase* 
 
 fit for such a commission, we announced it with all 
 sincerity and truth, not caring to please men but God, 
 who searches the heart. 
 
 5. Nor did we at any time adopt the language of 
 adulation, as you yourselves know. And God is the 
 witness that we did not make the gospel the occasion 
 of gratifying avarice. 
 
 6. Nor did we preach it with a view of gaining or 
 seeking glory or esteem from you, or from any man 
 living. 
 
 7. (And that we had no motives of avarice or 
 ambition, is clear from the fact), that while we might, 
 like the other Apostles of Christ, be a burthen to you 
 for our support, or by exercising authority over you, 
 we became like children amongst you, mild, unassum¬ 
 ing, unconscious of our rights, like a mother nursing 
 her own children, accommodating ourselves, to your 
 temper and habits. 
 
 8. Thus having feelings of the liveliest affection 
 towards you (as the mother has towards her offspring), 
 we eagerly longed to impart to you not only the gospel 
 of God, but also our very souls, if necessary, from no 
 other motive except that of the purest love and affec¬ 
 tion for you. 
 
 9. (And how far we accommodated ourselves, like a 
 nurse, to your weakness, you yourselves know). For 
 
 Commentary* 
 
 and rendered fit for so high a commission—in its pure, unadulterated truthfulness; 
 wishing to please God only, the Searcher of hearts. 
 
 5. He was wholly exempt from the vices of all those teachers, who, by adulation, 
 please men and wish to make the gospel the means of accumulating wealth and pro¬ 
 moting their own glory. The nature, then, of the doctrine preached, or rather the 
 disinterested purity of his motives in preaching it, under such circumstances (2, 3), 
 together with the total absence of any impure or sinister motive on his part (4, 5, 6), 
 should be a strong argument of its truth, and a strong motive to induce them to 
 persevere. 
 
 7. “ Burdensome to you,” refers to his right to receive maintenance from them; or, 
 according to others, to the right of exercising authority over them. This latter inter¬ 
 pretation is followed by the Greeks; the former is, however, the more probable. 
 “ Little ones,” in the present Greek version is vrymoi, mild, gentle —but the meaning is 
 still the same. “As if a nurse should cherish her children”—in the Greek, rci iavrijg 
 her own children. The Apostle opposes humility to the pride of false teachers. 
 He employ*- a twofold metaphor, to express the feelings displayed by him in preaching 
 the gospel to the Thessalonians. Some Expositors, in order to avoid a confusion of 
 metaphor, connect the latter part of this with the following verse. 
 
 8. “So desirous of you;” i.e., as desirous of you, as the nurse is of her children. 
 He opposes charity to cupidity. What a lively picture is given here of the true Pastor 
 of souls—at one time, clothing himself, through a spirit of accommodation to the 
 weakness of his people, with the simplicity, humility, and meekness of children, 
 apparently claiming no authority; at another, displaying the lively affection of a tender 
 mother, dispensing the milk of holy doctrine in such a way, as to be prepared to 
 give his life, and that from no motive of lucre, but purely from love and charity, 
 co-operating with Christ in the salvation of those souls for whom our blessed Lord 
 gave up his life. 
 
 9. The Apostle toiled at manual labour, for the purpose of procuring the necessaries 
 of life, at the very time he was announcing the gospel to them. 
 
6o 
 
 1 THESSALONIANS, II. 
 
 Ues t. 
 
 and day lest we should be chargeable 
 to any of you, we preached among 
 • you the gospel of God. 
 
 t 
 
 10. You are witnesses, and God 
 also, fcow holily, and justly, and 
 without blame, we have been to you 
 that have believed: 
 
 11. As you know in what manner, 
 entreating and comforting you, (as 
 a father doth his children.) 
 
 12. We testified to every one of 
 you that you would walk worthy of 
 God, who hath called you unto his 
 kingdom and glory. 
 
 13. Therefore we also give thanks 
 to God without ceasing : because 
 that when you had received of us 
 the word of the hearing of God, you 
 received it not as the word of men, 
 but (as it is indeed) the word of 
 God, who worketh in you that have 
 believed. 
 
 14. For you, brethren, are become 
 followers of the churches of God 
 which are in Judea, in Christ Jesus: 
 for you also have suffered the same 
 things from your own countrymen, 
 even as they have from the Jews. 
 
 15. Who both killed the Lord 
 
 parapbrase* 
 
 you remember how we laboured and toiled, working 
 day and night to gain sustenance, while at the same 
 time we preached the gospel of God to you ; and this 
 labour and toil we underwent to gain a livelihood, lest 
 we should in any way be a burthen to you. 
 
 10. I call both you and God to bear testimony to 
 the sanctity towards God, the justice towards our 
 neighbour, the irreprehensibility towards all, that 
 marked our conduct amongst you. 
 
 11. You also know how we entreated each of you 
 (with the feelings of a father towards his children) to 
 persevere firmly in the faith. 
 
 12. How we consoled you in your difficulties, and 
 earnestly besought you to lead lives worthy of the God 
 who called you to his kingdom and his glory. 
 
 13. Therefore (owing to our success amongst you), 
 we give God thanks without ceasing,, that when you 
 received from us the word of God which we preached 
 to you, you received it not as the doctrine of men, but 
 (what it really is) as the doctrine revealed by God, 
 who, by the power of his grace, wrought in you the 
 conviction of faith. 
 
 14. It was owing to the power which God worked 
 in you, that you embraced all the tribulation which 
 you had to endure in consequence; on account of 
 which you are faithful imitators of the Christian 
 Churches of Judea; for, you suffered from your 
 fellow-countrymen the same persecution, they had to 
 endure from their Jewish brethren. 
 
 15. Who killed the Lord Jesus and their own 
 
 Commentary 
 
 10. “Holily,” may also mean, in doctrine and life; “justly,” without injury of 
 exaction; “ without blame,” causing no scandal to the weak. 
 
 11, 12. The Vulgate reading of these two verses is rather obscure. “ As you know,” 
 i.e., you also know, how we entreated each of you (as a father entreats his children), and 
 comforted each of you, &c. The word “you” is redundant after “comforting,” in the 
 construction adopted in the Paraphrase; a construction which, however, accords best 
 with the Greek. Who hath called you unto his kingdom;” i.e., his Church, where 
 they received the Holy Ghost as a pledge of glory to come, the hopes of which should 
 encourage them under afflictions and persecution. In the Greek version, “ testified ” 
 is read in a participial form, testifying. 
 
 13. “Therefore,” all this being premised regarding his advent and success amongst 
 them, and the purity of motive with which he preached, the Apostle now returns thanks to 
 God for his success, and shows that his advent was not “in vain;” as he asserted 
 (verse 1). “When you had received of us the word of the hearing of God,” i.e., the 
 word of God which you heard from our preaching it to you. “ You received it not as 
 the word of men;” because, under the circumstances of persecution with which it was 
 attended, they would certainly have rejected it, had they regarded it as emanating from 
 man; but they received it as “ the word of God,” who, by his grace, worked in them 
 and made them receive his word with a firm faith. “ Who worketh,” may, in the Greek 
 construction, 6'e Kal evepyelrai, be also rendered which works , or is worked in you , 
 &c. There is, however, but little difference of signification between it and our Vulgate. 
 
 14. Had they not received it as the word of God, and had they not been strengthened 
 by him, they would never have submitted to so many persecutions on account of it. 
 
 15. The unbelieving Jews were the principal agents in exciting disturbances against 
 
1 THESSA L ONI A NS, II. 
 
 61 
 
 Zc%t 
 
 Jesus, and the prophets, and have 
 persecuted us, and please not God, 
 and are adversaries to all men, 
 
 16. Prohibiting us to speak to 
 the gentiles that they may be saved 
 to fill up their sins always: for the 
 wrath of God is come upon them 
 to the end. 
 
 17. But we, brethren, being taken 
 away from you for a short time, in 
 sight, not in heart, have hastened 
 the more abundantly to see your 
 face with great desire. 
 
 18. For we -would have come 
 unto you, I Paul indeed, once and 
 again : but Satan hath hindered us. 
 
 19. For what is our hope, or joy, 
 or crown of glory ? Are not you, 
 in the presence of our Lord Jesus 
 Christ at his coming ? 
 
 20. For you are our glory and joy. 
 
 ©arapbrase. 
 
 prophets, and also persecuted us, Apostles; who, 
 moreover, are hated by God, and opposed to all men 
 whose salvation they wish to prevent. 
 
 16. While endeavouring to prevent us from an¬ 
 nouncing to the Gentiles the truths of faith wherein 
 they may be saved, it comes to pass that they fill up 
 the measure of their sins; for, the vengeance of God, 
 which is to remain upon them for ever, is come upon 
 them. 
 
 17. But we, brethren, separated from you, although 
 only for a short time in sight and bodily absence, not, 
 however, in affection, (for we cherish you in our hearts), 
 have used our utmost endeavours in consequence of 
 the great wish we have for you, to see you as soon as 
 possible. 
 
 18. In consequence of this desire which we have of 
 seeing you, we wished to come to you, and I, Paul, 
 in particular, desired this; but Satan (our chief adver¬ 
 sary) prevented me. 
 
 19. (And what wonder that we should eagerly long 
 to see you ?) For are not you, owing to your firm¬ 
 ness in the faith, the subject and occasion of our hope, 
 of our joy, and of v our crown of glory, before our 
 Lord Jesus Christ, when, at his second coming, he 
 shall judge the world ? 
 
 20. In truth, you are our glory and our crown. 
 
 Commentary 
 
 the Apostle. Hence, the unsparing severity dealt out against them in this verse. He 
 also wishes to impress the Thessalonians with the belief, that their patient endurance of 
 persecutions will make them sharers in the sufferings of the Lord, of the Prophets, and 
 Apostles. “ And the Prophets.” In Greek, and their own Prophets. 
 
 16. “To fill up their sins always;” as if he said, from this it follows as a conse¬ 
 quence, that they fill up the measure of their sins. Hence, there is a certain measure 
 of guilt, after which God will inflict summary vengeance on both individuals and entire 
 nations. This passage also confirms the opinion of these Divines, who maintain, that 
 there is a certain number of sins, after the commission of which God will not pardon 
 the sinner. This, of course, will not arise from a defect of power in the Church to 
 absolve him, but from the wa?it of proper dispositions on his part, in consequence of 
 the withholding of God’s grace from him, in such circumstances. “For the wrath of 
 God is come upon them to the end.” The Greek reading is, for the wrcUh of God has 
 surprised them, or, come beforehand o?i them. The perfect is put for the future tense, on 
 account of the certainty of the event. The words may refer to the temporal destruction 
 of Jerusalem under Titus, which was an image of the eternal destruction of the 
 wicked ;—“ Unto the end—or, to the punishment of individual Jewsdn the hardness 
 and impenitence of their hearts; for, with respect to the Jews as a body, it is the 
 common opinion that at the end of the world they will be converted. “ And so all 
 Israel should be saved, as it is written: There shall come out of Sion, he that shall 
 deliver, and shall turn away ungodliness fro?n Jacob! —(Romans, xi. 26). 
 
 17. “ Being taken away from you.” The Greek word, inropipavLoOevreg, means, left in 
 a state of bereavement. 
 
 18. The devil prevented the accomplishment of the Apostle’s wishes, by exciting 
 the wicked passions of men against him. 
 
 20. Hence, looking to SS. Scripture, there is nothing objectionable in our invoking 
 the Blessed Mother of God, as “ our life, our sweetness, and our hope;” since, St. Paul 
 here calls his own spiritual children, “ his hope.” Of course, if no such expression 
 ever occurred in SS. Scripture, the Catholic prayer to the Blessed Virgin could be 
 
62 
 
 1 THE S S A L ONI A NS, III. 
 
 Commentary 
 
 explained in the only true sense attached to it—viz., the sense of intercession for us, 
 since God has been pleased to dispense all his graces through her hands : omnia voluit 
 nos habere per Mariam ,” says St. Bernard; and the same is the common opinion of 
 Divines after him. Hence, she is termed “omnipotent” by some of the Fathers, with¬ 
 out the slightest outrage to Christian faith or piety; for, she is truly omnipotent, in 
 the sense in which they employ the word, inasmuch as she can obtain from her Divine 
 Son , who by nature is Omnipotent, all our requests. Happy he, who by the exhibition 
 of a tender and filial devotion to our sweet Mother during life, shall have secured the 
 patronage, at the hour of death, of this pozverful Virgin , in whom no one ever confided 
 and was confounded! Jesus, alone, being God, is omnipotent by Natut'e —it would 
 be the rankest blasphemy to predicate this of any mere creature, however exalted— 
 Mary is omnipotent by grace, in the sense already explained 
 
 CHAPTER III. 
 
 Baalists. 
 
 In this chapter, the Apostle expresses his affectionate solicitude for the Thessalonians, in 
 consequence of which he sent Timothy to ascertain their steadfastness in the faith after 
 having been tested in the severe ordeal of persecution (1-5). He expresses the intense joy , 
 which the cheering accounts regarding them brought back by Timothy had caused him 
 (6-8). He returns thanks to God , the source of these blessings. He prays that it may 
 be granted him to visit them once more, in order to complete the system of religious 
 teaching,, which he had commenced amongst them (9-11). He prays, that God may 
 grant them abundant increase of faith and charity , together with the grace of per¬ 
 severing in sanctity , unto the end (12, 13). 
 
 Hejt. 
 
 I. FOR which cause forbearing 
 no longer, we thought it good to ' 
 remain at Athens, alone. 
 
 2. And we sent Timothy cur 
 brother, and the minister of God in 
 the gospel of Christ, to confirm 
 you and exhort you concerning 
 your faith. 
 
 ©arapbras e* 
 
 1. On this account, being no longer able to bear up 
 against the desire with which we eagerly longed to 
 see you, and being prevented from visiting you in 
 person, we thought fit to employ the services of our 
 dearest friends for that purpose, and remain alone, 
 deprived of their society, at Athens. 
 
 2. And we sent Timothy, our brother, (although 
 very necessary for us), being the minister of God, and 
 our co-operator in preaching the gospel of Christ, to 
 confirm you in the faith, and by his consoling exhor¬ 
 tations, to animate you to perseverance. 
 
 % 
 
 Commentary 
 
 1. “ For which cause” has reference to the state of bereavement in which he was, 
 and his anxious desire to pay them a visit, from which he was prevented by the wiles 
 of Satan (ii. 18.) 
 
 “ We thought it good.” He employs the plural, “ we,” although he is speaking of 
 himself, as appears from verse 5. 
 
 2. “ The minister of God ” to which the Greek adds, and our fellow-labourer), “ in 
 the gospel of Christ.” “For your faith.” In Greek, concerning your faith. 
 
1 T.HE S SAL ONI A NS, III. 
 
 Ztejt. 
 
 3. That no man should be moved 
 in these tribulations : for yourselves 
 know, that we are appointed there¬ 
 unto. 
 
 4. For even when we were with 
 you, we foretold you that we should 
 suffer tribulations, as also it is come 
 to pass, and you know. 
 
 5. For this cause also I, forbear¬ 
 ing no longer, sent to know your 
 faith ; lest perhaps he that tempteth, 
 should have tempted’ you, and our 
 labour should be made vain. 
 
 6. But now when Timothy came 
 to us from you, and related to us 
 your faith and charity, and that 
 you have a good remembrance of 
 us always, desiring to see us, as 
 we also to see you : 
 
 7. Therefore we were comforted, 
 brethren, in you, in all our necessity, 
 and tribulation, by your faith, 
 
 8. Because now we live, if you 
 stand in the Lord. 
 
 9. For what thanks can we return 
 to God for you, in all the joy 
 wherewith we rejoice for you before 
 our God, 
 
 paraphrase, 
 
 3. Lest any of you should be moved or terrified by 
 those afflictions which have befallen you; for, you 
 knowtthat, by our call to Christianity, we are destined 
 to undergo suffering. 
 
 4. For, when amongst you, we predicted that we 
 would endure the sufferings, which you know have 
 since befallen us. 
 
 5. Wherefore, no longer able to bear up against 
 our ardent desire of seeing you, and of knowing all 
 regarding you, we sent to know, how your faith held 
 out; for, we feared, lest Satan, taking occasion from 
 the sufferings you had to undergo, would tempt you, 
 and that thus our labour amongst you would be 
 rendered fruitless. 
 
 6. But now, after the return of Timothy, and the 
 cheering account which he has given us of your faith 
 and charity, and of the kind remembrance which you 
 always make of us, and of your ardent desire of seeing 
 us, which we in turn reciprocate : 
 
 7. From these joyous tidings we derived such con¬ 
 solation, in the midst of all the perils and tribulations 
 to which we were subjected, as to forget them all, on 
 account of your steadfastness in the faith. 
 
 8. For (although we are dying daily), we still are 
 kept alive, and in joy, if you persevere in the faith. 
 
 9. For, what thanks can we return to God, for 
 your firmness and stability in the faith, and for the 
 very great joy, which we feel in God’s presence on 
 your account ? 
 
 Commentary 
 
 3. “ In these tribulations,” are understood by some of the Apostle’s own sufferings. 
 “I will show him how great things he must suffer for my name sake” (Acts ix.); by 
 others, more probably, of the sufferings of the Macedonians, as these would be more 
 apt to stagger their faith. “ By many tribulations we must all enter the kingdom of 
 God.”—(Acts, xiv.) “ And all who will live piously in Christ Jesus, must suffer 
 persecution.”—(2 Tim. iii. 12). 
 
 “We are appointed.” In Greek, t cajufla, we lie , which probably conveys a military 
 allusion to sentinels at their posts. 
 
 4. In this verse, reference is made to the Apostle’s own sufferings also. The 
 greater the glory destined for us, the greater must our sufferings be. Hence, Apostolic 
 men suffer more than others. The momentary and light sufferings of the present life 
 will hereafter work in us an eternal weight of glory. 
 
 5. “ Wherefore I also,” &c. He now employs the singular number, to express the 
 same thing for which he already had employed the plural; verses 3, 4, being paren¬ 
 thetical, he resumes the subject, of which he had been treating in verses 1, 2. 
 
 6. “ Related.” In Greek, evangelized , conveyed good news. 
 
 7. The effect of the good news conveyed to him by Timothy was, “ in all necessity,” 
 i.e., perils and danger, and in “all tribulation,” to forget all his sufferings on account 
 of the abundance of the consolation which their faith afforded him. 
 
 8. Although the Apostle was daily in the midst of the perils of death (1 Cor. xv.); 
 still, he valued these perils as nought, and he felt the joy of a man perfectly secure, as 
 long as his converts persevered. So closely did he connect his own welfare, nay, his life, 
 with their perseverance, that without it, he would not value existence. 
 
 9. “ In all the joy,” />., the exceeding great joy. The second effect which the good 
 news brought by Timothy had on him was, to make him render God thanks for it. 
 
<4 
 
 1 THESSALONIANS, III. 
 
 TTejt. 
 
 10. Night and day more abun¬ 
 dantly praying that we may see 
 your face, and may accomplish 
 those things that are wanting to 
 your faith ? 
 
 n. Now God himself and our 
 Father, and our Lord Jesus Christ 
 direct our way unto you. 
 
 12. And may the Lord multiply 
 you, and make you abound in 
 charity towards one another, and 
 towards all men : as we do also 
 towards you, 
 
 13. To confirm your hearts with¬ 
 out blame, in holiness, before God 
 and our Father, at the coming of 
 our Lord Jesus Christ with all his 
 saints. Amen. 
 
 paraphrase* 
 
 10. Constantly and most earnestly do we beseech * 
 God to enable us to see you, and thus complete the 
 system of Christian faith, by either disclosing new 
 truths, or more fully explaining those you already 
 know; the suddenness of our departure prevented us 
 from doing so. 
 
 11. May God himself, who is our Father, and our 
 Lord Jesus Christ, direct our journey to you. 
 
 12. May the Lord increase the number of the faith¬ 
 ful amongst you, and make you advance in mutual 
 charity towards one another, and towards all men, as 
 I abound in charity towards you and all mankind. 
 
 13. I also pray, that he may confirm your hearts in 
 exterior edification, so as to be blameless before men, 
 and in true interior sanctity in the sight of God and 
 our Father, and that, on the day on which our Lord 
 Jesus Christ will come, with all his saints, to judge 
 the world. Amen. 
 
 Commentary. 
 
 10. “And may accomplish those things that are wanting to your faith.” There 
 were a good many points which the Apostle did not, in all probability, propound to 
 them, or, at least, fully explain, in consequence of being obliged to leave suddenly, and 
 or this sudden departure he would make up, by visiting them again. He might refer 
 to the article of the resurrection of the dead, and of the day of judgment, regarding 
 which he afterwards instructs them more fully. The Greek word for “ accomplish,” 
 Karcipnaa, conveys the idea of filling up the joints, wanting in a human body. 
 Hence, he refers to a body or system of faith. 
 
 11. It is uncertain whether he went to them or not. It is more probable, however, 
 that he did, as appears from the 20th chapter of the Acts, in which account is given of 
 his second journey to Macedonia. 
 
 12. “ And may the Lord multiply you,” i.e., increase your number, so that a greater 
 number would embrace the faith. In Greek, may the Lord make you to increase and 
 abound in love. 
 
 13. “ Without blame,” irreprehensible and free from all complaint before men, and 
 “in holiness before God and our Father,” i.e., true and real holiness, “at the coming,” 
 &c., and this with constancy and perseverance, to the end. “Amen” is not in the 
 Greek. It is, however, found in several ancient versions, and in some of the chief 
 manuscripts. 
 
THE S SAL ONI A NS, IV 
 
 65 
 
 CHAPTER IV. 
 
 Hn a lysis* 
 
 In this chapter, the Apostle encourages the Ihessalonians to perseverance (1); he delivers 
 a precept regarding the practice of purity, and the avoidance of adultery, and he adduces 
 several motives to stimulate them to fidelity in. this matter (3-8). He praises their 
 charity, and encourages the poor to engage in some honest employment, so that by this 
 means they would not abuse the liberality of the rich (9, 10, 11). Finally , he assuages 
 their excessive grieffor their departed friends, by propounding the doctrine of the general 
 resurrection, the order and manner of which he describes (12-17). 
 
 This and the following chapters are employed in such subjects of morality, as the 
 Thessalonians, according to the information furnished by Timothy, needed instruction in 
 
 TEejt. 
 
 1. FOR the rest therefore, breth¬ 
 ren, we pray and beseech you in 
 the Lord Jesus, that as you have 
 received of us, how you ought to 
 walk and to please - God, so also 
 you would walk, that you may 
 abound the more. 
 
 2. For you know what precepts 
 I have given to you by the Lord 
 Jesus. 
 
 3. For this is the will of God, 
 your sanctification : that you should 
 abstain from fornication. 
 
 4. That every one of you should 
 know how to possess his vessel in 
 sanctification and honour. 
 
 5. Not in the passion of lust, like 
 the gefntiles that know not God : 
 
 ©arapbrase. 
 
 1. For the rest, therefore, brethren, we implore and 
 exhort you in the name of our Lord Jesus Christ, that 
 as you have received precepts from us, by word of 
 mouth when amongst you, regarding the manner of 
 living and of pleasing God, you would so live, as to 
 observe these precepts, and by advancing in perfection, 
 please him more and more. 
 
 2. I have said, as you have received from us. For, 
 you know what precepts of a holy life we delivered to 
 you, in the name, and by the authority of the Lord 
 Jesus. 
 
 3. Now, this is a summary of God’s precepts, or the 
 expression of his will, that you should lead a life of 
 sanctity, a life free from all sins, but particularly from 
 sins of impurity, or unlawful sensual pleasures. 
 
 4. So that every one of you should be able to 
 master and keep under subjection his own body, in 
 sanctification and honour. 
 
 5. And not be the slave of the strong, impulsive 
 motions of concupiscence, , like the Gentiles that know 
 not God. 
 
 Commentary 
 
 1. “ For the rest”—a form of transition usual with the Apostle, particularly at the 
 close of his Epistles. The Greek copies want the words “ so also you would walk ; ” 
 according to the Greek, the words, “that you may abound the more,” will signify, 
 that, not contenting themselves with mere precepts, they ought to practise matters of 
 counsel, 
 
 4. By “ vessel ” some persons understand, the wife of the married husband. How¬ 
 ever, as St. Paul refers to the sins of luxury, as well in the unmarried as in the married 
 state, it is better to refer it to the body of each person ; of course, not excluding those 
 engaged in marriage; and this meaning of “vessel” is common in SS. Scripture 
 (1 Kings, xvi. 5), and also with profane writers ; because, the body is the receptacle of 
 the soul, or the instrument through which the soul acts. “ Possess ” is frequently used 
 to signify, holding the mastery over, and is here opposed to the dominion which lust, 
 or his lustful body, exercises over the voluptuous man. “ Honour ” is opposed to those 
 pollutions and defilements by which the Gentile philosophers (Romans, i.) are said to 
 dishonour their bodies. 
 
 5. He shows, by the contrary, what “honour ” is. 
 
 VOL II. 
 
 E 
 
66 
 
 1 THE S SAL ONI A NS, IV. 
 
 Kelt. 
 
 6. And that no man over-reach, 
 nor circumvent his brother in busi¬ 
 ness : because the Lord is the aven¬ 
 ger of all these things, as we have 
 told you before, and have testified. 
 
 7. For God hath not called us 
 unto uncleanness, but unto sanctifi¬ 
 cation. 
 
 8. Therefore he that despiseth 
 these things, despiseth not man 
 but God : who also hath given his 
 holy Spirit in us. 
 
 9. But as touching the charity 
 of brotherhood, we have no need 
 to write to you : for yourselves have 
 learned of God to love one another. 
 
 10. For indeed you do it towards 
 all the brethren in all Macedonia, 
 but we entreat you, brethren, that 
 you abound more. 
 
 11. And that you use your en¬ 
 deavour to be quiet, and that you 
 do your own business, and work 
 with your own hands, as we com¬ 
 manded you : and that you wall ’ 
 honestly towards them that are 
 without; and that you want nothing 
 of any man’s. 
 
 paraphrase* 
 
 6. And let no one exceed the limits of justice or 
 circumvent his brother in this matter, by indulging 
 in unlawful pleasures in-violation of the rights of the 
 father or husband; for, the Lord is the avenger of all 
 these crimes, as we foretold, and solemnly assured 
 you, when present amongst you. 
 
 7. For in calling us to Christianity, the Lord has 
 called us not to a state, or to the practice of impurity, 
 but to a state, and to the practice of purity and 
 sanctity. 
 
 8. Wherefore, whosoever despises these precepts, 
 despises not man who propounds them, but God him¬ 
 self, from whom they emanated, who has given us, 
 Apostles, his holy spirit, authorizing us to announce 
 such precepts. 
 
 9. In reference to the subject of fraternal charity, 
 unlike the preceding one, it is unnecessary to say 
 anything regarding it: for, God himself, by the law 
 of Christ, and the internal inspiration of his grace, 
 has instructed you in this love towards one another. 
 
 10. For, you fulfil this precept, by excercising fra¬ 
 ternal charity towards all the brethren throughout 
 the entire of Macedonia, but we entreat you to make 
 still greater progress in this brotherly love. 
 
 11. And to use your best exertions to be quiet, and 
 not be interfering with the peace of others, also to 
 mind your own business, and engage in manual labour, 
 according to the instructions received from us, when 
 amongst you; also to live in such a way in your in¬ 
 tercourse with the Pagans as to be without reproach, 
 and not to covet the property of any one. 
 
 Commentary 
 
 6. Some Commentators understand this of real property, and of injustice committed 
 in business transactions. The article prefixed to the word “business ” shows, however, 
 that he is referring to the matter of chastity, or the exercise of marriage. Besides, 
 “ business ” has this meaning frequently with profane writers. He assigns a reason 
 why they should exercise justice in such matters, because God will avenge such crimes, 
 “ as we have told and testified.” This solemn assurance was required, because the 
 Pagans made light of crimes against chastity. 
 
 7. The second motive by which he deters them from the commission of impurities, 
 is the reason upon which the menace on the part of God is grounded, viz., that by 
 calling them to Christianity, he called them to a state of purity and sanctity which 
 they desert, and not to the state of impurity, which they indulge in against his will and 
 ordinances. 
 
 8. The third motive is, because such sins of impurity are committed as acts of con¬ 
 tempt against God himself. These words, “ who also hath given his holy spirit in us,” 
 may also mean, that these impurities committed against God’s precepts, besides the 
 contempt against God, from whom these precepts emanated, also involve a special 
 contempt of the Holy Ghost, who dwells in the bodies of the baptized, as in his temple. 
 
 9. The words, “have learned of God,” are expressed by one word in the Greek, 
 OcoZidaicToi and signify, that special unction of divine grace, inclining their wills to the 
 practice of this precept .—(See 1 John, ii. 27.) “We have no need.” In Greek, ye 
 have no need. The Codex Vaticanus supports the Vulgate reading. 
 
 11. The Apostle now cautions them against idleness and curiosity. It would appear 
 that some persons amongst them were going about indulging in idleness and curiosity, 
 
1 THESSALONIANS, IV. 
 
 67 
 
 •Cert. 
 
 12. And we will not have you 
 ignorant, brethren, concerning 
 them that are asleep, that you be 
 not sorrowful, even as others who 
 have no hope. 
 
 13. For if we believe that Jesus 
 died and rose again, even so them 
 who have slept through Jesus will 
 God bring with him. 
 
 14. For this we say unto you in 
 the word of the Lord, that we who 
 are alive, who remain unto the 
 coming of the Lord, shall not pre* 
 vent them who have slept, 
 
 paraphrase* 
 
 12. In reference to the dead, brethren, I will not 
 that you should be ignorant of their condition, in order 
 that you may cease from indulging in the immoderate 
 excessive grief, in which the Pagans, who have no 
 hope of a future resurrection, are wont to indulge. 
 
 13. For, if we believe (as we really do) that Christ 
 has died and risen from the dead, so (ought we like¬ 
 wise believe) that he will resuscitate with him, and 
 evoke from their graves, those who have died in the 
 faith, and bring them to eternal life. 
 
 14. For, this I tell you, on the authority of the 
 word of God, or of divine revelation, that such of us 
 as will be left in life, or shall be alive at the coming 
 of the Lord, will not anticipate in the glory of the 
 resurrection, those who died before us. 
 
 Commentary 
 
 searching into the concerns of others, to the total neglect of their own business, and 
 while able to work, contenting themselves with begging, to the great disgust of the 
 Gentiles, and the injury of the faith. Nothing could be so disgusting to the infidels 
 as to see able bodied men going about as mendicants, when they might work, and this 
 they would be apt to attribute to the Christian religion. The Apostle witnessed this 
 irregularity himself, and he was informed by Timothy of its continuance. He treats 
 of the subject more fully in the 3rd chapter of 2nd Epistle. “ Use your endeavour/’ 
 the Greek word, (piXon/^Eladai , conveys an allusion to the diligent exertions employed 
 by the ambitious, in pursuit of honours and self-advancement. 
 
 12. It appears that the Thessalonians had indulged in immoderate and excessive 
 grief at the death of their near relations, and deplored it as bitterly as they had done 
 when in a state of Paganism, and when they regarded them as lost for ever. The 
 Apostle proposes as a remedy for-this abusive practice, the doctrine of the future 
 resurrection of the dead—a doctrine already propounded to them, as appears from his 
 referring to it at the end of the 2nd and 3rd chapters of this Epistle ; but they prac¬ 
 tically forgot it pand hence, he takes occasion here to inculcate it anew and propound 
 it more fully. The Apostle is by no means to be understood as censuring all grief for 
 the dead, as had been done by the Stoic philosophers. Our Redeemer wept for his 
 friend Lazarus, and anlong the crimes of the Pagans (Romans, i.) the Apostle reckons 
 the want of “ affection ; ” and he himself would have sorrowed for the death of Epa- 
 phroditus (Philippians, ii.* 27). H-e only censures that excessive grief which would 
 argue ignorance, at least practical ignorance, of the doctrine of the resurrection. “We 
 will not.” In Greek, I will not. The Codex Vaticanus has “ we” 
 
 13. The connexion between the resurrection of Christ, and the general resurrection 
 of all, is clearly pointed out by the Apostle (chapter xv. of his 1st Epistle to the Corin¬ 
 thians). It is worthy of remark, that in speaking of the death of Christ, he says, 
 “"Jesus died,” lest there might be any mistake about the reality of his death, as if it 
 were merely apparent; whereas, speaking of our death, he says, “ those who have 
 slept,” to console those in sorrow, whose friends were not lost to them for ever, but 
 were merely in the condition of persons asleep, to be again roused and resuscitated ; 
 and in SS. Scripture, death is frequently termed “sleep.”—(Daniel, xii. 2 ; St. John, 
 xi. n). Hence, the usual form among Christians pf saying, he slept in the Lord, to 
 express, that a person died , because death is but a mere protracted sleep, as sleep is 
 but a short death. For the same reason, churchyards are termed cemeteries , or sleeping 
 places. 
 
 14. “We who live.” He speaks in the person of those who are to be alive at the 
 day of judgment. In this verse, the Apostle meets an error existing in the minds of the 
 Thessalonians regarding the manner of the resurrection ; they did not imagine that it 
 would occur “ in a moment, in the twinkling of an eye.”—(1 Cor. xv.) They thought 
 there would be in it a succession of time, and that those whose bodies were corrupted 
 would be resuscitated more slowly; and hence, that they would see their deceased 
 
68 
 
 1 THESSALONIANS, IV. 
 
 ICei't. 
 
 15 * For the Lord himself shall 
 come down from heaven with com¬ 
 mandment, and with the voice of 
 an arch-angel, and with the trumpet 
 of God : and the dead who are in 
 Christ, shall rise first. 
 
 16. Then we who are alive, who 
 are left, shall be taken up together 
 with them in the clouds to meet 
 Christ, into the air, and so shall 
 we be always with the Lord. 
 
 17. Wherefore comfort ye one 
 another with these words. 
 
 lparapbrase* 
 
 15. For the Lord himself (and not an angel, as on 
 Sinai), after issuing his order to the angels to attend 
 his descent, and after the archangel, in a voice 
 louder than the loudest trumpet, shall have evoked 
 the dead from their tombs, shall descend from heaven ; 
 and those who died in the faith shall rise in the first 
 place. 
 
 t 6. And after that, such of us as shall live till then, 
 shall be instantaneously drawn up with them in the 
 clouds to meet Christ, into the air, and thus we shall 
 be always with the Lord (and enjoying his glory). 
 
 17. Wherefore, console each other in your grief for 
 departed friends by this announcement regarding the 
 resurrection. 
 
 Commentary* 
 
 friends more tardily in glory. He removes this erroneous impression in this verse. 
 He says, “ we who are alive,” not but he knew well, that he would not live till the day 
 of judgment; but, he wishes to teach us by his own example, always to keep in view 
 and prepare for this great day, which virtually happens at our death. 
 
 15. He now describes the glorious coming of the Judge, and mentions some circum¬ 
 
 stances calculated to give us an exalted idea of the glory and majesty that will attend 
 him. “With commandment.” The Greek word, KeXtvtT/jLari, properly signifies the 
 shout of sailors or soldiers rushing in concert to battle, or of labourers encouraging 
 each other to some common exertion. The Greeks retain the idea of command, and 
 say, it refers to the command of God, ordering all the angels to be ready. “ The 
 trumpet of God,” by a Hebrew phrase, means the loudest trumpet (v.g.) “ The cedars 
 
 of God,” mean, the tallest cedars. It refers to the same thing with the “ voice of the 
 archangel.” Whether the archangel shall use a trumpet or not is disputed. The more 
 probable opinion is, that by the agitation or commotion of the air, he will cause a 
 tremendous sound louder than thunder, like that caused by the loudest trumpet, which 
 shall reach the dead in their graves; this by the power of God, they shall hear. 
 Hence, it is called in the gospel, “the voice of the Son of God.” St. Thomas says it 
 shall have an instrumental efficacy in resuscitating by its very announcement. It 
 is commonly supposed, after St. Jerome, that it shall distinctly sound forth these 
 words : surgite mortui et venite ad judicium. “ And the dead who are in Christ 
 will rise first.” All the dead will rise at the same time, but the Apostle omits all 
 mention of the resurrection of the reprobate, as it would not serve to console those 
 who were in mourning. “First” does not mean that there will beany priority of 
 time in the resurrection of the dead among themselves ; it only means, as the Greek 
 word, 7 rptirov, shows, in the first place. This event of their resuscitation shall take 
 place before that mentioned in the next verse, that is, before they are drawn into the 
 clouds. 
 
 16. “ Then,” i.e., after the resurrection. The order which shall take place in the 
 resurrection, though instantaneous, is conceived in the following way :—The Lord Jesus, 
 accompanied with all his angels, whom he shall command to be ready, will descend from 
 Heaven. He shall issue his command to the archangel, who, with a loud voice, like 
 that of a trumpet, shall sound the signal of the resurrection. At this sound, all the dead 
 shall arise—those who are then alive shall be changed—all the just shall be caught up 
 into the air to meet the Judge, while the reprobate shall be at his left hand on the 
 earth. The other circumstances are more fully recorded in the 1st Epistle to Cor. xv., 
 and by our Redeemer—Matthew, xxiv. 29, &c. ; xxv. 31, &c. From this verse, some 
 persons infer that the men living at the day of judgment will be changed into a state of 
 immortality, without suffering death. This is the opinion of the Greeks, who understand 
 the words of the Apostles’ creed, to judge the living and the dead , in the same sense. 
 Others say, that their death will take place in raptu , or, while they are being caught up 
 
1 THE S SA L ONI A NS, V. 
 
 69 
 
 Commentary. 
 
 into the clouds. The more common opinion, however, is, that they shall die on the 
 earth, probably, by the agency of the fire of conflagration, and that after death, which 
 shall be only momentary, they shall, in common with those, whose bodies were long 
 before corrupted and for ages mouldering in their graves, and who now have come forth 
 from heaven or purgatory to resume them, be caught up into the air, to meet Christ in 
 the clouds. This he says in order to show that the living will not be glorified in their 
 bodies before the dead, and that this shall occur to all at once, “ in the twinkling of an 
 eye.”—(1st Epistle to Cor. xv.) They shall all, in the first place, arise ; after that, they 
 shall be taken up into the air to meet the Judge : he says, “ they shall be taken up ; ” 
 for, although they can go there of themselves by the quality of agility , with which they 
 shall be clothed ; still, they shall go thither, owing to a kind of draw or moral attraction 
 to meet their Lord.. 
 
 CHAPTER V. 
 
 analysis. 
 
 After having pointed oat in the foregoing chapter , the order and several other circumstances 
 of the Resurrection , the Apostle tells the Thessalonians in this, that there is one circum¬ 
 stance of the General Resurrection , which it is neither necessary nor possible for them to 
 know at present; that circumstance is , the precise time at which it will occur (1). They 
 know from faith, that it will come unexpectedly, a?id will brmg sudden destruction on 
 the wicked ; but it will not surprise , nor will it come unawares upon , the just , so as to 
 find them uiiprepared , since, as children of light, they are always on the alert, always 
 employed in the works of light , in hopes of the Lord's coming (2-8). He exhorts them 
 to correspond with the designs of God in their regard, putting on the breast-plate of faith 
 and charity, and the helmet of hope—to live in the expectation of salvation from the 
 goodness of God, who gave us his Son for Saviour (9, 10, 11). 
 
 He inculcates, with regard to the people, the necessity of discharging certain duties towards 
 their Pastors ; while, to the latter , he points out the duties which they in turn owe their 
 people (12-15). 
 
 He enjoins on all the faithful to cultivate and exhibit spiritual joy—to practise assiduous 
 prayer—to employ the gifts of the Holy Ghost with profit and discernment, and to 
 abstain from all appearance of evil (16-22). 
 
 Finally, he beseeches God to grant them the gift of perfect sanctity both of soul and body, 
 and recommends himself to their prayers ; he salutes them all, and adjures them to have 
 this Epistle read to all the brethren. He concludes with the usual form of Apostolical 
 benediction. ____ 
 
 XTest* paraphrase, 
 
 i. BUT of the times and 1. But as to the periods of time or precise moments 
 moments, brethren, you need not at which this great event shall take place, it is not 
 that we should write unto you. necessary (nor indeed is it possible) that I should 
 
 write to you, __ 
 
 Commentary. 
 
 1. The word “ times,” denotes longer periods, such as years ; “ moments,” shorter 
 terms, such as months, days, hours. 
 
 “ You need not that we should write to you,” as if to say, it was necessary for your 
 
70 
 
 1 THESSALONIANS, V. 
 
 TEett. 
 
 2. Tor yourselves know perfectly, 
 that the day of the Lord shall so 
 come, as a thief in the night, 
 
 3. For when they shall say, peace 
 and security; then shall sudden 
 destruction come upon them, as the 
 pains upon her that is with child, 
 and they shall not escape. 
 
 4. But you, brethren, ai*e not in 
 darkness; that that day should 
 take you as a thief. 
 
 5. For all you are the children of 
 light, and children of the day; we 
 are not of the night nor of darkness. 
 
 6. Therefore let us not sleep as 
 others do : but let us watch and be 
 sober. 
 
 7. For they that sleep, sleep in 
 the night; and they that are drunk, 
 are drunk in the night. 
 
 paraphrase. 
 
 2. For you know yourselves full well, from the prin- 
 . ciples of your faith, that the day of the Lord shall 
 v come suddenly and unexpectedly, like a thief in the 
 
 night. 
 
 3. For when the impious shall say, peace and secu¬ 
 rity, i.e., all things are quite secure; then, shall sudden 
 and unexpected destruction come upon them, as the 
 throes of child-birth come upon a woman with child, 
 from which they will not be able to escape. 
 
 4. But although this day may come unexpectedly, 
 like the approach of the nightly thief, still, it will not 
 surprise you unawares, who are not unprepared for it, 
 having been enlightened by faith, and free from the 
 darkness of infidelity and sin. 
 
 5. For, how could you be in darkness, you, who are 
 the sons of light and the sons of day ? For, we Chris¬ 
 tians, are not the children of night nor of darkness. 
 
 6. Let us, therefore correspond with our calling, 
 and not be, like the infidels, engaged in the works of 
 darkness, regardless of the coming of our Lord • but, 
 like men who are called to the works of light, let us 
 be on the alert, and let us be sober. 
 
 7. For the time suited for sleep and drunkenness 
 is the night; hence, those who indulge in sleep and 
 those who indulge in drunkenness, do so in the night 
 (we should, therefore, not indulge in sleep or drunken¬ 
 ness, which are unsuited to our vocation, or to the 
 time of our actions, i.e., the day). 
 
 Commentary 
 
 consolation, that we should explain to you the order and the other circumstances of 
 the Resurrection referred to already; but the time you need not, nay, you cannot 
 know. 
 
 2. He shall come unexpectedly. This is true of the death of each one, when the 
 day of judgment for him shall have virtually arrived; and, although Antichrist will 
 precede it, this, however, shall not be a sign so much of the precise time of Christ’s 
 coming, as of the approaching end of the world ; and so far as the signs in the sun and 
 in the moon, &c., are concerned, these may occur, probably on the very day of 
 Judgment. 
 
 3. “ For when they,” the impious, “ shall say peace,” &c., because as it happened 
 in the days of Noe, so shall men be eating and drinking, &c., at the coming of the Lord. 
 —(Matthew, xxiv. 37). 
 
 T ^° c r ’ * s orn ^ tte ^ in die Greek. The example of the woman with child is frequent 
 in the SS. Scripture. As she knows that she is to bring forth, but knows not the 
 moment in which she maybe suddenly seized with the throes of child-birth, so neither will 
 the wicked know when the final destruction shall come upon them. 
 
 4. ‘^Overtake, i.e. catch by surprise, so as to be unprepared for it. 
 
 5. Childien of Light,” i.e., called to perform good works, suited to appear in open 
 light, and not followers of the works of darkness. “ Light ” and “ darkness ” are 
 Tequently used in the SS. Scripture, to signify good and evil. Christians are called 
 
 cndren of light, in allusion to the light of faith which they received, and because 
 they are called to good works, forsaking the darkness of infidelity and sin. 
 
 "f 10m metaphors oi light and darkness, the Apostle takes occasion to exhort 
 em o good works, to live up to,their Christian profession, which will avail them 
 Ut T er deepen their damnation, if, like Pagans, they indulge in the works 
 ° ar ax/ SS * , ee P as °th ers do.” The Vulgate has sicut et ceteri, “ even as others do.” 
 
 7. e should watch and be sober, in consequence of being children of light 
 ecause t le opposite characteristics—viz., sleep and drunkenness—are peculiar to the 
 
1 THESSALONIANS , V. 
 
 7 1 
 
 8. But let us, who are of the day, 
 be sober, having on the breast-plate 
 of faith and charity, and for a 
 helmet, the hope of salvation. 
 
 9. For God hath not appointed us 
 unto wrath, but unto the purchasing 
 of salvation by our Lord Jesus 
 Christ, 
 
 10. Who died for us ; that, 
 whether we watch or sleep, we may 
 live together with him. 
 
 11. For which cause comfort one 
 another: and edify one another, 
 as you also do. 
 
 12. And we beseech you, breth¬ 
 ren, to know them who labour 
 among you, and are over you in the 
 Lord, and admonish you : 
 
 13. That you esteem them more 
 abundantly in charity for their 
 work’s sake Have peace with 
 them. 
 
 » 
 
 14. And we beseech you, breth¬ 
 ren, rebuke the unquiet, comfort the 
 
 paraphrase* 
 
 8. Let us, therefore, who belong to the day (abstain¬ 
 ing from these deeds which are signified by sleep and 
 drunkenness), be vigilant and sober, putting on faith 
 enlivened by charity, as a breast-plate, and the hope of 
 salvation, for a helmet. 
 
 9. I say, we should put on the helmet of hope. For, 
 God has not destined us for damnation, but for eternal 
 salvation, to be acquired through the merits of our 
 Lord Jesus Christ. 
 
 10. Who died for us, in order that, whether living 
 or dead, we may live with him here a life of grace, and 
 hereafter a life of eternal glory. 
 
 1,1. In consequence, then, of these cheering motives 
 of your hope—viz., the death of Christ to bestow on us 
 eternal life, continue to console one another, to edify 
 one another, by word' and deed, as indeed, you are 
 already doing. 
 
 12. But we implore of you to reverence and respect 
 those who are labouring amongst you in preaching 
 the gospel, and who preside over you in a spiritual 
 capacity, and admonish you of your duties. 
 
 13. And treat them with more abundant honour by 
 administering to their support in consequence of their 
 labours amongst you, and this from a feeling of charity. 
 Be at peace with them. 
 
 14. But, we entreat you, brethren, who preside, to 
 correct the disorderly, who are causing disturbances, 
 
 Commentary* 
 
 night. On this account it is that men select the night for indulging in sleep and 
 drunkenness. Hence, as these deeds are unsuited to our calling, or to the time of our 
 action, we should wholly abstain from the works signified by them. 
 
 8. We should, therefore, as children of the day, perform the works represented, or 
 signified, by vigilance and soberness; but, in order to do so, we should be cased in 
 the Christian panoply; for otherwise, although sober and vigilant, we will not be able 
 to make a stand against the powerful enemies with whom we have to contend. “ The 
 breast-plate of faith and charity.” In the panoply of the Christian soldier (Ephes. vi.) 
 The Apostle calls “justice ” the “breast-plate,” but it does not differ from this—for, 
 faith animated by charity is “justice.” “And hope of salvation for helmet:” since 
 hope will raise and elevate our thoughts on high. Three things are necessary for us— 
 vigilance, sobriety, and armour. St. Chrysostom excites to vigilance in the narrow way 
 of salvation, which is beset on all sides with dangers and precipices, by the example 
 of rope-dancers, and of those who walk on the brink of precipices, all whose senses 
 are awake and on the alert.; so ought it be with us in the way of salvation. We ought 
 to be sober, free from all vicious affections ; and for armour we should have faith, hope, 
 but especially active, operative charity towards our neighbour. 
 
 10. “Watch,” in this verse, means to be in this life, and “sleep,” to be dead; 
 hence, they have a signification different from that which they have in the preceding verses. 
 
 11. “Edify one another;” for the meaning of this word, see 1st Epistle to Cor. viii. 1. 
 “ As you also do,” he adds these words of well-timed praise with a view of rendering 
 his exhortation more agreeable. 
 
 12. He here addresses the people, and inculcates reverence and respect for their 
 prelates and the ministers of the gospel. 
 
 13. “ Have peace with them,” i.e,, have no difference with your pastors. In the 
 Greek it is, have peace among yourselves ; a reading which is preferred by some, Estius 
 among the rest. 
 
 14. He now addresses those who preside : “ Be patient towards all men,” whether 
 they be “unquiet,” “feeble-minded,” or “ weak.” 
 
1 THESSAL0N1ANS, V. 
 
 72 
 » 
 
 Uejt. 
 
 feeble-minded, support the weak, 
 be patient towards all men.* 
 
 15. See that none render evil for 
 evil to any man : but ever follow 
 that which is good towards each 
 other, and towards all men. 
 
 16. Always rejoice. 
 
 17. Pray without ceasing. 
 
 18. In all things give thanks : for 
 this is the will of God in Christ 
 Jesus concerning you all. 
 
 19. Extinguish not the spirit. 
 
 20. Despise not prophecies. 
 
 21. But prove all things : hold 
 fast that which is good. 
 
 22. From all appearance of evil 
 refrain yourselves. 
 
 23. And may the God of peace 
 himself sanctify you in all things : 
 that your whole spirit, and soul 
 and body, may be preserved blame¬ 
 less in the coming of our Lord 
 Jesus Christ. 
 
 paraphrase. 
 
 to console the faint-hearted under afflictions, to prop 
 up the weak who may be easily scandalized, accommo¬ 
 dating yourselves to their weakness, and to be patient 
 towards all. 
 
 15. Take care that no one, in a spirit of vengeance, 
 render evil for evil to any man, but always endeavour 
 to do good to all men whomsoever, whether brethren 
 or unbelievers. 
 
 16, 17. Under all circumstances spiritually rejoice. 
 Pray without ceasing. 
 
 18. Give thanks to God in all things (whether in 
 prosperity or adversity), for, this is the will of God, 
 that you should all do so, through Jesus Christ. 
 
 19. Do not extinguish the Holy Ghost in his gifts, 
 by altogether prohibiting the exercise of spiritual gifts. 
 
 20. But especially do not despise the useful gifts of 
 prophecy. 
 
 21. But examine all matters proposed to you by 
 those who have the gift of prophecy, and retain what 
 is good. 
 
 22. Fly everything that has even the appearance of 
 evil. 
 
 23. May God, the author of peace, perfectly sanctify 
 you, so that your entire being, your soul, considered 
 both as to its sensitive and rational part, and your 
 body, may be preserved without reproach, at the coming 
 of our Lord Jesus Christ, when he shall render to 
 every one, according to his works. 
 
 Commentary, 
 
 15. “But ever follow towards all men.” This is perfectly conformable to the 
 precept of our Lord in the gospel, commanding us to love all men, not excepting our 
 very enemies. 
 
 17. “Pray without ceasing.” This, of course, is to be understood in this sense, that 
 we should frequently and at certain times pray, and that the intervals of labour should 
 be consecrated to God by prayer, and that our actions should be of such a nature as to 
 be referrible to his glory. 
 
 18. “ This is the will of Godis referred by some to the three preceding precepts 
 of spiritual joy, prayer, and thanksgiving; by others, it is confined to the precept of 
 thanksgiving. 
 
 19. It appears that many pretended to the gifts of the Holy Ghost, prophecy, 
 miracles, &c., who had them not, and that to prevent altogether, any such practices of 
 imposition, the heads of the Church wished to prohibit the exercise of these gifts, in 
 every instance. Of this the Apostle disapproves. Others interpret the verse, do not 
 expel from you the Holy Ghost; thus, as far as you are concerned, destroying him. 
 The word “ extinguish ” has reference to the form in which the Holy Ghost is 
 frequently exhibited in SS. Scripture—viz., that of fire. 
 
 20. For the meaning of “prophecies,” see chapter xix., 1st Epistle to Corinthians. 
 
 21. There is question here of private prophecies, and of doubtful matters, which had 
 not been defined by competent authority,—and the Apostle is addressing the rulers, 
 whom he authorizes to judge of such matters, and reject or retain them, as they may 
 think fit. Hence, this passage contains no argument against the Dogmatic Decrees of 
 Councils ; for, in them, there is question of quite a different matter altogether, a matter 
 defined by a competent authority. 
 
 23. “ Your whole spirit and soul.” He considers the human soul under two 
 different respects, and as exercising different faculties. “ Spirit, is the rational soul 
 guided in its judgment by reason, and exercising the higher faculties of intellect and 
 
1 THE SSAL ONI A NS, V. 
 
 73 
 
 Hejt. 
 
 paraphrase. 
 
 24. He is faithful, who hath called 
 you, who also will do it. 
 
 25. Brethren, pray for us. 
 
 26. Salute all the brethren in a 
 holy kiss. 
 
 27. I charge you by the Lord 
 that this epistle be read to all the 
 holy brethren. 
 
 28. The grace of our Lord Jesus 
 Christ be with you. Amen. 
 
 24. God, who called you to sanctity, is faithful, and 
 he will perfect what he has begun, by giving you the 
 grace of perseverance. 
 
 25. Brethren, pray for us. 
 
 26. In my name, salute all the brethren in a holy 
 kiss, the symbol of charity. 
 
 27. I conjure you in the name of our Lord Jesus 
 Christ, to have this Epistle read in a public assembly 
 of all the faithful. 
 
 28. The grace of our Lord Jesus Christ be with 
 you. Amen. 
 
 Commentary 
 
 will. u Soul,” the sensitive, concupiscible part, guided by sensation, common to us with 
 the beasts. So that your mind, your will, and all your senses, external and internal, be 
 preserved from the stain of sin. 
 
 The Greek subscriptions add : The First to the Thessalonians was written from 
 Athens ” 
 
 s 
 
I 
 
 SECOND EPISTLE 
 
 OF 
 
 ST. PAUL TO THE THESSALONIANS. 
 
 - + - 
 
 3ntrot>nctton. 
 
 This Epistle is nothing more than a supplement to the preceding, from which it 
 appears that the Apostle had anxiously desired to visit Thessalonica, “ to accomplish 
 the things that were wanting to their faith.”—(Chap. iii. io). This was to be effected 
 by a fuller exposition of the several points of Christian doctrine. Having been 
 ■m prevented from the accomplishment of this his anxious desire, he writes this 
 Epistle to answer all the ends he proposed to himself by a personal visit. 
 Before writing, however, a second time, he wishes to ascertain what effect the former 
 Epistle had produced on them, and finding that some portions of it, particularly the 
 part relating to the resurrection, had been misunderstood, and that his exhortation to 
 the poor, to shun a life of idleness, and to refrain from undue curiosity, had been 
 attended with no effect, he now writes to instruct them more fully, on those points. 
 Certain false and erroneous notions respecting the near approach of the day of General 
 Judgment, to which his own words (iv. 14-16 of the preceding Epistle) had given 
 some colour of truth, had been industriously circulated among the people by the false 
 teachers, who, in support of their own views, produced counterfeit Epistles of the 
 Apostle, to the same effect. The consequence was, that many among the Thessalonians 
 became quite unconcerned regarding their temporal interests, and the duties they 
 owed society. 
 
 V • 
 
 r 
 
 The Apostle employs the first chapter in pointing out the glory, which was one 
 day securely treasured up for the faithful, and in denouncing the heavy vengeance of 
 God, against their persecutors. The second chapter he employs in removing the false 
 notions that were afloat respecting the near approach of the great day of judgment; 
 and for this end, he minutely describes the character of Antichrist, whose coming 
 must precede the day of judgment. The third chapter is chiefly employed in pointing 
 out the necessity, on the part of the disorderly, of shunning idleness, and of devoting 
 themselves to a life of labour. 
 
 Time and Place of.— This is generally supposed to have been written a few 
 months after the date of the preceding Epistle. The Greek subscriptions say, it was 
 written from Athens. But, more probably, it was written from Corinth, where the 
 Apostle remained for eighteen months, after leaving Athens.—(Acts, xviii.) 
 
SECOND EPISTLE 
 
 OF 
 
 ST. PAUL TO THE THESSALONIANS. 
 
 CHAPTER I. 
 
 Bnalpsts* 
 
 I?i this chapter, the Apostle, after the usual Apostolic salutation, returns thanks to God 
 for the exalted virtues of faith and charity which his grace enabled the Thessalonians 
 to display in the midst of sufferings and persecution (1-5). He consoles them, in the 
 next place, by pointing to the rich rewards in store for them—to attain which, however, 
 suffering is necessary—and to the heavy a nger rese?'ved , as is meet, for their persecutors 
 on the day of judgment, when Christ will come in majesty to judge the world (5-8). 
 He describes the coming of the Judge for the twofold purpose of punishing his enemies, 
 and rewarding his faithful servants, in whose- exaltation, after suffering persecutions 
 and humiliations, he shall be glorified, and his power and goodness rendered con¬ 
 spicuous —(8-10). Lastly, he prays God to grant the Thessalonians perseverance, and 
 the grace to perform good works worthy of their vocation. 
 
 TEejt. 
 
 1. PAUL and Sylvanus and 
 Timothy, to the Church of the' 
 Thessalonians in God our Father, 
 and the Lord Jesus Christ. 
 
 2. Grace unto you and peace 
 from God our Father and from the 
 Lord Jesus Christ. 
 
 3. We are bound to give thanks 
 always to God for you, brethren, as 
 it is fitting, because your faith 
 groweth exceedingly, and the 
 charity of every one of you towards 
 each other aboundeth : 
 
 paraphrase* 
 
 1. Paul, and Silas, and Timothy (salute) the Church 
 or congregation of the faithful at Thessalonica, estab¬ 
 lished by the power of God our Father, and by the 
 merits of the Lord Jesus Christ. 
 
 2. Grace to you, and peace from God our Father, 
 and from the Lord Jesus Christ. 
 
 3. We,are bound always to give thanks to God for 
 you, brethren,., as is meet and just, because your faith 
 is greatly augmented and confirmed, and the charity 
 of each of you towards his neighbour, more and more 
 enlarged and intensified. 
 
 Commentary 
 
 1. “In God our Father.” This shows the dignity of our vocation, which renders 
 us the adopted sons of God, and brethren of Christ, his Son by nature. 
 
 2. The usual form of Apostolical salutation. The opening of this is' the same as 
 that of the first Epistle, except in the words, “our Father” (verse 1), which in the first 
 Epistle is, “ the Father.” 
 
 3. “ As it is fitting,” i.e., meet and due, as an obligation of justice, “ your faith 
 groweth,” both in fervour and intensity, as was proved by their constancy in enduring 
 persecution, on account of it. And “their charity abounded,” as their kindness to 
 one another had shown. In the first Epistle, the Apostle recommended the 
 Thessalonians for their faith and charity. In this, he commends them for the increase 
 of both, “ of every one of you.” In Greek, of every one of you all. 
 
;6 
 
 2 THESSALONIANS, /. 
 
 TIejt. 
 
 4. So that we ourselves also glory 
 in you in the churches of God, for 
 your patience, and faith, and in all 
 your persecutions, and tribulations, 
 which you endure. 
 
 5. For an example of the just 
 judgment of God, that you may 
 be counted worthy of the kingdom 
 of God, for which also you suffer. 
 
 6. Seeing it is a just thing with 
 God, to repay tribulation to them 
 that trouble you : 
 
 7. And to you that are troubled, 
 rest with us when the Lord Jesus 
 shall be revealed from heaven with 
 the angels of his power-: 
 
 paraphrase* 
 
 4. So that we ourselves make you the subject of 
 our boasting with the other churches of God, on 
 account of your faith, and of your patience, under 
 persecutions and tribulations. 
 
 5. Which you endure, and which God permits to 
 befall you, to serve as a demonstrative proof before¬ 
 hand, that he will one day exercise just judgment 
 upon your enemies ; and that you may be rendered 
 worthy of the kingdom of God, for which you suffer 
 (and which no man shall ever enter, according to the 
 decrees of God, without suffering). 
 
 6. I said, as a proof that he will one day exercise 
 just judgment on your enemies ), since it is just before 
 God, that those who unjustly afflict you should, in 
 turn, be visited with affliction themselves. 
 
 7. And it is also just, that rest and respite should 
 be given to you who are thus unjustly troubled, with 
 us, Apostles, when the Lord Jesus Christ shall appear 
 glorious, on his coming to judgment, and shall descend 
 from heaven, accompanied by the angels, the ministers 
 of his power : 
 
 Commentary* 
 
 4. Instead of regretting and bewailing the tribulations of the Thessalonians, he 
 
 thanks God for them, and makes these tribulations the subject of his boasting with the 
 other Churches, to whom he proposes the Thessalonians, as models for imitation in 
 this respect. He joins “ faith ” to “ patience,” because nothing so strongly ani¬ 
 mates us to endure the evils of this life with patience, as the faith of Christ, and the 
 hope of future goods. “And in all our persecutions,” &c. “ And” is wanting in the 
 
 Greek. 
 
 5. “ For an example of the just judgment of God.” “ For ” is wanting in the 
 Greek, which runs thus : an example of the just , &c. There is a diversity of opinion 
 regarding the meaning of the word “ example.” If we look to the meaning of the 
 Greek word, Ey 2 ccy/iaj it means a demonstration or proof beforehand , as if the Apostle 
 meant to convey that the sufferings referred to were permitted by God for a twofold 
 end : first, that these sufferings, or the men themselves thus afflicted, might serve as 
 a convincing demonstration or proof even beforehand, that God would, one day, exer¬ 
 cise a just judgment on their persecutors. For, “ if such things are done in the green 
 wood, what shall be done in the dry?” And if judgment has been thus severely 
 dealt out on the house of God—1 Peter, iv.—what shall be the rigours of the punish¬ 
 ment which awaits the impious?—and secondly, that by their suffering, they might 
 render themselves worthy of the kingdom of God, since, according to the decrees of 
 Providence, in the present order of things, no one can enter glory but as Christ did, 
 i.e. y by suffering. This is the interpretation which best accords with the following 
 verses “worthy of the kingdom of God.” The Vulgate is, “ worthy in the kingdom 
 of God.” 
 
 6. He shows how far the first object of God would be secured by permitting their 
 suffering and persecutions; because if natural equity and justice demands, even with 
 men, that those who persecute and afflict others unjustly, should themselves be punished, 
 and that those who are punished unjustly should obtain rest and peace, how much more 
 so is it required with a just God ? 
 
 7. He shows how the second end is accomplished, since it is just that those who are 
 unjustly persecuted should obtain rest. Hence, eternal life is given as a reward, due as 
 a matter of justice—a justice, however, ultimately founded on God’s liberal and gra¬ 
 tuitous promise. Who, therefore, would not patiently receive all injuries and sufferings 
 from the hand of God, knowing that he permits them in order to give us a title to 
 eternal life ? 
 
2 THE S SAL ON I A NS, /. 
 
 77 
 
 XTejt 
 
 8 . In a flame of fire yielding 
 vengeance to them who know not 
 God, and who obey not the gospel 
 of our Lord Jesus Christ. 
 
 9. Who shall suffer eternal 
 punishment in destruction, from 
 the face of the Lord and from the 
 glory of his power : 
 
 10. When he shall come to be 
 glorified in his saints, and to be 
 made wonderful in all them who 
 have believed : because our testi¬ 
 mony was believed upon you in 
 that day. 
 
 11. Wherefore also we pray always 
 for you ; that our God would make 
 you worthy of his vocation, and ful¬ 
 fil all the good pleasure of his 
 goodness and the work of faith in 
 power. 
 
 12. That the name of our Lord 
 Jesus may be glorified in you, and 
 
 ©avapbrase, 
 
 8. In the midst of a flaming fire, to take vengeance 
 on those who have not known God, and on those who 
 obey not the gospel of our Lord Jesus Christ. 
 
 9. Who shall suffer punishment, eternal destruction, 
 in that dying life, or living death, which shall never 
 end; this sentence the mouth of the Lord, while his 
 countenance shall be resplendent with majesty, shall 
 announce, and his glorious and terrible omnipotence 
 shall execute. 
 
 10. When he shall come to be glorified in his saints, 
 and to show himself worthy of admiration for the su¬ 
 perior excellence with which all his faithful and obe¬ 
 dient believers shall be clothed, and you, among the 
 rest, since you have believed the gospel preached by 
 us amongst you, as the testimony of God, regarding 
 that day, or, in hopes of remuneration, to be received 
 by you on that day. 
 
 11. Wherefore, we always pray for you, that our * 
 God may render you worthy of his call (to this glory) 
 by giving you perseverance to the end of your lite, 
 and so may fulfil the benevolent designs of his will 
 (in electing you), and perfect by his all-powerful grace 
 the work of your faith (by consummating it in glory). 
 
 12. And that our Lord Jesus Christ may be glori¬ 
 fied in you, and you may in turn be glorified, and this 
 
 Commentary 
 
 8. “ In a flame of fire.” The Greek of which is, Er 7 rvpi <£\oyoe, in a fire of flame, 
 i.e., a fire which will burn and cause torture by its very light. There are two classes of 
 men on whom the Lord will, on that day, wreak his vengeance, viz., those who know 
 not God, and those who, knowing him, have failed to serve him, offending him by their 
 evil deeds, and by disobeying his gospel. 
 
 9. “ Who shall suffer eternal punishment in destruction.” In the Greek, who shall 
 suffer punishment, eternal destruction, or the punishment of eternal death; they shall 
 suffer the agonies of death for ever, and yet shall never cease to exist—shall never 
 obtain a respite from the excruciating tortures. O God, we deserved those tortures, 
 as often as we committed mortal sin. May not our sins equal in number the hairs of 
 our head ; and still, in thy goodness, thou _hast stretched forth thy hand and res¬ 
 cued us from the jaws of the abyss. Nisi Deus adjuvit me, paulo minus hahitasset in 
 inferno anima mea. Be thou blessed for ever for thy infinite charity! “From the 
 face of the Lord,” i.e., a sentence which shall be uttered by the mouth of the Lord, 
 while his face shall be resplendent with glory, the very sight of which shall torture the 
 reprobate; hence, they shall call on the mountains to fall upon them, and upon the 
 hills to cover them from it. 
 
 10. In the two preceding verses, the Apostle shows how the judgment of their perse¬ 
 
 cutors, of which he has beforehand given us a proof (verse 5), shall take place. In 
 this and the following verses, he refers to the glory, of which their suffering will 
 render them worthy (verse 5). God shall then be glorified in his saints, and 
 rendered worthy of admiration for the exalted glory to which he shall have raised 
 those who, in this life, were wretched and despised— hi sunt quos habuimus in 
 derisum, . ecce nunc computati sunt inter filios Dei, et inter sanctos sors illorum est .— 
 
 /g a p y j 
 
 11. “Wherefore,” i.e., in order that you may arrive at this exalted glory. We pray 
 
 him so to perfect in you the work of faith, &c. “ Of his vocation. In Greek, of the 
 
 vocation, referred to. ... 
 
 12. “ Jesus Christ may be glorified in you.” The final end of his prayer is, that 
 Christ would be glorified in them; and the secondary end is, that they would be 
 
;s 
 
 $ THESSALONIANS, II. 
 
 — — I ■ ————> 
 
 Uc%t. paraphrase. 
 
 you in him, according to the grace owing to the gratuitous goodness of our God, and the 
 of our God, and of the Lord Jesus merits of-the Lord Jesus Christ. 
 
 Christ. 
 
 Commentary. 
 
 glorified in Christ, as the glory and dignity of the master tends to render the servant 
 exalted and glorious. 
 
 “ According to the grace of our God,” &c., lest they might attribute anything to 
 themselves, the Apostle refers all the praise of these blessings and favours to the 
 gratuitous bounty of God. 
 
 CHAPTER IK 
 
 Bnalysts. 
 
 It appears, that certain expressions employed by the Apostle in chapters iv. v., of the preceding 
 Epistle, as implying the near approach of the day ofjudgment , produced feelings of terror 
 and alarm in the minds of the Thessalonians. They, in consequence, became indifferent 
 
 about their temporal concerns and their duties to society. This state of feeling had been 
 artfully employed by the false teachers, to confirm them in these erroneous impressions ; 
 these also alleged certain expressions and epistles as emanating from the Apostle, to the 
 same effect. To remedy this state of things, the Apostle beseeches them to be no way 
 affrighted, and to pay no attention to any assertion or epistle purporting to emanate from 
 himself, on this subject (i, 2). 
 
 In the next place, he gives two precursory signs, that are to usher in the day of judgment 1 
 viz., a general apostacy, and the coming of Antichrist (3). He describes the sacrilegious 
 impiety and wicked morals of Antichrist, and reminds the Thessalonians of his oral 
 instructions on the subject, when amongst them; and also of the cause which, he told them 
 was to retard the public appearance of this impious man, who, at present, works clan¬ 
 destinely and privately by means of his wicked precursors, until the obstacle to his public 
 appearance is removed (4-8). But when this obstacle, whatever it be, is removed, then, 
 this wicked impostor will appear, performing wonders and prodigies, and leading into 
 error those who, in punishment of their resistance to God’s light , will be delivered over 
 by him to the spirit of eri'or (9-11). 
 
 He calms any apprehension which the character given of Antichrist might be apt to beget 
 in the minds of the Thessalonians, by assuring them, that there is room for dread on the 
 part of the incredulous, but none whatever as regards those , who are the first fruits of the 
 faithful, or of God’s elect (12, 13). He exhorts them to persevere and firmly hold 
 to the traditions which they have learned (14). He, finally, wishes them perseverance 
 in grace and good works (15, 16). 
 
 Ucst. paraphrase. 
 
 1. AND we beseech you, breth- 1. We earnestly beseech you, brethren, by the 
 ren, by the coming of our Lord coming of our Lord Jesus Christ (which you dread so 
 
 Jesus Christ, and of our gathering much), and by our gathering together unto him; 
 together unto him ; 
 
 Commentary. 
 
 1. “ And of our gathering together,” &c .—[See First Epistle, ii. 26). “ We shall be 
 
 taken up into the clouds to meet Christ.” To this, reference is made in the present 
 verse. 
 
2 THE S SAL ONI A NS, II 
 
 79 
 
 XTejt 
 
 2. That you be not easily moved 
 from your mind, nor be frighted, 
 neither by spirit, nor by word, nor 
 by epistle, as sent from us, as if the 
 day of the Lord were at hand. 
 
 3. Let no man deceive you by 
 any means : for unless there come 
 a revolt first, and the man of sin be 
 revealed, the son of perdition, 
 
 4. Who opposeth, and is lifted up 
 above all that is called God, or that 
 is worshipped, so that he sitteth in 
 
 paraphrase. 
 
 2. Not to be easily moved from the settled faith 
 and persuasion of your mind (and among other points, 
 regarding the day of judgment), nor to be seized with 
 terror or perturbation, either by any person pretending 
 to a spirit of prophecy, or by any words or Epistle said 
 to emanate from us to the effect, that the day of the 
 Lord was at hand. 
 
 3. Let no person, then, succeed in deceiving you 
 by these or any other means whatsoever; for, the day 
 of the Lord will not come, until there first takes place 
 a general defection and apostacy from the faith, and 
 the unity of the Church ; and until Antichrist, that 
 most sinful of men, who, consequently, is deserving of 
 eternal perdition, shall have, publicly and openly, 
 made his appearance. 
 
 4. That most wicked of men, I say, who is the 
 adversary of God, and shall be raised above all that 
 is called God, or is worshipped as such (i.e., every 
 
 Commentary 
 
 2. “As if the day of the Lord.” In Greek, the day of Christ. The Vulgate is 
 preferred by critics generally. 
 
 3. The Apostle gives two precursory signs, the revolt, and the coming of Anti¬ 
 christ. “ For, unless there come,” &c., as if he said—“ for {the day of judgment will not 
 arrive ) unless there come a revolt first.” The words in the parenthesis are under¬ 
 stood to complete the sense, and they are clearly inferred from the concluding words of 
 verse 2. 
 
 What is meant by this “ revolt ? ” Some understand by it, a revolt and departure 
 from subjection to the Roman empire, which shall, in consequence, suffer dismember¬ 
 ment ; this, they say, the Apostle expresses, in an obscure manner, through dread 
 of offending the Romans, who regarded the stability of their empire,.as eternal. This 
 opinion, however, is quite improbable : for, the temporal empire of Rome has long since 
 passed away, and Antichrist has not yet made his appearance. Besides, Christ has not 
 annexed the flourishing condition of his Church to the flourishing temporal condition 
 of the Roman empire. The far more probable opinion is that, which understands it of 
 a departure from the unity of the Church and the centre of Catholic communion, in a 
 general way, similar to the partial defections caused by Luther, Calvin, &c. The article 
 in the Greek, which means, the revolt, or, apostacy , shows that it shall be a general 
 apostacy. Some persons, with St. Augustine, read for revolt, or apostacy, the apostate, 
 or, revolter, making it the same with “ the man of sin,” &c.; but, our reading, according 
 to which the apostacy is to precede and make way for the coming of Antichrist, is the 
 more common. “ The man of sin,” i.e., the most sinful man. “The son of perdition 
 or, he that, in consequence of his sinfulness deserves, and is marked out for, eternal 
 perdition. This man is commonly understood by the Holy Fathers and Commentators, 
 to refer to Antichrist, whose reign is to precede the second coming of the Redeemer, 
 and whose persecution shall be the most dreadful of those, which the Church had ever 
 before to encounter. His morals are here described by the Apostle. Hence, he shall 
 be a man, and not a demon, as some imagine. There is reference also to an individual, 
 as appears clearly from the Greek article, “The Man of Sin, The Son,” &c., and not 
 to a series of individuals, as is asserted by some crazed fanatics, who wish to affix this 
 opprobrious epithet, on the sainted and glorious rulers of God’s Church, who sit in the 
 chair of Peter. 
 
 4. His impiety and pride are here described—“Or that is worshipped,” includes v 
 everything to which religious or divine honour is paid; so that he shall be raised 
 above every God, whether true or false, and will abolish all divine worship, which he 
 shall have transferred to himself. By the “ temple of God,” some understand the 
 temple of Jerusalem, which he will rebuild; this is, however, an erroneous opinion, 
 because such a temple would not be, “the temple of God." Hence, it more probably 
 refers to the Christian temples in being at his coming. “ So that he sitteth in the 
 
So 
 
 2 THESSALONIANS, II. 
 
 
 XTest. 
 
 the temple of God, showing himself 
 as if he were God. 
 
 5. Remember you not, that when 
 I was yet with you, I told you these 
 things ? 
 
 6. And now you know what 
 withholdeth, that he may be , re¬ 
 vealed in his time. 
 
 7. For the mystery of iniquity 
 already worketh : only that he who 
 now holdeth, do hold, until he be 
 taken out of the way. 
 
 8. And then that wicked one 
 
 paraphrase* 
 
 God, whether true or false, and who will, consequently 
 abolish every kind of divine religious worship, which 
 he will have men pay to himself), so that he shall sit 
 in the temple of God, showing himself as God, and 
 claiming for himself divine honour. 
 
 5. (What cause of disturbance can you have?) Do 
 you not recollect, that when I was amongst you, I 
 told you all these things, and explained them to 
 you ? 
 
 6. And (from what you then heard) you know the 
 cause why his coming is delayed, in order that he 
 may openly and publicly appear in his own time. 
 
 7. I said openly appear; for as to the private and 
 clandestine commission of iniquity, it is already 
 accomplished by his precursors, who clandestinely 
 carry out the iniquity, which he will publicly and 
 openly profess at the end of the world, when the 
 obstacle that now detains him shall have been entirely 
 removed : in other words, he worketh iniquity privately 
 in the persons of his precursors, until such time as he 
 will appear himself, when the obstacle to his coming 
 shall have been removed. 
 
 8. And then, after the removal of this obstacle 
 
 Commentary 
 
 temple,” &c. The Greek has, So that he sitteth (as God ) in the temple , &c. This 
 reading is rejected by critics generally. 
 
 5. Hence, many things were left by the Apostles with the faithful, to be transmitted 
 either by oral or written tradition; which, although forming a part of the deposit of 
 faith, were never intended to be conveyed by the inspired writings of the SS. 
 Scripture. 
 
 6 . What this obstacle to the more speedy advent of Antichrist is, was known to 
 the Thessalonians at the time ; but, unknown to us : the more probable conjecture is, 
 that it refers to the steady profession of the Catholic faith by individuals, and the 
 reverence and submission of Catholic princes to the Apostolic See. If this be not it, 
 we can only say, with St. Augustine, ego prorsus , quid dixerit , fateor me ignorare.—(De 
 Civitate Dei , c. 29, Book 20). 
 
 7. The precursors of Antichrist are the heretics, the enemies of the faith and of 
 obedience to lawful authority. In them is accomplished, clandestinely and privately 
 (this is the meaning of “ mystery,”) the iniquity which Antichrist will openly profess 
 and confirm with false signs, at the end of the world. They carry out, in a concealed, 
 private way, however, under the guise of truth, and with an affected zeal for religion, 
 the impiety which he will openly profess. The word “ worketh,” may also be taken 
 in an active signification, thus : for he already worketh and carries out in the person of 
 his precursors, privately, and under the appearance of truth, the same iniquity which 
 he will publicly avow. “ Only that he who now holdeth, do hold,” &c. The word 
 “ hold,” in the second place, is not found in the Greek; it is, however, understood. 
 These words some understand thus : but whilst this iniquity is only privately carried 
 on, let him who holds the faith, hold it firmly, until Antichrist is publicly segregated 
 from the faithful, and raises his standard against the Church. The interpretation in 
 the Paraphrase, referring “ he who holdeth ” to the obstacle by which Antichrist is 
 detained, is the one that accords best with the following verse. The other interpreta¬ 
 tion, however, derives great probability, from the masculine article prefixed in the 
 Greek to the words, he that now holdeth , 6 fcart'xw, as also, from the common 
 acceptance of the words, “ taken out of the way,” ex \staov yepTjrai, which mean, to be 
 segregated , to go out from. 
 
 8. “And then,” i.e., after the removal of this obstacle, or after the great apostacy, 
 “ shall be revealed that wicked one,” or, as the Greek has it, 6 avo/jioc, the lawless one. 
 
o 
 
 THE S SA L ONI A NS, II. 
 
 81 
 
 Tic xt. 
 
 shall be revealed, whom the Lord 
 Jf.sus shall kill with the spirit of 
 his mouth : and shall destroy with 
 the brightness of his coming ; him, 
 
 9. Whose coming is according to 
 the working of satan, in all power, 
 and signs, and lying wonders, 
 
 10. And in all seduction of 
 iniquity to them that perish: be¬ 
 cause they received not the love 
 of the truth that they might be 
 saved. Therefore God shall send 
 them the operation of error, to 
 believe lying: 
 
 paraphrase* 
 
 shall be publicly revealed that wicked, lawless man, 
 whom the Lord Jesus will kill by his sole command, 
 and will destroy by some of these bright signs, which 
 are to announce his coming. 
 
 9. This lawless man, on attaining power, will per¬ 
 form, by the operation of Satan, all sorts of false miracles, 
 or manifestations of great power, signs, and wonders. 
 
 10. And not only will he have recourse to miracles, 
 but he also will have recourse to all other means of 
 seducing into iniquity, viz., riches, honours, pleasures, 
 blandishments, &c., those who are to perish, through 
 their own fault, because they did not receive and 
 embrace the truth, which had a great claim on their 
 love and affection, and by which they would be saved. 
 In punishment of their sins and of their rejecting the 
 truth which they should love, God will send them the 
 operation of error and imposture, so that they may 
 believe falsehood. 
 
 Commentary 
 
 The Greek article clearly shows, that here, as well as in verse 3, the Apostle refers 
 to an individual. “The Lord Jesus.” “Jesus” is not in the Greek. “With the 
 spirit of his mouth, i.e., his sole word; or, as St. Thomas says, by his command; 
 because , says the saint, by the comma?id of our Lord, Michael will kill Antichrist 071 
 Mount Olivet. St. Thomas, with many other divines, states, that the army of 
 Antichrist being destroyed by fire from heaven (Apocalypse, xx. 9, 10), he will take to 
 flight, and conceal himself in some solitary part of Mount Olivet, where he shall be 
 discovered by Michael the Archangel, and slain, or, rather, precipitated from that spot 
 into hell with his false prophet, in which descent, downwards, they shall both die. 
 This perfectly accords with the text of the Apocalypse (xix. 20), wherein it is said, 
 “ they will be cast alive {i.e., but dead for a very short time) into the pool of fire.” 
 
 9. “And lying wonders.” The word “lying” is understood of his miracles, as 
 regards their object and effect, which are, to lead men astray and confirm error. 
 Because a miracle as such, or as viewed in the light of a testimony, is a seal of the 
 truth of things, which it is adduced to confirm. Now, the miracles of Antichrist shall 
 be adduced in confirmation of falsity and error; and hence, in a moral sense, may be 
 termed “ lying.” But whether the devil can operate miracles proprie dicta, or not, is 
 another question, which cannot be decided one way or the other from this passage. 
 For a truly admirable dissertation on the subject of miracles, see Murray’s (Very Rev. 
 Dr.) Annual Miscellany, vol. ii. 
 
 10. Because they received not the love of the truth, i.e., they embraced not the 
 truth of God, which had great claims on their love and affection. In punishment of 
 their sins and of their rejection of the truth, God will send this impious man, who will 
 perform deeds of deception, by which they shall be led astray, so as to embrace lying 
 falsehoods. 
 
 “ Therefore, God shall send them the operation of error.” When God is said to 
 deceive men, to tempt them, to harden their hearts, we are not to understand this, as if 
 he positively produced these sinful effects. He does so, negatively', by withdrawing his 
 lights and graces from men in punishment of their sins; upon the withdrawal of which, 
 men shall as infallibly be deceived, hardened, and tempted, as if God had done so in a 
 positive way. So far as the effects of deception and obduration are concerned, God 
 acts negatively ; but, he, sometimes, acts positively, in a certain sense also, by throwing 
 in their way, occasions not -necessarily inducing to sin, but which will infallibly lead to 
 sin in such as are bereft of God’s lights and graces. 
 
 “ To believe lying,” The result of this operation of error shall be, that men will 
 believe lying; or, the end of this seduction on the part of Antichrist is, to compel them 
 to believe lies and falsehood.— {See Romans, i. 24, ix. 18). The most fearful judgment 
 of God is, when in punishment of sin he gives man over to a reprobate sense, to a 
 
 vol. 2 . f 
 
 / 
 
 V 
 
 \ 
 
 A 
 
82 
 
 2 THESSALONIANS , //. 
 
 Zcit. 
 
 11. That all may be judged who 
 have not believed the truth, but 
 have consented to iniquity. 
 
 12. But we ought to give thanks 
 to God always for you, brethren 
 beloved of God, for that God hath 
 chosen you first-fruits unto salva- 
 tin, in sanctification of the spirit, 
 and faith of the truth : 
 
 13. Whereunto also he hath 
 called you by our gospel, unto the 
 purchasing of the glory of our Lord 
 Jesus Christ. 
 
 14. Therefore, brethren, stand 
 fast; and hold the traditions which 
 you have learned, whether by word, 
 or by our epistle. 
 
 paraphrase. 
 
 11. And thus they shall be all inexcusable and 
 justly condemned, who have not believed the truth 
 but have consented to error and iniquity. 
 
 12. (The impious have just grounds to be alarmed. • 
 at such announcements), but as for us, we are bound 
 to give God thanks always for you, brethren, beloved 
 by God, because he has elected you, as first-fruits for 
 salvation, sanctifying you by his Holy Spirit, and 
 inspiring you with the faith of the truth. 
 
 13. To which faith and sanctification he has called 
 you through our preaching of the Gospel, so that you 
 may acquire the glory of our Lord Jesus Christ. 
 
 14. Wherefore, brethren, persevere steadfastly in 
 the faith, to which God has called you, and faithfully 
 observe and adhere to the traditions which you have 
 been taught by us, whether orally, or by our Epistles. 
 
 Commentary 
 
 blindness and insensibility of heart, the assured forerunner of final impenitence 
 “ God delivered them up to a reprobate sense.”—(Romans, i. 24). 
 
 11. They believed not in Christ the truth, operating true miracles; but adhered to 
 Antichrist seducing them, and for this end performing lying wonders. 
 
 12. The vivid description given by St. Paul of Antichrist, and of the judgment of 
 God on his followers, was calculated to create alarm. With a view of dispelling these 
 vain fears from the minds of .the Thessalonians, the Apostle says, that such apprehen¬ 
 sions may concern the incredulous, but as for them, they are “ the first-fruits,” whom God 
 has marked out “for salvation.” “ The first-fruits,” because they were among the first 
 to whom the Apostle preached. While the infidels shall be condemned for not believing 
 the truth and consenting to error, the Thessalonians are marked out for salvation, on 
 account of the faith of truth and the practice of sanctity; and for those, as pure gifts 
 of God, the Apostle gives thanks. “ First-fruits,” in Greek, from the' beginning. There 
 is but very little difference in the sense supplied by both. 
 
 13. “ Unto the purchasing of the glory,” &c., may also mean, in order that you may 
 become the glorious purchaser; or, the glorious purchased people of our Lord Jesus 
 Christ. “Whereunto,” for which the Vulgate reading is, wherein. 
 
 14. By “tradition,” he means doctrines and institutions of the Christian religion, 
 whether appertaining to faith or discipline. Of the latter kind he spoke—chap. xi. Ep. 1 
 to Cor.—“ Cetera , cum venero , disponam .” From this latter verse it is clear, that Tra¬ 
 dition was intended to be a channel of divine revelation no less than the sacred Scrip¬ 
 tures. Traditions may be committed to writing in after times ; but still they are said 
 to be the unwritten word of God, because, not written by the Apostles, like the SS. 
 Scriptures, but merely delivered by the word of mouth. If the SS. Scriptures were the 
 only channel intended by God to convey to us his divine revelations, why make the 
 writing of these Scriptures dependent on the most casual circumstances ? If the dis¬ 
 putes, the ignorance, the abuses, the misconceptions, and efforts on the part of heretics 
 to proselytize, &c.,. which elicited the several Epistles of St. Paul, did not exist; or, if 
 the Apostle were himself on the spot, would we have the inspired doctrine, which they 
 convey, committed by him to writing ? What was the method of instructing men in the 
 faith, for the first six years after the Ascension ? What from the time of Adam to 
 Moses ? Surely, not the inspired Scriptures, but Tradition; and surely, no one will 
 deny that the faith of men during this period was as strong as had been the faith of 
 men in other ages. St. Irseneus tells us, that in his day, many tribes embraced the 
 faith, who had neither ink nor paper. Hence, God wished that the great certain means 
 of conveying his divine truth, independent of every species of casualty, was to be the 
 tradition of his Church, which he has constituted the indefectible oracle of his heavenly 
 truth, unto the end of time. On this account, it is, that the Gospel is called, a testimo?iy t 
 to be handed down by witnesses. 
 
2 
 
 THE S SA L ONI A NS, II. 
 
 St 
 
 Xfe£t. 
 
 15. Now our Lord Jesus Christ 
 himself, and God our Father, who 
 hath loved us, and hath given us 
 everlasting consolation, and good 
 hope in grace, 
 
 16. Exhort your hearts, and con¬ 
 firm you in every good work and 
 word. 
 
 {paraphrase* 
 
 15. But may our Lord Jesus Christ himself, and 
 God the Father, who is our Father also, who hath 
 loved us, and hath given us eternal consolation, by 
 giving us his grace, through which we firmly hope to 
 reap in the life to come these abundant blessings, of 
 which grace is the seed ; 
 
 16. May he, I say, increase your consolation and 
 strengthen your hearts (amidst the persecutions you 
 endure), and confirm you in the belief of sound doc¬ 
 trine, and in the practice of all sort of good works. 
 
 Commentary* 
 
 15. The Apostle concludes his exhortation by a prayer. God, “who loved them,” 
 by electing them from eternity, and giving in time his grace, which is the seed of glory; 
 “and hath given everlasting consolation,” by the hopes of future blessings, in giving 
 them his grace in this life, which is an earnest or pledge of future glory. 
 
 16. May he “exhort your hearts.” The Greek word for “exhort” (rapaKaXcaai), 
 means also to console. Hence, it means, may he increase in your hearts that “ eternal 
 consolation,” which in the preceding verse he says, has been already imparted to them. 
 
 “ In every good work and word.” The order is inverted in the common Greek, 
 which runs thus ; The Codex Vaticanus has the order of the Vulgate. 
 
2 THESSALONIANS, III. 
 
 Sa 
 
 ■ 
 
 \ 
 
 CHAPTER 1IL 
 
 Hitalpsxs. 
 
 The Apostle had been informed that, notwithstanding his instructions , when at Thessa - 
 Ionic a, and his injunctions conveyed in his former Epistle, some able-bodied men among 
 the Thessalonians continued to go about, begging, when they might procure means of 
 support by manual labour; indulging in idle curiosity, prying into the concerns of 
 others and neglecting their own, to the great disedification and estrangement of the 
 unbelievers. Hence, in this chapter, after recommending himself to their prayers (i, 2); 
 and promising them the aid of the Almighty (3); and praying to God in turn for them 
 (4,5); he repeats his former injunctions on this important subject , and conjures these 
 disorderly men, in the most solemn manner, to devote themselves to a life of labour. 
 
 He quotes himself as an example in this matter, and refers to the laborious life which he 
 led amongst them; but should any person, after this admonition, continue refractory f 
 he enjoins on the rulers of the Church to separate such a one from the society of the 
 faithful. He tells them that severity should, however, be blended with tenderness and 
 brotherly compassion (6-15). He concludes, by wishing them the abundance of peace 
 and grace. 
 
 Ue£t 
 
 1. FOR the rest, brethren, pray 
 for us, that the word of God may 
 run and may be glorified even as 
 among you : 
 
 2. And that we may be delivered 
 from importunate and evil men: 
 or all men have not faith. 
 
 3. But God is faithful, who will 
 strengthen and keep you from evil. 
 
 paraphrase. 
 
 / 
 
 1. For- the rest, brethren, pray for us (ministers of 
 the Gospel), that the word of God, the true doctrine of 
 Christ, may be successfully propagated by our minis* 
 try, and may be received with reverence and honour 
 elsewhere, as it has been with you. 
 
 2. Pray, therefore, that we may be delivered from 
 the annoyance caused us by importunate and wicked 
 men, who everywhere oppose us, and resist the progress 
 of the Gosple; and no wonder, for all men to whom 
 the Gospel is preached, do not believe; or, all who 
 profess the faith, do not in reality believe. 
 
 3. (Still, notwithstanding the many domestic and 
 foreign enemies whom the faith has to encounter, 
 you should not be afraid), for God is faithful to his 
 engagements, and will confirm you in the faith, and 
 deliver you from the power of the wicked adversary 
 (Satan). 
 
 Commentate* 
 
 1. “ For the rest.” A form of transition from one subject to another, usual with the 
 Apostle. 
 
 2. “ Importunate.” The Greek word, tZv gto7tw, unsteady; remaining in no 
 one place. He probably alludes to the Jews, his chief adversaries, who persecuted him 
 from place to place, and everywhere excited commotions against him. Others under¬ 
 stand him to refer to the Judaizantes and false Christians, by whom the name of Christ 
 was brought into disrepute. 
 
 “ For all men have not faith.” If we understand the word “ importunate,” of the 
 obstinate and unbelieving Jews; then, these words mean, all to whom the Gospel is 
 preached, do not believe: if, of bad Christians, then, they mean, all who profess the 
 faith externally, have not faith in reality.—( Vide Paraphrase). 
 
 3. “ God is faithful.” In Greek, the Lord is faithful. God will perfect what he 
 
» THESSALONIANS, III. 
 
 SS 
 
 XTejt. 
 
 4. And we liave confidence con¬ 
 cerning you in the Lord, that the 
 things which we command, you 
 both do, and will do. 
 
 5. And the Lord direct your 
 hearts, in the charity of God, and 
 the patience of Christ. 
 
 6. And we charge you, brethren, 
 in the name of pur Lord Jesus 
 Christ, that you withdraw your¬ 
 selves from every brother walking 
 disorderly, and not according to the 
 tradition which they have received 
 of us. 
 
 7. For yourselves know how you 
 ought to imitate us: for we were 
 not disorderly among you : 
 
 8. Neither did we eat any man’s 
 bread for nothing, but in labour and 
 in toil, we worked night and day, 
 lest we might be chargeable to any 
 of you. 
 
 paraphrase* 
 
 4. But we have the greatest hopes regarding you, 
 and we trust, that aided by God’s grace and succour, 
 you fulfil, and will continue to fulfil, the precepts 
 which we have given you. 
 
 5. But may the Lord direct your hearts unto the 
 love of God, and the patient expectation of Christ’s 
 coming. 
 
 6. But we command you, in virtue of the authority 
 given us by our Lord Jesus Christ, to shun familiar 
 intercourse with every brother, who follows a disorderly 
 and turbulent life, and lives not according to the 
 instructions which we inculcated both by word and 
 example. 
 
 7. For you yourselves know what example we gave 
 you, and how deserving we were of imitation : for we 
 did not lead a disorderly life amongst you; we were 
 neither idle nor turbulent; 
 
 8. Nor did we receive the necessaries of life from 
 any of you without paying for them, but in labour and 
 toil, we exerted ourselves unceasingly for that end; 
 lest we might be a burden to any of you. 
 
 Commentary 
 
 began in those whom he has elected to salvation : hence, as each one should hope, that 
 God has predestined him, so ought he trust that God will strengthen him in faith, 
 guard him from the wiles, and protect him from the power of Satan, the evil one, by 
 nature. 
 
 4. But, nevertheless, all does not rest with God, human co-operation is required; 
 hence, we should not grow idle or apathetic, in reference to our salvation. “ You do,” 
 shows that their co-operation is required; and will do,” shows that they must 
 co-operate perseveringly, to the end of life. “ In the Lord,” i.e., by the aid of God’s 
 grace and succour, “we command.” In Greek, command you. 
 
 5. He again recurs to God, the source of all'justice and the author of our salvation ; 
 and he prays him to grant them, to arrive straightway at salvation, by observing God’s 
 precepts, which is the test of the “love of God,” and by patiently enduring the evils 
 of this life, after the example of Christ. “Patience of Christ,” probably means the 
 patient expectation of Christ’s coming to remunerate us. In this, however, patient 
 suffering of evils is implied; so that the meaning is the same, whether we make it 
 the patience of Christ in enduring suffering, or the patient expectation, <$ic. (as in 
 Paraphrase), “in the charity of God.” In Greek, unto the charity , &c. 
 
 6. “ In the name,” &c., i.e., by the authority, “ of our Lord,” &c. The Apostle 
 instructed the superiors of the Church at Thessalonica to correct the disorderly, who 
 neglecting all the rules of Christian propriety, were following their own whims and 
 humours. He now, on finding that the practices he then prohibited were persevered 
 in, and that some of the able-bodied went about begging, indulging in an undue spirit 
 of curiosity, prying into the affairs of others, and neglecting their own, calls upon the 
 faithful to shun the company and society of such persons. This is a sort of minor 
 excommunication, whereby civil intercourse is prohibited. It is not, however, that 
 dreadful punishment of major excommunication, by which the delinquent “ is handed 
 over to’Satan.”—(1 Cor. v. 5). Nor is it, strictly speaking, what is now termed minor 
 excommunication, which only excludes from intercourse with the faithful in the reception 
 of the sacraments. “ They received.” In Greek, he received. The Yulgate is suported 
 by the chief manuscripts. 
 
 7. He gave them an example for imitation. 
 
 8. “ Neither did we eat.” In some Greek copies, neither did we receive; which 
 
THE S SAL ONI A NS, III. 
 
 l 
 
 C) J 
 
 0 ) 
 
 A/ 
 
 ttest. 
 
 9. Not as if we had not power; 
 but that we might give ourselves a 
 pattern unto you, to imitate us. 
 
 10. For also when we were with 
 you, this we declared to you : that, 
 if any man will not work, neither 
 J et him eat. 
 
 11. For we have heard there are 
 some among you who walk dis¬ 
 orderly, working not at all, but 
 curiously meddling. 
 
 12. Now we charge them that are 
 such, and beseech them by the Lord 
 Jesus Christ, that, working with 
 silence, they would eat their own 
 bread. 
 
 13. But you, brethren, be not 
 weary in well-doing. 
 
 14. And if any man obey not our 
 word by this epistle, note that man, 
 
 paraphrase* 
 
 9. Not that we had not a strict right to support 
 from you, but, we had foregone that right, in order, by 
 working hard, to exhibit ourselves to you as a model 
 for imitation. 
 
 10. (We are inculcating nothing new at present), 
 for when we were amongst you, we enjoined the duty 
 of labouring contained in the adage : the man who 
 does not wish to work, is not deserving of the food he 
 eats. 
 
 11. For we have heard, that some amongst you 
 are still leading a disorderly life, doing nothing, wholly 
 engaged in curiosity, and in prying into the affairs and 
 concerns of others. 
 
 12. But we command such persons, and we also 
 entreat and conjure them by the Lord Jesus Christ, 
 to lead a quiet, unobtrusive life, to engage in manual 
 labour, and thus provide themselves with the means 
 of subsistence, and not be depending on the charity of 
 others. 
 
 13. But you, brethren, (although others are unde¬ 
 serving of support), be not, however, weary of perform¬ 
 ing acts of charity and beneficence. 
 
 14. But if any person refuses to- obey this our pre¬ 
 cept signified to him in this Epistle, mark that man. 
 
 Commentary 
 
 differs little in signification from ours ; for it was to be eaten that it was received. 
 “For nothing,” i.e., without paying for it. “Butin labour and toil.” He laboured 
 at the trade of a cabinet-maker, in order to procure the means of subsistence, and that 
 assiduously. “ Day and night,” means continually. What an example of Apostolic 
 independence is here furnished by the Apostle! The minister of the Gospel, who is 
 anxious for the gifts of his people, and is the slave of avarice, can never enjoy that 
 freedom and bold independence of mind, so necessary for the impartial discharge of his 
 duties. The Apostle, also, by his example, teaches us to devote all our time to some 
 useful occupation. What a picture! the teacher of the entire world labouring, as a 
 mechanic, to procure a livelihood ! 
 
 9. He had a right to support.— 1 Cor. ix. 14, &c. 
 
 10. He announced to the Thessalonians, prone to idleness, the precept of labouring, 
 which he confirmed by many examples and adages ; among the rest by this : “ the man 
 who does not wish to labour, should not eat.” He says, 4£ will not work f ivishes not 
 to work (ov OeXei), because, some are not able to do so ; but all should be disposed to 
 do so. 
 
 11. His reason for dwelling on this subject arose from his having heard that some 
 among them were living in a disorderly manner, since it is against the ordination of God 
 for men to lead a life of idleness, of indolence, and ease. For idleness begets curiosity ; 
 curiosity begets turbulence and inquietude, which destroys discipline and causes disorder. 
 The idle and the curious go about intermeddling in the concerns of others, and thus 
 disturb peace and social order. 
 
 12. “ By the Lord Jesus Christ.” In Greek, by our Lord Jesus Christ. The Vulgate 
 is supported by the chief manuscripts. He joins earnest entreaty, lest the repetition of 
 the command might savour of harshness or undue severity. “Working with silence.” 
 He opposes “ silence ” to curiosity, to going about and creating disorder by prying into 
 the concerns of others; and “ working ” he opposes to idleness. 
 
 13. But though the idle beggars be unworthy of support, still, that is no reason why 
 the others should cease from deeds of charity ; charity relieves good and bad, after the 
 example of the Father of charity, who “ makes his sun rise on the good and the bad, 
 and rains on the just and the unjust.” 
 
 14. This penalty of noting the contumacious and refractory, which the Apostle 
 
 
2 THE S SA L ON I A NS, III 
 
 87 
 
 Paraphrase* 
 
 and hold no intercourse with him; that thus he may 
 leel shame, and return to his duty, 
 
 15. Do not, however, regard him as an enemy, nor 
 treat him harshly, but correct and admonish him 
 kindly, as a brother. 
 
 16. But may the Lord, the author of peace, grant 
 you unceasing peace, at all times and in all places. 
 May the Lord, by his grace, be with you all. 
 
 17. The salutation which I, Paul, subscribe with my 
 own hand, and which, written with my own hand, is a 
 sign that the Epistle to which it is attached is mine 
 is to the following effect: 
 
 18. The grace of our Lord Jesus Christ be with you 
 all. Amen. 
 
 Commentary* 
 
 directs the heads of the Church to inflict, is a sort of excommunication. The threat 
 or admonition (“ note him,”) should precede the infliction of punishment. 
 
 15. He wishes them to temper the severity of inflicting punishment with tenderness 
 and brotherly compassion, for the delinquent party. 
 
 16. “ In every place.” The present Greek reading is, kv Team rpoiuv, by all mea?is. 
 The reading adopted by the Vulgate is supported by MSS. and Fathers. He prays 
 for that measure of peace at all times and places, which can be enjoyed in this life, as 
 Perfect peace can be found only in heaven. 
 
 17. His subscribing, with his own hand, the salutation contained in verse 18, is the 
 mark given by the Apostle that the Epistle is genuine. This was necessary, because 
 many epistles were represented as coming from St. Paul, which were spurious and 
 supposititious.—Chapter ii. 2. 
 
 18. This is the salutation written with his own hand; the rest of the Epistle was 
 written, at his dictation, by an amanuensis. He commenced this Epistle with wishing 
 them the abundance of grace, the greatest of all blessings ; he concludes with the 
 same. 
 
 The Greek subscription has the following:—“ The Second to the Thessalonians was 
 written from Athens It is supposed, however, to have been written from Corinth.— 
 (See Introduction). 
 
 Hert, 
 
 and do not keep company with him, 
 that he may be ashamed. 
 
 15* Yet do not esteem him as an 
 enemy, but admonish him as a 
 brother. 
 
 16. Now the Lord of peace him¬ 
 self give you everlasting peace in 
 every place. The Lord be with you 
 
 all. 
 
 17. The salutation of Paul with 
 my own hand : which is the sign in 
 every epistle. So I write. 
 
 18. The grace of our Lord Jesus 
 Christ be with you all. Amen. 
 
I 
 
 ' t 
 
 FIRST EPISTLE 
 
 OF 
 
 ST. PAUL TO TIMOTHY. 
 
 -♦- 
 
 3ntrofcuction. 
 
 Timothy, the beloved disciple and faithful follower of St. Paul, was a native of 
 Lystra, in Lycaonia. His father was a Gentile, and his mother, a converted Jewess. 
 He was educated in the Christian faith, from his infancy, and well versed in the 
 SS. Scriptures. The high repute in which he was held, and the great esteem enter¬ 
 tained for him by his fellow-citizens, induced the Apostle, on the occasion of his visit 
 to Lystra, after parting with Barnabas, to adopt him, as the companion of his travels, 
 and as his colleague in preaching the Gospel.—(Acts. xvi. 3). 
 
 Wherever the Apostle refers to him in his sacred writings, he speaks of him in 
 terms of the greatest affection and commendation. He styles him “ his beloved (or 
 genuine) son” (Chap. i. 2, of this Epistle); the “ man of God,” (vi. 11). See also Chap, 
 ii. 20, 21, &c., to the Philippians. The Apostle’s confidence in him was unbounded. 
 To him he entrusted commissions in the sacred ministry, requiring consummate zeal 
 and fidelity ; and finally created him Archbishop of Ephesus, and Primate of all Asia. 
 
 To him the Apostle addressed two Pastoral Epistles. 
 
 % 
 
 The Canonicity and Language of this first Epistle were never a subject of 
 controversy. It is universally admitted, that it is an inspired writing, written in the 
 Greek language. 
 
 Object and Occasion of. —St. Paul, on leaving Ephesus, ordained Timothy 
 Bishop of that city ; and now writes to him this Epistle, as is generally supposed, from 
 Macedonia, to instruct him in the discharge of his pastoral duties. The Epistle is 
 principally devoted to doctrinal matters, in treating of which the Apostle cautions 
 Timothy against the poisonous errors of the heretics, then, as well as at all subsequent 
 periods of the Church, endeavouring to sap the immovable foundations of Catholic 
 faith and morality. The heretics to whom he particularly alludes are the Judaizantes 
 or Jewish zealots, and the Gnostics , or early illuminati, of whose errors an account has 
 been given in some of the preceding Epistles. He dwells, at full length, on several of 
 the Episcopal functions, and treats of some points of discipline and of Church Govern¬ 
 ment, on which account, this, as well as the second Epistle to Timothy, and the 
 Epistle to Titus, are called, Hierarchical, having for object to instruct the members 
 of the hierarchy in their respective duties. Hence it is, that St. Augustine recommends 
 every ecclesiastic to keep these Epistles constantly before his eyes, to make them the 
 subject of his constant reading and meditation, and to regard them as written for 
 himself exclusively .—(De Doc. Christiana , lib. iv. c. 16). 
 
 Time and Place of. —The subscription of the Greek copies asserts that this Epistle 
 was written from Laodicea. The common opinion, however, is, that it was written 
 ‘from Macedonia. 
 
 The date of it is referred by some to the year, 57. The more common opinion 
 refers it to the year, 64 ; while some, and among the rest, Mauduit say, that the year 66 
 was its probable date. 
 
FIRST EPISTLE 
 
 OF 
 
 ST. PAUL TO TIMOTHY. 
 
 CHAPTER I. 
 
 Hitalysis* 
 
 In this chapter , the Apostle, after the usual Apostolical salutation, renews (verse 3) the 
 instructions which he gave Timothy, on leaving Ephesus, to denounce certain false, 
 teachers, who had altogether mistaken the aim and object of the law, of which they 
 constituted themselves the expounders (5, 6, 7). He guards against the calumny, with 
 which he was often charged\ of being the enemy of the law itself (8), and points out the 
 end for which the law was given (9, &c.) He gives thanks to God for having called 
 him to the sacred ministry, notwithstanding his airworthiness (12, 13, 14, &c.) 
 And, finally, he recommends Timothy to attend to the precepts contained in the entire 
 chapter (18, &c.) 
 
 1. PAUL an apostle of Jesus 
 Christ, according to the command¬ 
 ment of God our Saviour, and of 
 Christ Jesus our hope: 
 
 2. To Timothy his beloved son 
 in faith. Grace, mercy, and peace 
 from God the Father, and from 
 Christ Jesus our Lord. 
 
 3. As I desired thee to- remain 
 at Ephesus when I went into 
 
 ©arapbra sc. 
 
 1. Paul an Apostle of Jesus Christ, by the authority 
 and commission of God the Father, who has saved us 
 through his son, whom he sent, and of Jesus Christ, 
 who is both the meritorious cause and object of our 
 hope. 
 
 2. (Writes) to Timothy his genuine son in the faith. 
 Grace, mercy, and peace be to you from God the 
 Father, and from Jesus Christ our Lord. 
 
 3. I once more repeat the earnest entreaty which I 
 formerly addressed to thee, when I was leaving for 
 
 Commentary* 
 
 1. “ According to the commandment of God our Saviour,” i.e., God the Father, 
 because the mission of an Apostle being, what is usually termed, an actus ad extra, is 
 common to the Trinity. Hence the acts of the Holy Ghost, “ Separate unto me Saul 
 and Barnabas,” &c. (Acts, xiii. 2), as also of the Son, “ For unto the Gentiles afar 
 off will I send thee,” (Acts, xxii. 21), are the acts of God the Father also. 
 
 “ And of Christ Jesus.” In Greek, and of the Lord Jesus Christ. The word “ Lord,” 
 is rejected by critics generally. 
 
 2. “ His beloved son.” In the Greek, it is, yvrjoiu) tekpcj, his genuine son ; he may be 
 called the son of St. Paul in the faith; because, although Timothy had learned the faith 
 from his infancy, and before the arrival of St. Paul at Lystra; still, the Apostle more 
 fully developed the truths of faith; and confirmed him in it. Again, he might be called 
 “his son,” from the assiduity and fidelity with which he served him in preaching the 
 gospel (Philippians, ii. 22); and because he so perfectly imitated the Apostle, as to 
 reflect in himself most perfectly his life and morals. “Mercy;” the fountain of “grace” 
 and “ peace ;” or, it may mean, merciful -meekness and clemency—a gift so necessary 
 for a young Prelate. “ From God the Father.” In Greek, our father. The Vulgate 
 reading is commonly preferred, although St. Chrysostom has the Greek reading. 
 
 3. This verse is evidently elliptical, and is generally filled up, as in Paraphrase. The 
 
90 
 
 1 TIMOTHY , I. 
 
 
 Macedonia, that thou mightest 
 charge some not to teach otherwise, 
 
 4. Nor to give heed to fables and 
 genealogies without end: which 
 minister questions rather than the 
 edification of God which is in faith. 
 
 5. Now the end of the command¬ 
 ment is charity from a pure heart, 
 and a good conscience, and an 
 unfeigned faith. 
 
 6. From which things some going 
 astray, are turned aside unto vain 
 babbling: 
 
 paraphrase, 
 
 Macedonia, to remain at Ephesus, and to command 
 certain false teachers to cease from propounding 
 erroneous doctrines opposed to those of the Apostles. 
 
 4. And also to cease from devoting their entire time 
 and attention to idle fables, and endless genealogies, 
 which have the effect of raising useless, foolish dispu¬ 
 tations, rather than of advancing true sanctification, 
 which proceeds from active, operative faith. 
 
 5. Now, the scope and end of the divine law, both 
 in the Old Testament and in the New, for which these 
 teachers affect so much zeal, is to bring men to charity, 
 the characteristics of which are, that it proceeds from 
 a heart pure and free from guilt, a clear conscience, 
 and sincere faith. 
 
 6. Which charity, as well as its accompanying 
 virtues, certain persons missing, as their proper aim, 
 have turned aside to foolish babbling. 
 
 Commentary 
 
 word for “ desired,” irapzKa\e.aa will signify either a request or command. The first 
 thing he requests or commands Timothy to do is, “to remain at Ephesus;”— 
 residence being the first and chief duty obligatory on a Pastor charged with the care of 
 souls ( see Council of Trent, ss. 23, c. I., de Reform .), and also to denounce such as 
 taught doctrines “ otherwise ” than as the Apostles taught. Besides the evidence of the 
 fact supplied by these Epistles, we have the authority of Eusebius (lib. 3, c. 4, of his 
 history), asserting that St. Paul ordained Timothy Bishop, or rather, Archbishop of 
 Ephesus, since he orders him to ordain and appoint Bishops throughout the other 
 cities of Asia Minor; the Apostle now reminds him of the charge which he gave 
 him, when leaving Ephesus. 
 
 4. “To fables,” which word probably refers to the fabulous traditions of the Jewish 
 Rabbins, many of which are to be seen in the Talmud. “And endless genealogies,” 
 which are understood by some of the Eons of the Gnostics. They are, however, more 
 commonly understood to refer to the Jewish practice of enumerating their ancestry, 
 and claiming a descent from Abraham, as if a carnal descent from that Patriarch were 
 sufficient to make them heirs of his glorious promises, an error which the Apostle 
 ably refutes, chap. ix. of his Epistle to the Romans. St. Chrysostom understands it to 
 refer to the heathenish fables respecting the origin of the Pagan divinities. “ The 
 edification of God,” i.e., true piety, whereby our souls, which are so many temples of 
 the Holy Ghost, are advanced in the knowledge and love of God, and thus his glory, 
 promoted. This piety is founded on, and perfected by faith, animated with charity. 
 Instead of “ edification of God,” some Greek copies have, the economy of God . 
 According to this reading, the Apostle refers to the economy or design of God in 
 bringing, man to salvation through faith, and not through the observance of the 
 ceremonial precepts of the Mosaic law, or, by the force of human reasonings. 
 
 5. The Apostle in this verse shows, that the teachers to whom he refers, have erred 
 from the end and scope of the law of God, by teaching vain and useless things, 
 because.these things never conduce to charity. The marks given by him of this charity 
 distinguish it from the impure love and profane affection which associates in crime 
 may entertain for each other. The teaching of these men does not beget “faith,” or 
 the knowledge of God, nor does it stimulate to good works, which alone beget a 
 conscience free from guilt or remorse, nor does it conduce to that purity of heart, that 
 destruction of the passions, which are the marks of charity, the end of the law. By 
 “end” some understand, th t fulfilment, of the law; because, the abstract and compendium 
 of the entire law is the love of God and of our neighbour. 
 
 6. “ Going astray.” The idea conveyed by the Greek word, aor oxwcivrtQ, is 
 allusive to marksmen who miss their aim. 
 
 Queritur. —Do not St. Matthew and the Book of Paralipomenon recount genea¬ 
 logies? Yes; because such were then useful to know the rights and privileges of each 
 
1 TIMOTHY , /. 
 
 9i 
 
 \ 
 
 ) 
 
 ^CJt, 
 
 7. Desiring to be teachers of the 
 law, understanding neither the things 
 they say, nor whereof they affirm. 
 
 8 . But we know that the law is 
 good, if a man use it lawfully : 
 
 9. Knowing this, that the law was 
 not made for the just man, but for 
 the unjust and disobedient, for the 
 ungodly and for sinners, for the 
 wicked and defiled, for murderers of 
 lathers and murderers of mothers, 
 for man-slayers. 
 
 Commentary 
 
 man in the Land of Promise, and St. Matthew wished to show that Christ was 
 descended, according to promise, from David. Whereas, notv, since the time of Christ, 
 they are quite useless, and only tend to divert and distract the mind from the necessary 
 and useful duties of religion. 
 
 7. These men vainly ambition the title and dignity of teachers of the law, and yet 
 are ignorant of the scope of the law, and of the persons to whom the legal ceremonies 
 ought to be applied. Hence, they stray far from the end or scope of the law, which is 
 Christ and charity, the legalia being no longer applicable to Christians, for whom these 
 false teachers hold them to be necessary. How many vain and foolish preachers are 
 there now-a-days, who aspiring after the empty bubble of fame and human applause, 
 incur the reproach of the Apostle, understanding not the aim nor the object of all 
 Christian preaching, which is “ charity,” i.e., the advancement of the glory of God and 
 the good of our neighbour .—(See Council of Trent, c. 2, ss. 5, de Reformationc , both as 
 to the manner and matter of preaching). 
 
 8. The Apostle guards against a calumny frequently charged upon him, of being an 
 enemy to the law. Hence, he says, that while denouncing the abuses and misapplication 
 of the law, he by no means finds fault with the law itself. The law itself is “good,” 
 commanding good, prohibiting evil, and leading us by the hand to Christ. But this 
 law, in itself good, is to be used for the purposes which it was intended to subserve— 
 namely, to bring them to charity and to Christ. The false teachers had perverted it 
 to quite different purposes. 
 
 9. “ Knowing this, that the law is not made for the just man,” Szc. No matter 
 how zealous the Jew may be for the law—no matter how much he may boast of it, he 
 should still, for his humiliation, bear in mind, that the law is but a proof of the prevari¬ 
 cations of the Jewish people, since its minatory precepts would have never been imposed, 
 had the Jews not been guilty of the crimes, which these precepts are intended to prevent 
 and punish. The law has a triple object—to oblige, to direct, to punish. With the 
 two former, requisitions of the law, the just, spontaneously and through the love of 
 justice, comply. In the latter respect of punishing, under which the Apostle considers 
 it here, “ the law was not made for the just.” It was not held as a terror over them ; 
 since the just man may set its threats and menaces at defiance. (“ Against such there 
 is no law.”—Gal. v. 23). By this, the Apostle confounds the vain glorying of the 
 Jews in the law, which should be to them a source of confusion, as furnishing a proof 
 of their own prevarications, as well as those of their fathers; for had they lived in 
 innocence, like the Holy Patriarchs, the law, with its threats and menaces, would never 
 have been imposed, “ but for the ungodly,” &c. 
 
 paraphrase. 
 
 7. While they ambition the honour and title of 
 teachers of the law, they neither understand the law, 
 nor the scope of the law of which they speak, nor do 
 they know the persons in regard to whom they con¬ 
 fidently assert the law and its ceremonies to be so 
 necessary. 
 
 8. (While thus censuring the wrong and abusive 
 application of the law, I am not to be understood as 
 finding fault with the law itself). For, I well know 
 and admit, that the law itself, both in its nature and 
 end is excellent, provided it be applied agreeably to 
 its object. 
 
 9. Knowing this, in the first place, that the law 
 was not given to restrain the just, but the unjust and 
 disobedient, the ungodly and sinners, the wicked and 
 defiled, murderers of fathers, and murderers of mothers, 
 manslayers, 
 
92 
 
 1 TIMOTHY, I. 
 
 10 . For fornicators, for them who 
 defile themselves with mankind, for 
 men-stealers, for liars, for perjured 
 persons, and whatever other thing 
 is contrary to sound doctrine, 
 
 11. Which is according to the 
 gospel of the glory of the blessed 
 God, which hath been committed to 
 my trust. 
 
 12. I give him thanks who hath 
 strengthened me, even to Christ 
 Jesus our Lord, for that he hath 
 counted me faithful, putting me in 
 the ministry. 
 
 13. Who before was a blasphemer 
 and a persecutor and contumelious. 
 But I obtained the mercy of God, 
 because I did it ignorntly in un¬ 
 belief. 
 
 14. Now the grace of our Lord 
 hath abounded exceedingly with 
 faith and love which is in Christ 
 Jesus. 
 
 IParapbrase, 
 
 10. Fornicators, those who defile themselves with 
 men, men-stealers, liars, perjurers, and in general all 
 these sinners whose lives are opposed to the sound 
 doctrines of faith and morals ; 
 
 11. Which sound doctrine of faith and morality is 
 in perfect accordance with the glorious gospel of the 
 sovereignly happy God, the preaching of which gospel 
 is divinely intrusted to me. 
 
 12. I give thanks to our Lord Jesus Christ, for having 
 strengthened me by his grace for so arduous an under¬ 
 taking, and for having confided to me so important a 
 ministry, one of the chief requisites of which is 
 fidelity, 
 
 13. Who, before, had been a blasphemer, and a 
 persecutor, and a contumelious enemy of God. But 
 God took compassion on me, because I acted from 
 ignorance, while I was yet in the darkness of unbelief. 
 
 • 
 
 14. He not only pardoned me, but the grace of our 
 Lord superabounded in me, so as to overcome my 
 perversity in a signal degree, by conferring on me the 
 fruits of Christian faith and love. 
 
 Commentary. 
 
 10. “ And whatever other things is contrary to sound doctrine.” Under this general 
 head the Apostle comprehends all sinners whose lives, may, in any other way, not included 
 in the foregoing, be opposed to the sound doctrine of faith and morals. The Apostle 
 insinuates against the Jews the charge of having committed the foregoing crimes, as it 
 was to restrain these, and the like, that the law was given. 
 
 11. The gospel is the rule of true doctrine, and so perfect a rule is it, that anything 
 opposed or conformable thereto, is opposed or conformable to sound doctrine. 
 
 This verse is an explanation of the preceding, showing what is meant by sound 
 doctrine—viz., that which is conformable to the gospel, or, it may mean, that in this 
 the law and gospel agree. “ The gospel of the glory,” i.e. t the glorious gospel, or the 
 gospel which promotes the glory of God, and promises eternal glory to us. 
 
 12. The mention of the gospel ministry intrusted to him, puts the Apostle in mind 
 of his former sins and unworthiness. He renders thanks to God for his special goodness 
 towards him, which his former sinfulness and unworthiness render the more illustrious. 
 “ For he that had counted me faithful, putting me in the ministry,” is a phrase signifying, 
 that God called him to his sacred ministry, wherein the chief requisite is fidelity, which 
 must be secured by his own grace. It by no means signifies that God was moved by 
 the provision of fidelity and of the good use of grace in St. Paul, as a motive for calling 
 him to the ministry. This would savour of semi-Pelagianism. 
 
 13. He recounts his former sinfulnes for the purpose of displaying in a stronger light, 
 the infinite goodness of God towards him, and of exciting himself to more intense 
 feelings of gratitude. He was a “ blasphemer ” by words, a “ persecutor ” by his deeds, 
 and he was a “contumelious ” enemy by the unjust violence to which he had resorted. 
 But he “obtained mercy,” because his ignorance was an extenuation of his guilt, and 
 he placed a lesser obstacle to grace, than if he had sinned knowingly, through malice. 
 Others interpret the words, “ because I did it ignorantly in unbelief,” thus : because the 
 greatness of my misery and spiritual blindness was such as to render me a fit subject 
 for the exercise of divine mercy; sins of ignorance constitute, above all others, the 
 greatest misery. Of course, the Apostle by no means insinuates that his ignorance and 
 spiritual misery was anything else than the occasional cause of his justification, the 
 mercy of God being the real cause. 
 
 14. “Hath abounded exceedingly,” i.e., the grace of God far exceeded his iniquity. 
 God not only pardoned him, and showed him mercy, but he also bestowed on him the 
 
1 TIMOTHY , /. 
 
 93 
 
 Uejt. 
 
 15. A faithful saying, and worthy 
 of all acceptation, that Christ 
 Jesus came into this world to save 
 sinners, of whom I am the chief. 
 
 16. But for this cause have I 
 obtained mercy: that in me first 
 Christ Jesus might shew forth all 
 patience, for the information of 
 them that shall believe in him 
 unto life everlasting. 
 
 17. Now to the king of ages, 
 immortal, invisible, the only God, 
 be honour and glory for ever and 
 ever. Amen. 
 
 18. This precept I commend to. 
 thee, O son Timothy: according to 
 the prophecies going before thee, 
 that thou war in them a good war* 
 fare. 
 
 IParapbrase* 
 
 15. It is a certain, undoubted truth, and worthy to 
 be received with all thankfulness and gratitude, that 
 Christ Jesus came into this world for the purpose of 
 saving sinners, of whom I am the greatest and most 
 unworthy. 
 
 16. But it was on account of this very excessive un¬ 
 worthiness and sinfulness, that Christ Jesus showed 
 mercy to me, selecting me as a great object of mercy, 
 for the purpose of displaying in me, the most un¬ 
 worthy of sinners, his great patience and compassion, 
 and with a view of making me serve as a great exemplar 
 and model for all future penitents who are to believe 
 in him, and by this means, expect eternal life. 
 
 17. For this, may eternal honour and glory be 
 rendered to the one only true God, the immortal and 
 invisible King of ages. 
 
 18. The entire preceding doctrine, or the precepts 
 contained in this chapter, I commend to you, my son, 
 Timothy, according to the prophecies which had pre¬ 
 ceded your ordination, so that corresponding with 
 them, thou mayest fight the good fight. 
 
 Commentary 
 
 gifts of his grace and its fruit—“faith,” which was opposed to his former incredulity, 
 and “love,” to his former hatred of Christ. 
 
 15. He says, this mercy shown himself, should inspire all other sinners with hope, 
 and hence he announces a general and important proposition on the subject. “ Of 
 whom I am the chief.” This he might say, looking to himself, and abstracting from 
 the sins of others—or, by looking to his own nature without grace, there was no sin ever 
 committed, that he too might not commit, if left to himself .—(See Philip, ii. 3). 
 
 16. “ For the information of them that shall believe,” &c. The Greek for “ infor¬ 
 mation,” v 7 roTV 7 ru)ffiv, means, to serve as a type or model , so that, after his example, all 
 future sinners who are to believe in God, would have recourse to the divine clemency, 
 and learn to hope in God, and thus gain eternal life. As a physician, for the purpose 
 of rousing the drooping and desponding spirits of his patient, points to some instance 
 of recovery from a similar and almost incurable disease ; so, had God placed St. Paul, 
 whose blindness and obstinacy were apparently incurable, as a model, an example to 
 animate other sinners to hope for forgiveness in the depth of their miseries and 
 sins. 
 
 17. God is by nature “immortal,” and incorruptible, and.“invisible,” he cannot be 
 seen by the aids of nature,—even in the life to come the saints require the lumen glorud 
 to see him as he is, “face to face .”—(See 1 Cor. xiii. 12). “ Only God.” In Greek, 
 
 only wise God. The epithet, wise, is, however, wanting in the oldest manuscripts and 
 versions, and generally rejected by critics. 
 
 iS. “ This precept,” is referred by some to the precept of denouncing false teachers 
 (verse 3), and these say, the ellipsis observable in verse, 3, is filled up here. “ As I 
 
 desired thee,” &c. (verse 3).verse 18, “this precept I commend to thee, O 
 
 Timothy.” By others it is referred to the following words :—“ War a good warfare.” 
 Others refer it to the precept of preaching the truth enunciated, verse 15. It more 
 probably regards the precepts of faith contained in the entire chapter. “ According to 
 the prophecies,” &c. It is likely, that St. Paul was induced to consecrate Timothy, 
 owing to the revelations from the Holy Ghost regarding his zeal and fitness. Others, 
 by “ prophecies,” understand, the hopes and expectations given of him by his fellow- 
 citizens. “ That thou war in them,” or, in correspondence with these prophecies, “ a 
 good warfare.” The life of a pastor of souls, is a life of labour, vigilance, and warfare, 
 against the visible and invisible enemies of the salvation of his people. By taking on 
 himself voluntarily the charge of souls, he enters into an implicit contract with God 
 
94 
 
 1 TIMOTHY ., /. 
 
 ZC£t. 
 
 19. Having faith and a good 
 conscience, which some rejecting 
 have made shipwreck concerning 
 the faith. 
 
 20. Of whom is Hymeneus and 
 Alexander, whom I have delivered 
 up to Satan, that they may learn 
 not to blaspheme. 
 
 paraphrase* 
 
 19. Keeping a firm hold of the faith, and a good 
 conscience, the result of a holy and upright life; owing 
 to the loss of which pure couscience, or rather, to the 
 crimes against morality which destroyed it, some per¬ 
 sons have suffered a shipwreck of their faith. 
 
 20. Among whom are Hymeneus, and Alexander, 
 whom by excommunication I handed over to Satan, to 
 be tortured even in body, that thus they may learn to 
 speak with more becoming reverence and respect of 
 the holy things of God, and the unerring truths of faith. 
 
 Commentary 
 
 and the Church, to devote his entire energies to the sublime work of co-operating with 
 Jesus Christ, in the salvation of his people. Woe, then, to him, if like the sluggish 
 watchman in the house of Israel, he permit the wicked man, without being warned 
 of it, to die in his sins !—or like the faithless pastors of Israel, he attend only to his 
 own gain and emolument, without attending, as he is in duty bound, to the spiritual 
 wants and necessities of his flock ! On the day of reckoning, he shall give life for life 
 and blood for blood.—(Ezechiel, xxxiii. 6, &c., xxxiv. 4, &c.) 
 
 19. The arms of the Christian warfare, particularly in a pastor, are a firm faith, a pure 
 and holy life. “ Have made shipwreck concerning the faith.” Hence, faith is not 
 inamissible. How many melancholy instances does not history supply of men, who 
 to gratify abominable lust, or avarice, have flung aside the livery of Christ' and deserted 
 to the camp of his enemies. 
 
 20. “Hymeneus” denied the Resurrection.—(2 Ep. ii. 17). “ And Alexander,” 
 
 probably, the silver-smith, to whom he refers, chap. iv. of second Epistle. These he 
 excommunicated by driving them out of the pale of the Church, and placing them in 
 the kingdom of Satan, to be bodily tormented by him. Bodily afflictions by the demon, 
 as we are informed by St. Chrysostom, Theodoret, &c., were one of the results of ex- 
 communication, in the early ages. These men, by being driven out of the Church, 
 were placed in the kingdom of Satan, since his is the other kingdom that is arrayed 
 against the Church, or kingdom of God. The end and object of this wholesome 
 castigation was, by being excluded from all intercourse, they should cease from 
 announcing heretical doctrines, which are so many blasphemies against God the 
 sovereign truth. 
 
1 TIMOTHY, II. 
 
 95 
 
 CHAPTER IL 
 
 Bnalpsts* 
 
 'The Apostle , after instructing Timothy in the preceding chapter concerning the mode in 
 which he should guard the purity of doctrine, devotes this chapter to his instruction, as 
 regards the manner of arranging the public offices and prayers of the faithf ul . He 
 
 points out the persons for whom prayers ought to be offered, and assigns the reason of 
 praying for such (1-7). He shows , in the next place, where it is, that prayer can be 
 offered up (8); and he treats of the manner in which women should appear in the public 
 asscbmlies of the faithf ul (9-14). Finally, he points out the occupations whereby women 
 can save their souls (15). 
 
 Zci t. 
 
 1. I DESIRE therefore first of 
 all that supplications, prayers, 
 intercessions and thanksgivings be 
 made for all men, 
 
 2. For kings, and for all that are 
 in high stations : that we may lead 
 a quiet and peaceable life in all 
 piety and chastity. 
 
 ©avapbrase. 
 
 1. Therefore, I entreat and enjoin above all things 
 that (in daily and public service) supplications, 
 prayers, intercessions, and thanksgivings be made for 
 all men, 
 
 2. But especially for kings, and for all who, placed, 
 in elevated stations, have charge of the public weal, 
 that (owing to their just and wise administration) we 
 may lead a quiet and p eaceable life, in the exercise of 
 all the duties o f piety, and in becoming sanctity and 
 purity of morals. 
 
 Commentary 
 
 1. “Therefore,” shows the connexion of this chapter with the preceding. It may 
 regard chap. i. 15, “Christ came to save sinners,” or, verse 18, “that thou war in 
 them a good warfare,” or, more probably, both. “ Therefore,” in order to co-operate with 
 Christ in saving sinners, and to “fight the good fight; ” in a word, in order to discharge 
 the Episcopal functions, according to the prophecies made regarding thee. “ I 
 desire.” The Greek word, Trapa.Ka\u>, means either a wish, or a command. “ First 
 of all,” because, all good things come to us through prayer; and prayer is the principal 
 duty of a bishop. “ That supplications, prayers, intercessions,” which some persons 
 regard as a rhetorical amplification, signifying the same thing. They are commonly, 
 however, supposed to bear different significations. Supplications, or, as the Greek 
 has it, deprecations, prayers, offered for averting evils. “ Prayers,” or as the Greek 
 has it, obsecrations, offered up for the purpose of obtaining blessings. “ Interces¬ 
 sions,” prayers for others, particularly for our enemies; and “ thanksgivings,” for 
 benefits received. All the Fathers and Commentators say, these are to be understood 
 of the public prayers of the Church, and St. Augustine (59 Ep. ad Paulinum ) and 
 St. Thomas refer them to the Adorable Sacrifice of the Mass and its different parts, 
 which shows the antiquity of the Mass, its different parts being, in the days of St. 
 Augustine, the same as they are at the present day. “ For all men,” without exception, 
 believers and unbelievers. 
 
 2. “ For kings,” even Pagans ; for, the kings then existing were Pagan, “ and all 
 that are in high stations,” i.e., for their ministers, and all who have a share in the 
 government of the state. The ministerial power is but an emanation of the regal 
 dignity, which latter is a ray and participation of the divine Majesty. “ That we may 
 lead a quiet,” &c. All Christians should pray that God would inspire their rulers with 
 the spirit of wisdom and justice, because the peace of the Church depends on the 
 wisdom of her temporal rulers. “ In all piety and chastity,” or, as in the Greek, 
 ctpvorriTt, gravity. This is the end for which we should desire peace, not to indulge 
 
 1 
 
9 6 
 
 1 TIMOTHY , II. 
 
 Uest. 
 
 3. For this is good and accept¬ 
 able in the sight of God our Saviour, 
 
 4. Who will have all men to be 
 saved, and to come to the know¬ 
 ledge of the truth. 
 
 5. For there is one God, and one 
 mediator of God and men, the man 
 Christ Jesus : 
 
 6. Who gave himself a redemp¬ 
 tion for all, a testimony in due 
 times. 
 
 paraphrase. 
 
 3. For, to pray thus for all is in itself good, and 
 acceptable to God our Saviour. 
 
 4. Who wishes that all men should be saved, and 
 for this end, wishes that all should come to the know¬ 
 ledge of the truth, i.e., to Christian faith. 
 
 5. (And no wonder) for there is but one God, who 
 is equally the Creator of all men, and one Mediator 
 of God and men, the Man-God, Christ Jesus. 
 
 6. Who delivered himself up to death, as a vicarious, 
 substitutional ransom for all; this giving of himself 
 for ransom was a splendid and undoubted testimony 
 of his will that all should be saved, given at the time 
 marked out by the ancient prophecies. 
 
 Commentary 
 
 in luxury, but to practise with greater facility the duties of religion and morality, both 
 of which are greatly injured during the calamities of war. 
 
 3. “ For this,” i.e., to pray for all “ is good ” in itself, “ and acceptable in the sight 
 of God our Saviour,” the reason of which he assigns next verse, because, in this, we 
 conform to the will of God. 
 
 4. “ Who will have all men to be saved.” God wishes the salvation of all men 
 without exception (for, “ he is unwilling that any should perish ”—St. Peter, 2 Ep. 
 iii. 9.), “ and to come to the knowledge of the truth,” this being the necessary means 
 for salvation. 
 
 5. In this verse is assigned a reason why God sincerely wishes the salvation of all, 
 viz., because they are all equally his creatures, and he has given to all the same 
 supreme Mediator, the Man-God, Christ, who uniting in himself the nature of God 
 and man, can most efficaciously interpose with outraged heaven in behalf of sinful 
 mortals. In this the Apostle strikes at the errors of Simon Magus, who asserted that 
 it was through the angels, and not through Christ, we should approach God. These 
 errors were circulated at Ephesus, of which Timothy was chief Pastor. It was for the 
 same reason that the Apostle says in his Epistle to the Ephesians (iii. 12), that it is by 
 Christ we have access to God, because he is our principal Mediator and Intercessor. 
 It is needless to say, that there is not the shadow of objection here against the Catholic 
 doctrine and practice on the subject of the invocation of saints. For, as is clear from 
 the entire context, the Apostle speaks of Christ, as Mediator of redemption ; he paid 
 the ransom and set us free, and he alone could do so. The saints, according to the 
 teaching of Catholics, are only mediators of intercession , mediators in a secondary 
 degree, subordinate to Christ, who alone is Mediator of Redemption.”—( See 1 John,ii. 2). 
 
 6. The Greek word for “ redemption,” avTiXvrpov , means not only giving a price, 
 but a vicarious , substitutional price, head for head and life for life. This clearly shows 
 in what sense “ Christ Jesus ” is termed the “ one Mediator” by the Apostle ; it is as 
 Redeemer , who ransomed us on the cross, and offered himself as a victim, in our stead ’ 
 and to say there could be any other such Mediator, would be the rankest blasphemy. 
 This, of course, is by no means opposed to—what is quite a different thing—the 
 mediation of saints, according to Catholic doctrine. “ A testimony in due times,” is 
 understood by some to mean, that this substitution of himself by Christ for us is the 
 doctrine to be taught and preached—a doctrine to which testimony is to be borne in 
 due time. The Apostle thus intimates through Timothy to all the Pastors of the 
 Church what the great theme of their preaching should be, viz., “ Christ crucified.” 
 The interpretation in the Paraphrase is the one more commonly received. 
 
 It would be out of place to enter here into a discussion of the several scholastic 
 questions regarding the will of God to save all, which are raised by interpreters on the 
 foregoing passage. Let it suffice simply to remark, that it is clear from the words 
 themselves and the entire context, that God sincerely and truly wishes the salvation of 
 all men (verse 5) without exception. For, the Apostle tells us to pray for all men 
 without exception (verse 1). Why ? Because, it is pleasing to God that we should do 
 so (verse 3). And why is this pleasing to God ? Because, it is conformable to his 
 
1 TIMOTHY ; II. 
 
 97 
 
 UC^t 
 
 7. Whereunto I am appointed a 
 preacher and an apostle (I say the 
 truth, I lie not) a doctor of the 
 gentiles in faith and truth. 
 
 8. I will therefore that men pray 
 in every place, lifting up pure hands 
 without anger and contention. 
 
 9. In like manner women also 
 in decent apparel: adorning them¬ 
 selves with modesty and sobriety, 
 not with plaited hair, or gold, or 
 pearls, or costly attire, 
 
 paraphrase* 
 
 7. To announce which testimony regarding the will 
 of God, I solemnly and sincerely declare, I am con¬ 
 stituted the herald and divinely commissioned legate, 
 as well as the teacher of the Gentiles in particular, 
 who are to be instructed in the faith and truth of the 
 
 . gospel. 
 
 8. I wish, therefore, that the men should pray in 
 every place suited for prayer, with consciences pure 
 from guilt, and exempt from the vices peculiar to 
 men, viz., anger and animosity. 
 
 9. In like manner, I wish that women should, be¬ 
 sides possessing the foregoing dispositions, appear at 
 prayer in decent becoming apparel, exhibiting a chaste 
 and modest appearance, without any extravagant 
 fineries of dress, in braidings of the hair, or in gold, 
 or ornaments of precious stones, or costly splendid 
 attire. 
 
 Commentary 
 
 will, “ since he wishes all to be saved ” (verse 4). Now, unless he wished all to be 
 saved without exception, it would not be conformable to his will, that we should pray 
 for the salvation of all, without exception. In a word, the Apostle gives the will of 
 God for the salvation of all, as the rule of our will in the same respect, and as a motive 
 to induce us to will it. We have, moreover, the same truth announced in a negative 
 form by St. Peter.—(2 Ep. iii. 9). “ God is unwilling that any should perish.” And 
 here it is said that “ he wishes all to be saved.” Hence, any interpretation, that 
 restricts this universal will in God, is to be rejected. The interpretation of Estius is 
 quite opposed to the context. He maintains, that God wishes the salvation of all, 
 because he inspires us with the wish, just as “ the spirit asketh for us with unspeakable 
 groans.”—(Rom. viii. 26.) Because he males us ask, &c. This interpretation is 
 opposed to the context. For why should the Apostle exhort us to wish for the 
 salvation of all, if God makes us wish for it already ? 
 
 7. “Whereunto,” i.e., to preach which testimony regarding the will of God to save 
 
 all, or, according to others, regarding “Christ crucified.”.(“I lie not, I say the 
 
 truth ”). The Greek adds, in Christ. These words are employed to silence the cavils 
 of some who questioned his Apostleship. “ Doctor of the Gentiles in faith and truth,” 
 may also mean a true and faithful doctor of the Gentiles. 
 
 8. Having pointed out, verse 1, the objects of prayer, and verse 2, the persons for 
 whom we should pray, he now, as Apostle of the Gentiles, points out the place where 
 we are to pray, viz., “ in every place ” suited for public prayer, of which he here speaks. 
 Hence, it is not confined to the Jewish synagogues, nor to the temple of Jerusalem. 
 “ Anger and contention,” or animosity towards each other, are vices peculiar to men. 
 “ Pure hands,” mean, consciences free from guilt. It is not so much physical or bodily 
 ablutions, as moral purity he requires. 
 
 9. Besides the foregoing dispositions, purity of conscience, and charity ; (for, these 
 he requires in women as well as in men), the Apostle requires in women, modesty in 
 dress, when they appear at public prayer—an excessive regard for the fineries of dress 
 being a vice peculiar to women. He wishes them to appear in a modest, becoming 
 dress, redolent of “ modesty and sobriety.” The words, “ adorning themselves with 
 modesty and sobriety,” may also mean, putting on modesty and chastity as their chief 
 ornaments and not indulging in extravagant topping of the hair, nor in golden head- 
 bands, armlets, ear-rings, &c., nor in the various ornaments of precious stones, &c. 
 He plainly regards the attendance at public prayer. The ornaments and forms of 
 female dress were, in the luxurious cities of Greece and Asia Minor, carried to great 
 excess, and the converted females had indulged too far in this, to the scandal of the 
 Pagans, and the injury of the faith. Hence, the severe strictures of the Apostle.—( See 
 1 Cor. xi.; 1 Peter, iii. 3). He by no means condemns those modest ornaments of 
 female dress, suited to their dignity and station in life.— (See 1 Peter, iii. 3). 
 
 VOL. 2. 
 
 G 
 
1 TIMOTHY., II. 
 
 98 
 
 paraphrase. 
 
 10. But let them be chiefly ornamented with good 
 works,, as become Christian women, making piety 
 their profession. 
 
 11. Let the women learn in silence with the utmost 
 submission. 
 
 12. But the woman I do not permit to teach in the 
 church, nor to exercise authority over the man. She 
 should observe silence. 
 
 13. She should exercise no authority over the man, 
 for, the man is her superior, having been first created. 
 And she was created after him, as a helpmate, subor¬ 
 dinate to him. 
 
 14. She should not teach on account of her imbecility 
 of intellect and liability to seduction, which appears from 
 the fact, that she alone was seduced by the serpent to 
 violate God’s precept. Adam was not seduced, but 
 by weak compliance, yielded to the persuasion of his 
 wife. 
 
 15. Yet, she shall be saved through the pious edu¬ 
 cation of her children, provided she persevere in faith, 
 in charity, in sanctification, in becoming self-restiaint 
 and'propriety of morals. 
 
 Commentary. 
 
 1 o’. The verse may also be interpreted thus :—But let them wear such ornaments as 
 suit Christian women professing piety, which is to be manifested really and sincerely by 
 good works, and not merely in words. 
 
 11. A woman should be silent in the church.—(1 Cor. xiv.) 
 
 12. She should not teach in the church, nor exercise authority over the man. 
 
 13. This shows, that being an inferior to man, because created after him, and as a help¬ 
 mate for him, bearing to him the relation of a means to an end, she should not exercise 
 authority over him. 
 
 14. From this it appears, that she should not teach, on account of the weakness of 
 her mind, and her liability to seduction. Hence it was, that the serpent, knowing 
 the weakness of the female intellect, addressed himself to her; she alone was deceived, 
 since she alone believed the words of the serpent, uttered for the purpose of deception. 
 Whereas, Adam prevaricated more from a weak compliance, than from any belief in 
 the promises of the serpent, that he would become “ like unto God, knowing good and 
 evil.” And this is quite apparent from his answer to God : “The woman gave me of 
 the tree.” Whereas, Eve said : “The serpent deceived me.”—(Gen* iii. 12, 13.) 
 
 15. Although the woman be not allowed to speak in the church, yet she shall have a 
 pious occupation at home in the education of her children, and thus be saved, provided 
 she follow not the example of Eve, but persevere in faith, charity, sanctity of morals, 
 joined with a legitimate restraint upon the passions, even in the exercise of marriage. 
 “ If she continue.” In Greek, if they continue . 
 
 TTejt. 
 
 10. But as it becometh women 
 professing godliness, with good 
 works. 
 
 11. Let the woman learn in 
 silence, with all subjection. 
 
 12. But I suffer not a woman to 
 teach, nor to use authority over 
 the man : but to be in silence. 
 
 13. For Adam was first formed ; 
 then Eve. 
 
 i 
 
 14. And Adam was not seduced : 
 but the woman being seduced, was 
 in the transgression. 
 
 15. Yet she shall be saved through 
 child-bearing: if she continue in 
 faith and love and sanctification 
 with sobriety. 
 
1 TIMOTHY , III. 
 
 99 
 
 CHAPTER ITL 
 
 1 V 
 
 Hnal^sis* 
 
 On Timothy, as A rchbishop of Ephesus, and Primate of Asia, devolved the duty of ordain¬ 
 ing bishops and the other members of the hierarchy, and giving them charge over the 
 several cities. Hence, the Apostle instructs hint in this chapter, in the duties and qualities 
 of bishops and others. And although, in the early ages, the bishops were the first 
 victvns marked out for persecution,and the Episcopal'office, was the threshold to martyrdom • 
 still, it would seem that many, dazzled by the exalted elevation, inordinately ambitioned 
 the Episcopal dignity, even in the very midst of persecution. The Apostle had also, with 
 
 a prophetic insight into futurity, clearly foreseen, that the Episcopacy would, in future 
 ages, be an object of ambition, with many wholly unfit for its tremendous responsibilities 
 and onerous duties, u too heavy even for the shoulders of angels to bear ”—“ Onus quippe 
 angelicis hunter is formidandum”—(Council of Trent, SS. vi. c. i). Hence, he dwells 
 in this chapter, in describing at full length the exalted virtues which should adorn a 
 bishop (1-7). The same applies, to a certain extent, to the subordinate members of the 
 hierarchy, charged with the care of souls (8-14). He, next, instructs Timothy regard¬ 
 ing the manner in which he should govern the Church, “ the pillar and ground of truth :j 
 (15); and, finally, he points out the leading truth, the foundation of all the others, of 
 which the Church is the divinely appointed guardian, viz., the great mystery of the 
 Incarnation (16). 
 
 xrejt. 
 
 I. A FAITHFUL saying. If a 
 man desire the office of a bishop, 
 he desireth a good work. 
 
 2 . It behoveth therefore a bishop 
 to be blameless, the husband of one 
 
 paraphrase* 
 
 1. It is a saying deserving of the most undoubted 
 belief, that if a man desire the office of a bishop, he 
 desires a distinguished work, an honourable employ¬ 
 ment. 
 
 2. A bishop, then, should be a man of irreproach¬ 
 able life'; he should not be the husband of more than 
 
 Commentary 
 
 1. “A faithful saying.” This- is a form of expression usually employed by the 
 Apostle, when about to announce any truth of great importance, Such as the following 
 regarding the Episcopacy. “ He desireth a good work.” He says, “ work,” to show 
 that in the Episcopacy, we should regard its onerous duties and responsibilities more 
 than the eminence or dignity it confers. It is a post of labour, of vigilant superin¬ 
 tendence and inspection, as the word “ bishop ” (knio-KOTroc) implies, rather than of ease 
 and indulgence. “ Good,” which some interpret, honourable, since its end is to bring 
 men to salvation ; others, by “good,” understand, arduous, difficult. He does not say, 
 that whosoever desires the office of bishop, has a good wish. Because, according to 
 St. Augustine (de Civitate Dei, lib. 19, c. 19), and St. Thomas (2 da da qucest. 185)— 
 no one could, without the greatest presumption, wish for the Episcopal office, unless in 
 case of great and rare necessities of the Church, inasmuch as no one could, without 
 presumption, look upon himself as possessing the superiority required for a bishop, or 
 encounter the responsibilities which such exalted superiority, aided by God’s grace, 
 is alone competent to master. In this verse, then, the Apostle wishes us to know 
 that in aspiring to the Episcopal office, it is its heavy duties and responsibilities, rather 
 than its honours or emoluments, we should regard. 
 
 2. The Apostle now proceeds to enumerate the virtuous qualities which should 
 
100 
 
 1 TIMOTHY , III. 
 
 Uezt. paraphrase* 
 
 wife, sober, prudent, of good be- one wife ) or, he should not be twice married. He 
 haviour, chaste, given to hospitality, should be a man of sobriety, and consequently vigi- 
 a teacher : lant, prudent, of composed, regular deportment, chaste, 
 
 a lover of hospitality to strangers, capable of teaching 
 and instructing; 
 
 Commentary 
 
 adorn a bishop. First, he should be “ blameless,” free from all vice, and adorned with 
 every virtue, like the great Bishop of bishops, whose representative he is, so that by 
 being thus irreprehensible himself, he may enjoy greater liberty in discharging the 
 duty of reprehending offenders. “ The husband of one wife.” This does not regard 
 simultaneous polygamy, since simultaneous polygamy, or the having of more than one 
 wife at the same time, was never allowed among the Christians; it was abolished among 
 the Jews, and prohibited by the law of Rome even among Pagans ; there is no necessity, 
 therefore, for the Apostle’s referring to it here. The same is clear, from a similar 
 expression regarding widows (verse 9), “ the wife of one husband,” which must evidently 
 mean, successively. Hence, he prevents the consecration of a man, as bishop, who was 
 twice married. Successive polygamy was thus early instituted as an irregularity, both for 
 mystical causes and moral reasons, viz., the fears of incontinency. 
 
 This passage furnishes no argument against the Catholic discipline of clerical 
 celibacy. The words merely convey a negative precept, or a prohibition to consecrate 
 bigamists, as bishops; but, by no means, a precept for bishops to marry; 
 otherwise, St. Paul himself would be the first to violate it (1 Cor. vii.), so likewise would 
 Timothy and Titus, who never married. It is not easy to define the precise period at 
 which celibacy was made obligatory on those engaged in holy orders. The Apostles 
 we are told by Tertullian {de Monogamia), were all unmarried, except St. Peter, And, 
 that such was the general opinion in the third century, appears from the sect which 
 then sprang up, called “ Apostolici who renounced marriage, in order the more 
 perfectly to imitate the Apostles. And that St. Peter left his wife, is clear from the 
 words, “ behold we have left all,” &c. We have no instance on record in which 
 pe?'sons already in Holy Orders were permitted afterwards to marry, and retain the 
 exercise of their respective orders. There is but one exception wherein the contrary 
 was allowed. In the Council of Ancyra (a.d. 315), it was allowed only to deacons, 
 who, at their ordination, protested their unwillingness to abstain .from marriage. 
 However, even this exception was abrogated and annulled by a subsequent disposition 
 of the Church. As to the law of celibacy, in reference to those who, before their 
 ordination , had been married, it is the opinion of many, that in the Western Church, 
 the law making it obligatory, on those engaged in holy orders, to abstain from all 
 intercourse with the wives-'they had married, before ordination, was derived from St. 
 Peter.— {See Perrone “ De Celibatu Ecclesiastico ”). Tertullian gave up his wife when he 
 was ordained a priest, and he evidently insinuates that such was the custom throughout 
 the African Church. — “ Se dicaverimt filios illius cevi, /.<?., primitivistatus Paradisi ” (lib. 
 de Exhortatione Castit). Aurelius, primate of Africa, expresses the same in the second 
 
 Council of Carthage, quod Apostoli docuerunt . nos quoque custodiamus. Hence it 
 
 was, that Pope Siricius (a.d. 385) threatens with punishment, such as act otherwise. 
 Innocent I., Eptstola 2 da, ad Vitricium (a.d. 404), and Leo the Great, Ep. 167, ad 
 Rusticum, suppose the same law to exist. And several early Councils enjoin the same. 
 
 As for the Eastern Church, St. Jerome and St. Epiphanius assure us that in the 
 East as well as in the West, the ancient discipline was the same in this respect. 
 
 Query. —How reconcile this with the account left by Socrates and Sozomen, both 
 of whom assure us, that when in the Council of Nice, it was proposed to render the 
 discipline of the Eastern Church conformable to that of the Western, by making it 
 imperative on those engaged in holy orders to separate from their wives, Paphnutius, an 
 Egyptian bishop, who himself led a chaste life, opposed it, as too arduous and difficult ? 
 
 Answer. —In the first place, many persons question this relation of Socrates, &c. 
 
 ( Vide Cabassutium, Notitia Ecclesiastica, Canon 3, Con. Niceni.) They say that St. 
 Jerome and St. Epiphanius, who lived before 'Socrates, and spent a. great-part of 
 
1 TIMOTHY, III. 
 
 IOI 
 
 XTej t. 
 
 3. Not given to wine, no striker, 
 but modest, not quarrelsome, not 
 covetous, but 
 
 4. One that ruleth well his own 
 house, having his children in sub¬ 
 jection with all chastity. 
 
 5. But if a man know not how 
 
 paraphrase. 
 
 3. Not given to wine, not violent in temper, nor 
 ready to strike, but meek and gentle; not quarrelsome, 
 nor given to disputes and wrangling; not fond of 
 money; 
 
 4. But he should be a person who governs well his 
 own household, keeping his sons subject and obedient 
 to him, in all propriety of moral conduct, particularly 
 in the practice of chastity. 
 
 5. For, if he cannot properly manage his own 
 
 Commentary 
 
 their lives in the East, had a better right to know the state of discipline prevailing there 
 than Socrates had. And even admitting that Paphnutius did oppose such a law, and 
 that the Council came into his way of thinking, it might be reconciled with the account 
 of St. Jerome, in this way : the discipline of the Western Church, in regard to celibacy, 
 prevailed in the great Churches of the East; a few obscure Churches, in which persons 
 could not be found to receive holy orders, with the obligation of future continency, 
 might have departed from this discipline, and in consideration for these, the Council 
 did not enact a law on the subject. Moreover, such a law, emanating from the Council 
 of Nice, might be distorted by the heretics, who denounced marriage as in se evil, to 
 favour their own views. 
 
 Be the truth or falsity of this narration of Socrates what it may, it is now certain 
 that since the Council of Quinisextum or Trullanum (so called from being held in one 
 of the halls of the imperial palace at Constantinople, called “ Trullus ,” a.d. 692), the 
 discipline of the Greek Church permits deacons and priests to cohabit with the wives 
 they had married, before ordination ; the same indulgence was denied to bishops. This 
 discipline, although introduced by an uncanonical synod, was afterwards permitted by 
 the universal Church. 
 
 “ Sober,’’ a very necessary quality for him who, in virtue of his office, and as his 
 name implies, is supposed to be a vigilant superintendent. 
 
 “ Prudent,” the Greek word means, one who keeps his passions under thorough control. 
 “ Of good behaviour,” i.e., of composed, regular deportment. On clerics in general, 
 tire Council of Trent enjoins, “ nihil ?iisigrave, moderatum et religioneplenum prce se 
 ferantP —(S 3 . 22, cap. 1). “ Chaste, for which there is no corresponding word in the 
 
 Greek. It must be, then, that the Vulgate interpreter gave the word for “prudent,” 
 tTG)(f)povcL, a twofold translation, to mean both “ prudent ” and “ chaste.” “ Given to 
 hospitality.” “ Hospitality ”—a term so often abused and perverted to serve the worst 
 purposes of reckless dissipation and dishonest extravagance—means, a love for 
 strangers, whom a bishop should entertain at his house. Owing to the want of 
 accommodation, and the spirit of persecution, many of the early converts were thrown 
 on the charity of others, and the bishop, as their spiritual father, w r as therefore bound 
 to be the first in attending to their w r ants. “ A teacher.” Teaching and preaching the 
 divine word is the first duty of a bishop.—(Council of Trent, SS. 24, c. 4). 
 
 3. “ Not given to wine,” a disgraceful vice in a pastor of souls ; the Apostle refers 
 to it here, because the Asiatics were not remarkable for their habits of temperance. A 
 Pastor of souls should be a model of self-denial to his flock, especially in the matter of 
 abstinence from intoxicating drinks. “ No striker,” not ready of hand to strike. In 
 the Greek copies are to be found the words, fii) alaxP nKe P^lh not greedy of pithy lucre . 
 These are not found, however, in the works of St. Chrysostom, nor in any of the old Greek 
 or Latin versions; hence, it is probable they were introduced into the present Greek 
 reading from a corresponding passage (chap i. 8) of Titus, in which they are read ; for, 
 the last words of this verse, in our version “ not covetous,” express the same thing. 
 “But modest,” merciful, mild. “Not quarrelsome,” not fond of disputes. “Not 
 covetous,” fond of money, “the root of all evils ”—(chapter vi. of this Epistle.) 
 
 4. From the proper management of his own household, is inferred the fitness of a 
 
 bishop to govern the Church. # . 
 
 5. The inference is quite clear: if a man cannot manage his own domestic little 
 
102 
 
 1 TIMOTHY, III. 
 
 ■Cert. , 
 
 to rule his own house, how shall 
 he take care of the church of God? 
 
 6. Not a neophyte : lest being 
 puffed up with pride, he fall into 
 the judgment of the devil. 
 
 7 . Moreover he must have a good 
 testimony of them who are without: 
 lest he fall into reproach and the 
 snare of the devil. 
 
 8. Deacons in like manner chaste, 
 not double-tongued, not given to 
 much wine, not greedy of filthy 
 lucre : 
 
 paraphrase. 
 
 family, how can it be expected that he will properly 
 manage the Church of God, composed of so many 
 families?, 
 
 6. Not a man lately converted to the faith and 
 baptized, lest, dazzled by the dignity to which he is 
 raised, he should grow proud, and thus incur the same 
 condemnation, which a similar sin of pride brought on 
 the devil. 
 
 7. He ought, likewise, be a person to whose integrity 
 even the infidels could bear testimony, lest otherwise 
 he fall into disgrace, by being reproached with his own 
 crimes, while correcting others, and so fall into the 
 snare of the devil, by deserting the faith, in a fit 
 of despair. 
 
 8. Deacons, in like manner, should be distinguished 
 for a becoming propriety of morals, particularly in the 
 matter of chastity, not deceitfully saying one thing and 
 thinking another, or saying one thing to one party, 
 and a different thing to another; not addicted to 
 indulge over much in wine; not avaricious in the 
 pursuit of filthy lucre. 
 
 Commentary 
 
 Church, how can he manage the larger Church of God ? If he cannot manage private 
 affairs, how can he be trusted with public concerns? 
 
 6. “Not a neophyte.” The word vtotyvrov, literally means, one newly planted; in 
 
 allusion to our being engrafted by baptism on the body of Christ, and incorporated 
 with him.— (Romans, vi. 5). Hence, the word “ neophyte ” means, one lately converted 
 and baptized. Among the many reasons which might be adduced for the exclusion of 
 such a person from the Episcopal office, the Apostle only adduces one, viz., lest, dazzled 
 by his exalted position, and not sufficiently versed in the principles of faith, he would 
 attribute all to his own merits, and thus incur the same judgment of condemnation 
 which the devil, as yet “ a neophyte ” in heaven, had incurred for a similar sin of 
 pride. As for cases of the ordination of neophytes, St. Ambrose, &c. ; these 
 
 were exceptive cases, in which the precept of the Apostle was dispensed with, because 
 the reason lest, “ being puffed up,” &c., was not apprehended ; but, on the contrary, a 
 great good was likely to result to the Church. 
 
 7. There are two reasons why he should be a man of good character, even among 
 the Pagans: first, “ lest he fall into reproach,” by being reproached with his former 
 deeds of sin, and thus his authority necessarily diminished; and secondly, 
 “fall into the snare of the devil,” i.e., into anger, hatred, impatience ; or, finally, into 
 despair, by being reproached with his former sins. Hence, the caution observed in all 
 ages by the Church and by ecclesiastical superiors, in the advancement of men to 
 Holy Orders, and to the awful responsibilities of the sacred ministry.—( See verse 22). 
 
 8. “Deacons in like manner should be chaste.” The Greek word for “chaste,” 
 tTtuvovQ , means grave , i.e., remarkable for moral propriety in general. The nature of 
 his duties, viz., ministering at the altar, attending the bishop, dispensing the Holy 
 Eucharist, &c., required in the deacon great purity of soul and body. “ Not double- 
 tongued,” a most disgraceful vice in a man, whose tongue should be the organ of the 
 Holy Ghost. “Not given to much wineindulgence in wine weakens the faculties 
 of the soul. “Not greedy of filthy lucre,” a virtue most necessary for deacons, to 
 whom were given in charge the treasures of the Church. 
 
 The Apostle passes here at once from the bishops to the deacons. Hence, it is 
 asked, what is become of the second order of the clergy? Some divines, and among 
 the rest, St. Thomas and St. Anselm, say, that the term, Episcopus , or bishop includes 
 “priests,” because priests, too, had to discharge the office of superintendent, or bishop, 
 in a subordinate way. This opinion is rejected by others, who deny that Episcopus , or 
 bishop, was ever used to designate a priest of the second order. They say, that in 
 
1 TIMOTHY , III. 
 
 103 
 
 XTest 
 
 9. Holding the mystery of faith 
 in a pure conscience. 
 
 10. And let these also first be 
 proved : and so let them minister, 
 having no crime. 
 
 11. The women in like manner 
 chaste, not slanderers, but sober* 
 faithful in all things. 
 
 12. Let deacons be the husbands 
 of one wife: who rule well their 
 children, and their own houses. 
 
 13. For they that have minis¬ 
 tered well, shall purchase to them¬ 
 selves a good degree, and much 
 confidence in the faith which is in 
 Christ Jesus. 
 
 paraphrase. 
 
 9. Firmly adhering to and guarding Christian faith, 
 or faith in the mysteries of the Christian religion, with 
 a conscience pure and free from reproach. 
 
 10. And let these, too, be first proved and subjected 
 to a rigorous trial for a long time, and after that, if 
 no crime can be alleged against them, let them be 
 admitted to the sacred ministry of serving. 
 
 11. The woman should, in like manner, be distin¬ 
 guished for moral propriety, particularly in the matter 
 of chastity; not given to calumny or detraction, and 
 faithful in all things. 
 
 12. The deacons should be husbands of one wife, 
 and also should have their sons and their entire house¬ 
 hold well regulated. 
 
 13. Those who will have well served in the office of 
 deacon will merit for themselves an honourable post, 
 and earn for themselves much confidence and freedom 
 of speech in preaching the faith of Christ Jesus. 
 
 Commentary 
 
 ecclesiastical usage, it always designated the chief pastor of a Church, and here 
 the word “ bishop” is used in the singular number (verse 1), while “deacons” is used 
 (verse 8) in the plural, as if to show that, when speaking of bishops, the Apostle referred 
 to that order of pastors, only one of whom can be found in any city; whereas, presbyteri 
 or priests were many in one Church, inducat presbyteros ecclesiceT —(James v.) St. 
 Epiphanius says—the reason why he makes no mention of priests is, because in the 
 primitive ages, the public functions of the Church were discharged by the bishop, 
 assisted by the deacons: hence, the ministrations of priests in many instances were 
 not required, because the number of the faithful in several cities was very small. Of 
 this, the city of Neocesarea, of which St. Gregory Thaumaturgus was bishop, furnishes 
 an example. It may be given as a general answer, that the very great similarity 
 between the functions of the bishops and priests, (v.g.) conferring sacraments, consecrat¬ 
 ing the Eucharist, celebrating Mass', &c., made it quite unnecessary for the Apostle to 
 refer to the priests, as a distinct order; whereas, the functions of the deacons were 
 quite distinct, under whom he includes the sub-deacons , on account of the similarity of 
 functions also .—(See Philippians, i. 1 ; Titus, i. 5). 
 
 9. “ The mystery of faith,” may also mean : the obscure truths of faith unknown to 
 the common faithful. Some understand by it, the Eucharist, the distribution of which 
 was one of the principal functions of the deacons; according to them the meaning 
 is, distributing the adorable Eucharist—which in the very words or consecration is 
 termed “ mysterium fideij '—with a clean conscience. 
 
 11. By “women,” some, with St. Chrysostom, understand deaconesses, or religious 
 females, who were deputed by the bishops to perform certain functions in the Church, 
 
 ( Vide Epistle to the Romans, xvi.) Others understand by them, the wives of the 
 deacons, whose faults might be injurious to religion and chargeable on the deacons 
 themselves, in the same way as the bishop would be charged with the irregularity of 
 his own household (verse 5). Both meanings might be united, as, probably, the wives 
 of the deacons might have discharged the functions of deaconesses. 
 
 “Not slanderers,”, this is a vice to which women are very subject. “ Faithlul in all 
 things; ” if this regard deaconesses, it has reference to the dispensing of the contribu¬ 
 tions among persons of their own sex, to whom men had no access, according to 
 the custom of the Greeks; if it regard the wives of the deacons, it means, that they 
 should be faithful to the marriage contract (and not be adulteresses), and in the 
 management of their domestic concerns. 
 
 12. This verse, is explained in the same way as the second. 
 
 13. “A good degree,” according to some, means the office of presbyter or bishop ; 
 according to others, the highest grade of glory in eternal life, for their humble services 
 
104 
 
 1 TIMOTHY, III. 
 
 XTest- 
 
 14. These things I write to thee, 
 hoping that I shall come to thee 
 shortly. 
 
 15. But if I tarry long, that thou 
 mayest know how thou ougbtest 
 to behave thyself in the house of 
 God, which is the church of the 
 living God, the pillar and ground 
 of the truth. 
 
 16. And evidently great is the 
 mystery of godliness, which was 
 manifested in the flesh, was justified 
 in the spirit, appeared unto Angels, 
 
 paraphrase* 
 
 14. These things I write to thee, hoping to come to 
 thee shortly. 
 
 i - 
 
 15. But should any unforeseen accident retard me 
 longer than I expect, I write in order that thou mayest 
 learn from the instructions given, how to conduct 
 thyself in managing and regulating the affairs of the 
 house of God, which is the Church of the living God 
 —the pillar and the ground of truth. 
 
 16. And confessedly, beyond all question, the truth 
 of which I speak, and which is the foundation of all 
 Christian faith, is a great mystery, hidden during all 
 past ages from the world—a truth calculated to beget 
 
 Commentary. 
 
 in the functions of deacon. “ Much confidence in the faith which is in Christ Jesus,’' 
 i.e. f much confidence in admonishing and correcting others relative to their Christian 
 duties. This will be the result of their own personal irreprehensibility. 
 
 15. “ The house of God,” in which, as in a well regulated household or family, all 
 the members have their proper functions and duties, “ which (house) is the Church of 
 the living God,” to distinguish it from the churches, or rather temples of false gods, 
 who, as such, i.e., as vested with divinity, have no existence whatever. This Church 
 “ is the pillar and ground of truth ; ” because, as the pillar supports the superstructure, 
 so does the Church preserve and guard inviolate the deposit of faith left by God to the 
 world. Hence, in matters of faith, the Church can never err, otherwise she could not 
 be termed “ the pillar of truth.” She must, therefore be gifted with infallibility , of which 
 the promises of Christ are the guarantee; for, unless she were vested with this super¬ 
 natural gift, she could never support or guard the faith against the insidious assaults of 
 her manifold enemies; nor could she define points, the most minute and difficult, 
 surpassing the human understanding (such as many points of faith are), with the 
 accuracy required to furnish, in all cases, sufficient grounds or motives of credibility, 
 for the firm assent of faith. How could it be expected that the learned and inquisitive 
 portion of mankind would embrace truths incomprehensible to reason (as many of the 
 truths of faith are), unless they had a sufficient security that the authority which 
 propounded them was infallible in so doing ? If the propounding authority were not 
 infallible, the precise point of faith, which men would be called upon to believe unhesi¬ 
 tatingly, might not really be revealed at all. The fact, therefore, of the Church being 
 constituted “ the pillar of truth,” proves her infallibility. Hence, it appears, that God 
 would not have propounded sufficient motives of credibility for bringing all classes of 
 men to faith, and consequently to salvation, unless he left some infallible means of 
 arriving at the knowledge of his divine revelation. As, then, he has constituted the 
 Church, “ the pillar of truth,” of course, in reference to all classes of men , and all classes 
 of revealed truth , he must have gifted her with infallibility—the only motive accom¬ 
 modated to the learned—otherwise, she might be the bulwark of error. This passage 
 also proves the visibility of the Church; since the duties marked out for Timothy could 
 not be performed in an invisible Church; and as the precepts given to Timothy apply to 
 all bishops, at all times ; hence, the Church must be, at all times, visible. 
 
 16. The truth, of which the Church is the guardian and depositary, has for its basis 
 and foundation, the great fundamental article of Christ’s Incarnation, and the other 
 mysteries of his life, death, and resurrection, which flow therefrom. These arelthe 
 foundation of all Christian faith. The Apostle calls this Incarnation of the Son of 
 God, a “great mystery,” because it was concealed during all past ages (Ephesians, iii.), 
 and was only revealed of late. It is a “ mystery of godliness,” because calculated to 
 promote the worship and glory of God. The Apostle refers to it particularly here, 
 because it was a fundamental truth regarding which many of the early heretics had 
 erred. The Greek reading of this verse runs thus : and , confessedly , it is a great mystery 
 of piety , God has been manifested in the flesh , has been justified in the spirit, appealed to 
 angels , &c. This reading is found in St. Chrysotom. The Vulgate reading of this verse 
 
1 TIMOTHY , III. 
 
 105 
 
 XTejt paraphrase. 
 
 feelings of piety towards God; and it is this—viz., 
 that God—or the Word of God—of his own nature, 
 invisible, has been manifested and rendered visible in 
 human flesh, has been justified from the calumnies 
 of the Jews and proved, what He declared himself 
 to be—viz., the natural Son of God—by the stupendous 
 miracles which He performed, and by the gifts of the 
 Holy Ghost visibly poured forth upon Him ; was seen 
 by angels, who ministered to Him repeatedly, adoring 
 Him at his Nativity, Resurrection, &c.; was preached 
 to the Gentiles, who were before permitted to walk in 
 their own ways; was believed in the world, after He 
 was preached there; and was assumed gloriously into 
 heaven. 
 
 Commentary. 
 
 is supported by the Syriac, Ethiopic, and Armenian versions, and by the Latin Fathers 
 generally. The Greek reading more clearly and explicitly conveys the meaning which 
 is commonly given to our Vulgate reading, as in the Paraphrase. The words are un¬ 
 derstood of the mystery of the Incarnation, and of the other mysteries of our blessed 
 Saviour’s life and death, which flow from the Incarnation. 
 
 “ Which was manifested in the flesh,” means, that God, as the Greek expressly has 
 it, who was heretofore invisible, became visible in human flesh, which he assumed at 
 his Incarnation. “Justified in the spirit;” “justified” has frequently, in the SS. 
 Scriptures, the meaning given it here, viz., declared and proved to be just, &c. ; 
 “appeared unto angels,” who adored him at his Nativity, Resurrection, &c., and 
 frequently ministered to him ; he was seen by them now in a new form, and 
 his multifarious wisdom, hitherto unknown, was now clearly seen by them.— 
 Ephesians, iii. 
 
 hath been preached unto the gen¬ 
 tiles, is believed in the world, is 
 taken up in glory. 
 
io 6 
 
 1 TIMOTHY, IV. 
 
 flr 
 
 CHAPTER IV. 
 
 Bnalpsis* 
 
 The Apostle , having before established the unerring authority of the Church , in guarding 
 the deposit of revealed truth against the encroachments and insidious attacks of error • 
 now asserts in this chapter, that certain destructive errors shall soon spring up (1-5), 
 Against these he admonishes Timothy , to guard the flock confided to his charge , by in - 
 structing them in sound doctrine (6). He exhorts him to works of piety (8) ; by the 
 gravity of his conduct to merit public respect (12); and by keeping in mind the exalted 
 gift conferred on him (14), to live in such a way as to insure his own salvation and that 
 of his people (16). 
 
 1. NOW the spirit manifestly 
 saith, that in the last times some 
 shall depart from the faith, giving 
 heed to spirits of error, and doctrines 
 of devils, 
 
 2. Speaking lies in hypocrisy, and 
 having their conscience seared, 
 
 3. Forbidding to marry, to ab¬ 
 stain from meats, which God hath 
 
 paraphrase* 
 
 1. Now, the Holy Ghost openly and clearly reveals 
 to me, that in the times immediately approaching 
 some will apostatize from the faith, giving heed and 
 attention to erring, deluded men, and to diabolical 
 doctrines advanced by them. 
 
 2. Men who, putting on the appearance of sanctity, 
 propound false doctrines, which appear to be holy, 
 whose consciences are callous to every feeling of re¬ 
 morse or compunction, in the commission of deeds of 
 iniquity, 
 
 3. Prohibiting marriage and ( commanding ) men to 
 abstain from certain kinds of food, which God created 
 
 Commentary 
 
 1. “In the last times.’’ The word “ last,” as it appears from the Greek, verepotg, means 
 times immediately approaching : the Apostle, in speaking thus, wishes to intimate to 
 Timothy, that he will himself have to encounter these errors, and, therefore, 
 must use the utmost diligence. “Will depart.” In Greek, cnroaTr'ivovTcu, will apostatize. 
 “Spirits of error.” A Hebrew .form of expression for erring spirits; “doctrines of 
 devils,’’ by a similar idiom means, devilish , or diabolical doctrines —doctrines of which 
 the devil is the author and suggester. 
 
 2. “ Speaking lies in hypocrisy.’’ This is connected with the preceding verse; 
 
 attending to diabolical doctrines advanced by men, speaking lies, &c. “ In hypocrisy,” 
 
 may either affect the doctrines which have the appearance of holy doctrines, viz., the 
 prohibition to marry, has the appearance of recommending chastity; and abstinence 
 from meat, the appearance of temperance; or, the men who, while they publicly pretend 
 to lead lives of sanctity, in private, indulge in every species of immorality. “And 
 having their conscience seared.” In the word “seared”—the Greek of which, 
 KeKavTppiaafievwy , means, cauterized —there may be an illusion to a brand of infamy 
 stamped on criminals. In that case, the words mean, that, notwithstanding their ex 
 ternal profession of sanctity, their souls contain the certain seeds, the undoubted 
 marks of corruption, arising from their bad habits. As a bodily sore is the source of 
 bodily corruption; so, is their former immorality the source of fresh deeds of sin; or, 
 the allusion contained in the word “seared,” may refer to the cauterizing of mortified 
 flesh, sometimes resorted to by surgeons. In this case, the meaning is that given in 
 the Paraphrase—that their consciences are steeled against every feeling of remorse or 
 compunction, in the commission of iniquity. 
 
 3. He instances one or two of their diabolical doctrines, prohibiting marriage (com- 
 
1 TIMOTHY , IV. 
 
 107 
 
 XTe£t 
 
 created to be received with thanks¬ 
 giving by the faithful, and by them 
 that have known the truth. 
 
 4. For eveiy creature of God is 
 good, and nothing to be rejected 
 that is received with thanksgiving : 
 
 5. For it is sanctified by the 
 word of God and prayer. 
 
 paraphrase* 
 
 for the purpose of being used with thanksgiving by 
 the faithful and by those who have known the truth. 
 
 4. For, it is a certain truth, which they should 
 know, that, of its own intrinsic nature, everything 
 created by God is good; and, therefore, that nothing 
 deserves to be rejected as evil of itself; but that every 
 gift of God should rather be used and received with 
 thanksgiving. 
 
 5. Moreover, the use of it is sanctified by the word 
 of God and prayer. 
 
 Commentary 
 
 inanding), to abstain from certain kinds of food. The word, commanding , is evidenly 
 understood to fill up the sentence. “ Which God hath created to be received,” &c. 
 The Apostle passes by the first error, as too patent to need refutation; and the second 
 error regarding abstinence from certain sorts of food, as of themselves evil, he refutes, 
 first, from the intention of God in creating them, which was, that “the faithful,” or 
 “those who have known the truth,” would use them with thankfulness. God has 
 destined these kinds of food for the use of unbelievers also ; but they deprive them¬ 
 selves of the legitimate use of them frequently, as in the present instance, from false 
 and superstitious notions. It is only the faithful that use them properly; and it is for 
 the faithful in a particular way, that all things were destined by God. 
 
 4. And among the truths which all the faithful should know is, this proposed by 
 Moses in Genesis, that “ God saw, that all things which he created were good,” and- 
 hence it follows, that no food deserves to be rejected, of its own nature, (such is the 
 force of the Greek word, airofiXnrov, corresponding with “to be rejected,”) but 
 that all kinds of food should be received and used with thanksgiving. The second 
 argument, then, is derived from the authority of God asserting that all things created 
 by him were good. 
 
 5. Again, he says, that any injurious tendency which might be attached to food, 
 owing to the power which, after man’s transgression, “ Satan obtained over earthly 
 things, is removed, and this power, counteracted by the “ word of God;” which either 
 means the words taken from SS. Scripture, employed in the blessing of food; or, faith, 
 which comes from the word of God, and is the word believed. “ And prayer,” which 
 we offer to God to remove all injurious tendency from food. Hence, the custom of 
 grace at meals so. early as the day the Apostle, as also of exorcisms and benedictions 
 of bread, wine, &c., to repress the power, which the demon has, of effecting evil, by 
 means of material things. 
 
 In this entire passage there is no ground whatever for argument against the celibacy 
 of the clergy, or the fasts of the Catholic Church. Surely, the Apostle does not mean 
 to assert, that it is “ the doctrine of devils,” to forbid marriage in certain instances, 
 (v.g.) when the parties are bound by vows, or in case of other impediments; if so, he 
 was himself the first to practise the doctrine of devils (chap. v. 11.) Nor can he call the 
 precept of abstaining from certain kinds of food, in some cases, the doctrine of demons; 
 for so, would not God himself, in forbidding Adam to eat the fruit in Paradise, be guilty 
 of sanctioning such a doctrine ? 
 
 To what then does the Apostle refer ? He refers to the errors broached by the 
 ancient heretics, Ebion, Satiirninus, the Encraticae,the Marcionites, the Manichees, 
 and the whole tribe of the early illuminati or Gnostics, who forbade marriage, and the 
 use of certain food, wine, &c., as in se evil, and proceeding from an evil principle. 
 That such doctrines were held by the heretics in question we have the authority of the 
 ancient Fathers. This is asserted by St. Ignatius in his Epistle to the Philadelphians 
 regarding the Ebionites; by St. Iraeneus (Lib i. c. 22), and by Theodoret regarding 
 Saturninus; by St. Chrysostom regarding the Encraticae and Marcionites ; by St. 
 Augustine, St. Jerome, and St. Epiphanius regarding the Manichees. Such were the 
 doctrines denounced by the Apostle as “ the doctrines of devils.” The same is clear 
 from the line of argument adopted by the Apostle in refutation of them. He maintains 
 
io8 
 
 1 TIMOTHY , /F 
 
 UC£t. 
 
 6. These things proposing to the 
 brethren, thou shalt be a good 
 minister of Christ Jesus, nourished 
 up in the words of faith and of the 
 good doctrine which thou hast at¬ 
 tained unto. 
 
 7. But avoid foolish and old 
 wives’ fables : and exercise thyself 
 unto godliness. 
 
 8. For bodily exercise is profitable 
 to little : but godliness is profitable 
 to all things, having promise of the 
 life that now is, and of that which 
 is to come. 
 
 paraphrase* 
 
 6. By expounding these things to your brethren, 
 you will prove yourself to be a good minister of Christ, 
 and you will show how well educated and nurtured 
 you have been in the faith and in sound doctrine, which 
 you have perfectly learned and followed up. 
 
 7. But avoid and despise foolish and old woman’s 
 stories, but exercise yourself in solid piety, attending 
 to these actions of morality, that advance the worship 
 of God which faith alone points out to us. 
 
 8. For the corporal exercise of the gymnasium 
 profits only in a trifling degree and but for a short 
 time; whereas, piety, or the exercise of the spiritual 
 gymnasium, is useful for securing all sorts of bless¬ 
 ings, having annexed to it the promise of present and 
 future goods. 
 
 Commentary 
 
 that every creature of God is in se good, and that nothing of itself deserves to be 
 rejected (verse 4). The heretics, to whom he refers, must, therefore, have maintained 
 the opposite. Do Catholics prohibit marriage as evil in itself ? Certainly not. They 
 maintain it to be, of itself , good, even one of the Seven Sacraments of the New Law. 
 But, this would no.t warrant marriage in every case. The heretics themselves, who 
 assail the Catholic discipline, would not allow marriage between persons within the 
 prohibited degrees of kindred, nor between two persons, one of whom was already 
 married; until lately, marriage was interdicted by them to the Fellows of Trinity 
 College, and at this very moment, it is interdicted to policemen, until after certain terms 
 of service ; and still they would not have it said, that they are acting against the doctrine 
 of the Apostle. How absurd and inconsistent, therefore, is their charge against the 
 Church of God, on this score? Do Catholics, in forbidding certain meats on fast days, 
 forbid them, as evil of themselves ? Certainly not. It might as well be made a charge 
 against a physician, who prohibits the use of certain meats to his patients, that he 
 acts against the doctrine of the Apostle, as charge it upon the Catholic Church. She 
 enjoins abstinence from certain meats and certain quantities of food, for spiritual 
 reasons, as spiritual efficacious medicines, to cure the maladies of the soul; for, “ there 
 are certain devils, which can be cast out only by prayer and fasting.” 
 
 6. By expounding these things to your brethren, and cautioning them against the 
 opposite errors, you will prove yourself a good minister of Christ, and show how well 
 nurtured you had formerly been in “faith and doctrine,” i.e., in the knowledge of your 
 practical duties. “Nourished,” may also mean, being nourished and supported by the 
 constant reflection on faith, &c. (ver. 15). “Meditate on these things, &c. The word 
 “ nourished,” evrpEtyo/uevoQ, being, in the Greek, a middle verb, may also have an active 
 signification, thus: “bringing them up and forming them in the summary of your faith,” 
 &c. The Greek word for “minister,” Siclkovoq, literally means, a deacon. 
 
 7. He probably alludes to the stories of the heretics, particularly of the Simonians, 
 who, as we are informed by St. Epiphanius and Augustine, forged long and foolish 
 tales, regarding the good and evil principles, the fight of the angels, &c. 
 
 8. Having alluded in the words, “ exercise thyself,” to the athletic exercises of the 
 gymnasium, so common among the Greeks, he shows the advantages of the spiritual 
 gymnasium over the corporal, so much prized and practised amongst them. The 
 corporal exercise has but a trifling temporary result; it produced bodily health and 
 vigour, and gained a mere corruptible crown, which lasted but a short time (1 Cor. ix.); 
 whereas, the spiritual gymnasium, i.e., piety, is useful for all things, for obtaining all 
 sorts of blessings, temporal and spiritual, having annexed to it the promise of the goods 
 of this life and of the life to come. “Seek first the kingdom of God and his justice, 
 and all these things will be added unto you.”—(Matt. vi. 33). And although men the 
 most holy are, oitentimes, in this life visited with afflictions, they shall be fully com¬ 
 pensated with a higher order of goods, (v.g.) patience, spiritual joy, &c., in this life, and 
 eternal glory in the life to come. 
 
1 TIMOTHY, IV. 
 
 log 
 
 ■ftert. 
 
 9. A faithful saying and worthy 
 of all acceptation. 
 
 10. For therefore we labour and 
 are reviled, because we hope in the 
 living God, who is the Saviour of 
 all men, especially of the faithful. 
 
 11. These things command and 
 teach. 
 
 12 Let no man despise thy youth: 
 but be thou an example of the faith¬ 
 ful, in word, in conversation, in 
 charity, in faith, in chastity. 
 
 13. Till T come, attend unto 
 reading, to exhortation, and to 
 doctrine. 
 
 14. Neglect not the grace that is 
 in thee, which was given thee by 
 
 paraphrase. 
 
 9. This assertion regarding the good effects of 
 piety is a true saying, worthy of entire, unqualified 
 acceptance. 
 
 10. For, we willingly submit to the labours and 
 miseries of this life, and we patiently bear the re¬ 
 proaches and persecutions of men on this account, 
 because we hope in the living God, who is the Saviour 
 of all men, especially of the faithful. 
 
 11. Teach all these things with the authority of a 
 bishop. 
 
 12. In order that no one shall despise thee on 
 account of thy youth, be the model of the faithful 
 in the gravity and prudence of your words, in the 
 sweetness and amiability of your external intercourse 
 with them, in the expression of ardent charity, of 
 lively faith, and in the purity of morals, particularly 
 in chastity. 
 
 13. Until I come to you, diligently attend to reading 
 the SS. Scriptures, to exhorting the faithful to 
 continue in the practice of the virtues which they 
 already know, and to the instruction of the ignorant 
 in the duties and truths of religion. 
 
 14. Do not suffer the grace to lie dormant, which 
 had been conferred on thee, when, in accordance with 
 
 Commentary 
 
 9. He adds this on account of the importance of our keeping in mind the rewards 
 attached to the service of God, as a stimulus for us to attend to our religious duties. 
 We may fairly attribute our indifference and spiritual indolence to our forgetfulness of 
 these exalted rewards. 
 
 10. In this verse, is found an argument similar to that in favour of the resurrection 
 (1 Cor. xv.) derived from the labours, perils and bad treatment which the Apostles 
 endured. They submitted to all, because they hoped in the living God, who is Saviour 
 of all men, whom he furnishes With the necessary means of salvation, but chiefly of the 
 faithful, whom he furnishes with still more special and efficacious helps, and whose tem¬ 
 poral wants he will not neglect, so far as they conduce to the great end of their eternal 
 salvation. “ We labour,” &c. In Greek, Ka KonCjiiev rai oveifitZofieOa, we both labour 
 and are reviled. Both , is wanting in the chief manuscripts. 
 
 11. He tells Timothy, to teach these things, regarding “the great mystery” (iii. 16), 
 heresies, piety, &c., with the authority of a bishop ; for, although young, he was still a 
 bishop, and, therefore, vested with authority. 
 
 12. Timothy was a young prelate ; hence, to conciliate the respect due to his station, 
 
 the Apostle tells him to supply, by the gravity of his manners and the maturity of 
 Episcopal virtue, what was wanting to his years. “ Be an example of the faithful in 
 word.” Let your words be grave and prudent. The words, “ in conversation,” refer 
 to his conduct and external intercourse with the people, which should be marked by 
 sweetness and amiability. “ In charity.” In the manifestation of your love of God 
 and your neighbour. In the Greek are added here, the words, in the spirit , expressive 
 of the fervour of God’s spirit working in him. These words are not in the chief Manu¬ 
 scripts, nor in the Fathers generally. “In faith,”.“ in chastity.” Hence, Timothy 
 
 must have led a single life ; otherwise, how could he be the model of chastity to others ? 
 and the Greek word, ayvelu, expresses chastity of the highest order, virginal chastity. 
 
 13. “ Attend unto reading.” He refers to reading the SS. Scriptures, which St. 
 -Ambrose calls, Liber Sacerdotalis , and from which the Pastor of souls will derive 
 matter for “ exhortation and doctrine,” that is for private (“ exhortation ”) and public 
 instruction. (“ Doctrine.”) 
 
 14. “ Neglect not the grace that is in thee,” &c. What this “grace” refers to is 
 
 -much-controverted. Some, adhering to the meaning of-the Greek word, which 
 
IIO 
 
 1 TIMOTHY, IV 
 
 ZTest* 
 
 prophecy, with imposition of the 
 hands of the priesthood. 
 
 15. Meditate upon these things, 
 be wholly in these things ; that thy 
 profiting may be manifest to all. 
 
 16. Take heed to thyself, and to 
 doctrine : be earnest in them. For 
 in doing this thou shalt both save 
 thyself and them that hear thee. 
 
 paraphrase. 
 
 the revelation of God, the priests (of the first order) 
 imposed hands on thee. 
 
 15. Make these things the subject of repeated medi¬ 
 tation. Be constantly engaged in them, so that your 
 advancement, both in piety and knowledge, may be 
 clearly seen by all men. 
 
 16. Attend to your own sanctification, and to the 
 instruction of your flock; persevere in these two 
 things: for, thus, you will save both yourself and 
 those who hear you. 
 
 Commentary. 
 
 means, a gratia gratis data, or a gratuitous gift, given for the benefit of others* and not 
 necessarily supposing the sanctification of the subject on whom it is conferred, under¬ 
 stand it of the Episcopal order conferred on him, and enabling him to exercise certain 
 functions. Others understand it, of the gratuitous gift necessary for discharging the 
 pastoral duties conferred on him at ordination, viz., the gift of teaching, exhorting, &c., 
 which, although possessed by Timothy before his ordination, was still confirmed and 
 increased at his consecration, when he also received sanctifying grace ; and this is the 
 gift which St. Paul tells Timothy to reduce to practice, by exhorting and teaching. It 
 seems very likely, that “ grace ” means also, sanctifying grace of a specific kind, which, 
 together with a right to actual graces, when necessary in due time, for the discharge 
 of certain specific duties and the exercise of certain functions, is conferred in the 
 sacraments. This sanctifying grace, joined to the actual graces referred to, 
 is, what Divines call, sacramental grace , and to this St. Paul here refers; for, the 
 Greek word in many places denotes, sanctifying grace, fv.gl) Rom. v. 15, vi. 23. Sacra¬ 
 mental grace,, as- it is called, is not, as a habit, really distinct from sanctifying grace in 
 general. It is only a new intrinsic permanent modification, a special vigour super- 
 added to sanctifying grace, which is also the principle of actual graces, to be conferred 
 in due time and circumstances.—Billuart. “ Which was given thee by prophecy, 
 with the imposition,” &c., i.e., which was given thee, when, by divine revelation, the 
 bishops, or priests of the first order, imposed hands on thee. That he refers to 
 the bishops, is clear, because he says (2 Ep. i. 6), that he himself imposed hands on 
 him, being the principal person employed in his consecration. The only ceremony 
 which he refers to in the ordination of Timothy is the “ imposition of hands; ” 
 because this was a ceremony common to many other things, and served to 
 conceal the knowledge of the sacred mysteries and the arcana of the faith from the 
 infidels. 
 
 16. “ Attend to thyself and to doctrine*” A most useful exhortation for such as are 
 engaged in the exalted duties of saving the souls of their brethren. While ministering 
 to others, they may neglect their own sanctification, and while saving thousands of 
 others, they should take care to escape damnation by attending to themselves. This 
 all-important work of self-sanctification, the Pastor of souls will promote most effectually 
 by constant meditation on the great truths of eternity. In such meditation, the fire of 
 divine charity, and a burning thirst for his own perfection, will spring forth. In 
 truth, it is not too much to say, that without a proper attention to this holy exercise of 
 mental prayer in some form, the salvation of a Pastor of souls is morally impossible; 
 in other words, he will scarcely be saved without it. He will also promote his 
 sanctification by securing for himself, through a filial devotion to the glorious Queen 
 cf Heaven, the powerful protection of this Most Chaste Virgin and Mother, in whom 
 no one ever confided and was confounded. Memorare, Opiissima Virgo Maria, &c. 
 A Pastor desirous of his own sanctification, and that of his people, should never 
 fail to recommend himself and them to the powerful* protection of St. Joseph 
 also. In all his necessities, he should have recourse to St. Joseph. “//<? ad Joseph — 
 (Genesis, xli. 55). 
 
 “ Be earnest in them.” This is the one thing necessary for a Pastor of souls—his 
 own sanctification and that of his people. This alone will form the subject matter of his 
 
1 TIMOTHY , V. 
 
 111 
 
 Commentary 
 
 judgment when he shall stand before the tribunal of Jesus Christ. He shall have to 
 render a most rigorous account of the means he employed for securing the faith and 
 piety of his people. The more exalted his station, the heavier, the judgment of 
 neglect, judicium durissimum his qui prcesunt. Woe to the Pastor of souls, if embark¬ 
 ing in affairs that do not concern either the temporal preservation, or, the sanctification 
 and salvation of his people, he selfishly. becomes wholly engrossed in personal, 
 secular matters, at variance with , the perfection of his state and opposed to his sublime 
 calling! 
 
 CHAPTER V. 
 
 Hna Issts*. 
 
 Jn this chapter , the Apostle instructs Timothy in the manner of admonishing and correcting 
 both the young and the old { 1-2). In the next place, he gives him instructions regarding 
 the widows who were to be admitted among those supported by the Church, on a part of 
 the offerings of the faithf ul. .He points out the quality of such widows:—They should 
 be really destitute (3); given to prayer (5); sixty years of age (9); of a good reputation 
 (10). He then points out the class of widows who should not be admitted among this 
 number (11, 12, 13). 
 
 He, in the next place, instructs him how he should treat his clergy, both in supporting them 
 (17), and in receiving accusations against them (19, 20). 
 
 Finally, he implores of him to act the part of a just judge in deciding Ecclesiastical matters 
 (21). jy°l 1 ° be rash or precipitate in admitting persons to Holy Orders, and to 
 lead a life of chastity. 
 
 TEejt. 
 
 I. AN ancient man rebuke not : 
 but entreat him as a father : young 
 men, as brethren; 
 
 2. Old women, as mothers: young 
 women, as sisters, in all chastity. 
 
 paraphrase* 
 
 1. Rebuke not with severity a person your senior in 
 years, but admonish him with sweetness, so as to 
 appear entreating him, like a son entreating his father, 
 and sweetly exhort and admonish young men as 
 brothers. 
 
 2. Aged women admonish, as mothers; and the 
 young, as sisters, guarding against everything either 
 in the language of admonition, or its circumstances, 
 that might endanger chastity (or lead to disedifica- 
 tion). 
 
 Commentary 
 
 1. “ An ancient man,” i.e., your senior in years, “ rebuke not.” The Greek is, /itj 
 i 7 wr\r)tr]Q, strike not; it means, to rebuke in a harsh manner, “but entreat him as a 
 father.” The Greek word for “ entreat,” rapaKaXu, means, also, to admonish. This, 
 of course, regards ordinary cases of delinquency; because if an old man commits 
 grievous sin and gives scandal to the young, he forfeits the privileges of age, and 
 should be rebuked with severity.—“Young men as brethren;”— adi?ionish, under¬ 
 stood. 
 
 2. “Young women, as sisters, in all chastity.” Neither in the language addressed 
 to them, nor in the circumstances of the time, place, &c., should there be anything that 
 might endanger chastity, or, in any way, tend to disedification. 
 
112 
 
 1 TIMOTHY\ V. 
 
 Ue£t. 
 
 3. Honour widows, that are 
 widows indeed. 
 
 4. But if any widow have chil¬ 
 dren, or grand-children; let her 
 learn first to govern her own house, 
 and to make a return of duty to her 
 parents: for this is acceptable be¬ 
 fore God. 
 
 5. But she that is a widow indeed 
 and desolate, let her trust in God, 
 and continue in supplications and 
 prayers night and day. 
 
 6. For she that liveth in plea¬ 
 sures, is dead while she is living. 
 
 paraphrase, 
 
 3. Nourish and support the widows, who may truly 
 be called such, in the strict sense of the word, i.e., 
 destitute of all aid. 
 
 4. But if any widow be not thus destitute—if she 
 have children or grand children, let them learn, in the 
 first place, to regulate their own house properly, by 
 supporting their near friends and widowed domestics, 
 and not throw them as a burden on the Church, and 
 pay back to their parents the duty of support, which 
 is due by them, for the care taken of them in their 
 infancy ; for, this exercise of filial piety is pleasing and 
 acceptable to God. 
 
 5. But let her, who is a widow indeed, that is to 
 say, desolate and destitute of all aid, have recourse to 
 God and hope in him, and devote her entire time, both 
 day and night, to fervent prayers and supplications. 
 
 6. But the widow who lives a life of luxury and 
 self-indujgence, although living and animated in body, 
 is dead in soul, dead to God and to grace. 
 
 Commentary 
 
 3. “ Honour,” i.e., support. “ Honour” has this meaning in many passages of SS. 
 Scripture— (v-g.) Matthew, xv., also in verse 17, of this chapter. “ That are widows 
 indeed,” i.e., in the proper sense of the word; for the Greek corresponding with widow, 
 Xnpag, is derived from a root, signifying, to be destitute. 
 
 4. “ Let her learn.” In the Greek it is, let them learn , &c. This latter reading is 
 preferred in the Paraphrase, because it would appear, that the Apostle, having in the 
 preceding verse referred to the widow, who is deserving of support, now shows who the 
 widow is, that is not deserving of the public support. Again, the Greek word for 
 “ govern,” evat/Suv, means the exercise of that piety which children owe their parents. 
 Moreover, the widow in question is supposed to have “grandchildren” also, and it could 
 not be required of her “to make a return of duty to her parents,” in reference to 
 them, since she had done so already towards her children. Besides, the phrase, “ make 
 a return of duty to her children,” would bear a very forced construction in the Vulgate 
 reading ; whereas, according to the Greek, it runs quite smooth. Finally, the reason 
 assigned, “for this is acceptable before God,” is very like the reason given (Col. iii.), 
 why children should obey their parents. This reading is adopted by St. Jerome, 
 CEcumenius, &c., and preferred by Estius. 
 
 The Apostle here treats of Ecclesiastical widows, who were supported at the expense 
 of the Church. In the infancy of the Church, some of these lived together in commu¬ 
 nities, and others, in their own houses. They made vows of chastity (verse 12), and 
 devoted their entire time to works of piety (verse 5). From among them were taken 
 the deaconesses, who were charged with the instruction of ignorant females, and with 
 preparing them for baptism. They ought to be advanced in age, and were placed 
 under the care of the Bishop; hence, among the reasons assigned by St. Chrysostom 
 for flying the Episcopal office, he assigns the duty of taking charge of widows (lib. 3, de 
 Sacerdotio). In the time of St. Augustine, these had a distinct dress of black colour, as 
 appears from the Council of Orange (c. 15)4 4th Council of Carthage (c. 104); and St. 
 Augustine’s Ep. 199, ad Ecdiciam. The Apostle says nothing about honouring virgins , 
 because the honour to which he refers is the honour of support, and the widows alone 
 required this, the virgins being supported by their parents. 
 
 5. According to the Greek, in this verse he assigns some of the good qualities which 
 should distinguish the Ecclesiastical widow. For, “let her trust in God,” &c.; the 
 
 ' Greek is jfW ikiv, she has trusted , or, trusts i?i God. In our version, the words convey 
 an exhortation. The Greek indicative form is read in St. Chrysostom. 
 
 6. This verse would favour the Greek reading in the preceding. The ecclesiastical 
 . widow, worthy of support, must be a person addicted to prayer, &c. ; for, as to those 
 
 widows that lead a life of ease and indulgence, though their bodies be animated, their 
 

 1 TIMOTHY, V. 
 
 Uejt. 
 
 7. And this give in charge, that 
 they may be blameless. 
 
 8. But if any man have not care 
 of his own, and especially of those 
 of his house, he hath denied the 
 faith, and is worse than an infidel. 
 
 * 
 
 9. Let a widow be chosen of no 
 less than three-score years of age, 
 who hath been the wife of one hus¬ 
 band. 
 
 10. Having testimony for her 
 good works, if she have brought up 
 children, if she have received to 
 harbour, if she have washed the 
 saints’ feet, if she have ministered 
 to them that suffer tribulation, if 
 she have diligently followed every 
 good work. 
 
 11. But the younger widows 
 avoid. For when they have grown 
 wanton in Christ, they will marry : 
 
 ©arapbrase. 
 
 7. Command and explain what I have said to all 
 widows, that they may be free from all reproach, and 
 that the Church may be saved from scandal. 
 
 8. But if any one neglect to make the necessary 
 provision for his near relations, particularly those most 
 closely connected with him, such a man, by unnatural 
 conduct of this sort, has practically denied the faith, 
 and is worse than an infidel. 
 
 9. A widow, in order to be enrolled on the catalogue 
 of those to be supported by the Church, should have 
 reached her sixtieth year, and not be married more 
 than once. 
 
 10. She should have the reputation of practising 
 good works, among the rest, of piously educating 
 her children, and of exercising hospitality, according 
 to her means, towards holy strangers, of washing their 
 feet, according to the existing usage, of having afforded 
 aid and consolation to the afflicted, and of having 
 sought every occasion of doing good. 
 
 11. But younger widows do not admit on this cata¬ 
 logue ; for, after having been supported at the expense 
 of the Church, they will grow wanton, and recalcitrate 
 against Christ, and indulge a wish to marry an earthly 
 spouse: 
 
 Commentary. 
 
 souls are dead. The words of the gospel, “ Suffer the dead to bury their dead, 5 ’ are 
 similar in signification to the words, “she is dead, while living.” Such a person is not 
 a widow indeed; for, though bereft of her husband, she is not still desolate. She 
 employs the means of livelihood which she possesses in purposes of self-indulgence, 
 and not in the exercise of benevolence or charity. 
 
 7. These things, regarding the obligation of prayer, of avoiding luxurious living, 
 &c., teach all widows, so that they may be free from reproach. “ And this give in 
 charge.” In Greek, ravra napay-yeWe, and these things give in charge. 
 
 8. Here he confirms, by a general assertion, what he applied to children and grand¬ 
 children (verse 4), wherein he said,* that if a widow have children, &c., they should 
 pay back the reciprocal duty of support. Here, he goes farther, and asserts if any 
 person, man or woman, neglects the care of his (or her) own , which is generally under¬ 
 stood of such as have claims on them, on the grounds of consanguinity or marriage, 
 “ and especially those of his house,” which is commonly understood of near relatives, 
 parents, brothers, and such as generally live in the same house with a person, and 
 form part of his family, such a one has, practically, and in deed, “ denied the faith, 
 and is worse than an infidel; ” for, the infidels are not dead to these natural feelings. 
 
 9. The widow, to be enrolled on the Ecclesiastical catalogue, must be sixty years 
 of age; because, then, she is unfit for labour, and not in danger of incontinence, to 
 which younger widows would be exposed. At this time, such persons were not so 
 securely enclosed, as the nuns are now within convents. She must be a person who 
 was but once married, a mark of continency. 
 
 10. She must be a person, whom a character for exercising good works will 
 pronounce deserving of support. He instances a few of these good works :—Bringing 
 up her family in piety, exercising hospitality toward holy travellers, washing their feet, 
 according to the custom then existing. The exercise of hospitality was, in the infancy 
 of the Church, very necessary and meritorious, owing to the want of accommodation, 
 and the danger of perversion at the Pagan places of entertainment. The poor widow 
 should exercise it, according to her means and ability. “ If she have diligently followed 
 every good work,” i.e., lost no opportunity of doing good, and had the will and 
 inclination, even when the power of doing good was wanting. 
 
 11. He tells him not to admit permanently, by religious vows, widows under sixty, 
 
 VOL II. ‘ H 
 
 J 
 
1 TIMOTHY, V. 
 
 i H 
 
 XTe^t* 
 
 12. Having damnation, because 
 they have made void their first faith. 
 
 13. And withal being idle they 
 learn to go about from house to 
 house; and are not only idle, but 
 tattlers also, and busy-bodies, speak¬ 
 ing things which they ought not. 
 
 14. I will therefore that the 
 younger should marry, bear chil¬ 
 dren, be mistresses of families, give 
 no occasion to the adversary to 
 speak evil. 
 
 15. For some are already turned 
 aside after satan. 
 
 paraphrase* 
 
 12. Thus incurring damnation for having violated 
 and rendered void the promise which they made 
 before, to their spouse Christ. 
 
 13. Another reason for their rejection is, that they 
 are accustomed to go about, doing nothing, from house 
 to house, and they are not merely idle, but they also 
 indulge in garrulity and foolish talkativeness, and in 
 curiously prying into the concerns of others, and en¬ 
 gaging in conversations which are not becoming. 
 
 14. Considering all things, then, I prefer that, before 
 engaging in vows of chastity, the younger widows should 
 marry, bear children, and manage domestic concerns, 
 and deprive the enemies of the fajth of every oppor¬ 
 tunity of maligning our holy religion. 
 
 15. For, already some of them have deserted Christ, 
 and have passed over to Satan. 
 
 Commentary 
 
 because there is great danger that they will become wanton. The Greek word for 
 “grown wanton in Christ,” Kareo-rpiiviaaiocn rov Xpiarov, conveys an allusion to cattle, 
 that, through wantonness, throw off the yoke, and kick against their masters; so, 
 these widows are apt to grow wanton against Christ, by whose. Church they were 
 to supported, and wish to marry an earthly lover to the injury of their heavenly Spouse, 
 whom they were pledged by vow. “Wanton in Christ.” In Greek, wanton against Christ. 
 
 12. “Having damnation,” i.e., rendering themselves, by this wish to marry, liable 
 to damnation, “because they have made void their first faith,” i.e.,'they rejected (as in 
 the Greek, Tjderqcrat') and consequently violated the promise or vow of chastity, which 
 they formerly made to Christ. This is the interpretation given of this verse by all the 
 Holy Fathers, and, in fact, none other can be admitted ; for, all the interpretations 
 given of it by heretics, who are opposed to vows, are manifestly opposed to the scope 
 and words of the Apostle;—he evidently says, that they have damnation, because they 
 wish to marry. Now, if there were merely question of deserting the faith, and violating 
 their promise at baptism—or of committing carnal sins, as some of them explain it— 
 what would the wish to marry have to do with these?—and, manifestly, in the 
 Apostle’s mind, this wish to marry is the cause of their damnation. Surely, marriage 
 is not opposed to baptismal faith, and it is one of the remedies against concupiscence. 
 The “faith” here opposed to marriage is a vow of continency, and “faith” has often 
 the meaning of promise (Rom. iii.; Gal. v.; 2 Tim. iv.); he calls it “ first,” i.e., 
 former, as in Apocal. ii. 4, 5—“ prima opera facP “ Charitatem tuam primam 
 reliquisti,” i.e., priore?n, also (Acts, i. 1), “ primum quidem sermonemj i.e., priorem 
 sermonem. 
 
 13. Another reason for not admitting them. From idleness following gossiping, 
 curiosity, garrulity, and other faults in women. “ Speaking things which they ought 
 not;” perhaps, divulging secrets, or indulging in detraction, or improper language. 
 
 14. Weighing all things, he prefers that the younger widows should marry, sooner 
 than make vows which they may be apt to violate. In his Epistle to Cor. vii., he 
 prefers, viewing the matter absolutely, that they would be all like himself, i.e., unmarried. 
 'There is no argument here against the profession of young females in convents. There 
 is only question here of widows, and not of virgins . Moreover, at the time of the 
 Apostle, those were not enclosed so strictly in convents, as consecrated virgins are now. 
 Nor had they the extraordinary helps derived from, and merited by, the observance of 
 strict discipline, nor the exact vigilance, such as the Church now practises, with such 
 jealousy, towards the virgin spouses of Christ. Moreover, none are admitted to solemn 
 vows, at present in convents, without being first, subjected, for a reasonable period of 
 time, to a novitiate probation, to test their fitness and consult for their perfect liberty, 
 in regard to their vows and the state of life which, of their own free will and consent, 
 they mean to embrace. 
 
 15. Experience showed the evil effects of precipitancy in the admission of junior 
 widows. 
 
1 TIMOTHY, V. 
 
 Siarapbrase. 
 
 16. If any Christian has widows who have any 
 claims on him, let him support them, so that the Church 
 may not be burdened with their maintenance, and that 
 provision may be made for such widows as are really 
 destitute, having neither friends nor connexions. 
 
 17. The priests who rule well, are deserving of a 
 more liberal and abundant support, particularly such 
 among them as toil at preaching the word of God. 
 
 18. For the SS. Scriptures, saith (Deut. xxi.) “Thou 
 shalt not muzzle the ox that ireadeth out the corn ,” and 
 “ the labourer is worthy of his reward .” 
 
 19. Against a priest do not so much as receive an 
 accusation, unless it be proved by two or three 
 witnesses. 
 
 20. Those who sin in public, rebuke also in public, 
 that the others, deterred by this example of severe- 
 correction, may be restrained within the bounds of 
 duty. 
 
 21. I conjure thee in the presence of God and Christ 
 Jesus, and his holy angels, to observe with exactness, 
 what I have said regarding trials, to act the part .of a 
 just judge, without precipitancy, or without inclining 
 the balance of justice through favour or affection to 
 one side or the other. 
 
 Commentary. 
 
 17. He now passes from treating of widows, to treat of the manner in which Timothy 
 is to act in reference to “ Priests,” which word, in this passage, is commonly supposed 
 to include the priests of the first order, i.e., Bishops, as well as those of the second. 
 For, Timothy, as Primate of Asia, of which Ephesus was the metropolis, had to appoint 
 Bishops throughout the different cities. The pastors, whether of the first or second order, 
 
 “ who rule well,” are deserving of a more liberal support. Such is the meaning of 
 “ double,” a meaning which it has in many parts of SS. Scripture, (v.g.) Jeremiah, chap, 
 xvii., duplici contritione contere cos; ” Proverbs, xli. 21; Isaias, xl. 2. “Especially 
 they who labour in word and doctrine.” No labour is more severe, according to St. 
 Athanasius, than that of the preacher of the gospel. 
 
 18. In confirmation of this, he quotes the law of Moses (Deut. xxv. 14), and the 
 natural law enunciated by our Redeemer (Mat. x. 10 ; Luke, x. 7). The meaning and 
 application of the text from Deuteronomy are given, 1 Cor. ix. 9. Some persons say, 
 the latter text is used by St. Paul himself; the gospel of St. Luke, in which it is found, 
 not being written at this time. So that the words, “ the Scripture saith,” refer only to 
 the first text from Deuteronomy. 
 
 19. The Apostle does not say: Do not pass judgment , on a priest, unless there be 
 three witnesses ; but do not even receive the charge, or proceed to try him, unless there 
 be two or three witnesses. By the law of Moses, a person could not be condemned 
 except on the testimony of two witnesses ; but here, the Apostle commands, that 
 against a priest, the accusation could not be entertained , unless first proved by two 
 witnesses, both on account of his dignity, as also, because he is subject to envy 
 and to enmities, owing to the duty which he has to exercise, of correcting and 
 rebuking others. 
 
 20. But when the sins of men are public, they are to be rebuked publicly, not only 
 for their own emendation, but for the honour of the Church, and for the purpose of 
 deterring others from committing the like crimes. 
 
 21. He conjures him in the name of “ God,” from whom all power is derived, and 
 of “Jesus Christ,” the judge of all, and of “the elect [or holy] Angels,” his ministers, 
 “to observe these things,” i.e., these rules which he has laid down regarding ecclesi- 
 
 16. If any of the faithful have 
 widows, let him minister to them, 
 and let not the church be charged ; 
 that there may be sufficient for them 
 that are widows indeed, 
 
 17. Let the priests that rule well 
 be esteemed worthy of double 
 honour : especially they who labour 
 in the word and doctrine, 
 
 iS. For the scripture saith : 
 Thou shalt not muzzle the ox, that 
 treadeth out the corn : and the 
 labourer is worthy of his reward. 
 
 19. Against a priest receive not 
 an accusation, but under two or 
 three witnesses. 
 
 20. Them that sin reprove before 
 all: that the rest also may have 
 fear. 
 
 21. I charge thee before God, and 
 Christ Jesus, and the elect angels, 
 that thou observe these things 
 without prejudice, doing nothing 
 by declining to either side. 
 
n6 
 
 1 TIMOTHY , F. 
 
 paraphrase* 
 
 22. Do not, on light grounds, and without sufficient 
 trial, impose hands on any man. And do not, by your 
 precipitate admission of unworthy candidates to orders 
 render yourself a participator in the sins of others. 
 Keep thyself chaste, continue to lead a life of 
 chastity. 
 
 23. Do not restrict yourself any longer to drinking 
 mere water, but use a little wine mixed with it, on 
 account of the weakness of your stomach, and your 
 other frequent infirmities. 
 
 24. The sins of some persons are well known, even 
 
 Commentary 
 
 astical trials—to act the part of a just judge, “without prejudice,” which is commonly 
 interpreted to mean, without precipitancy, not coming to a decision before the cause is 
 fairly and fully examined, on both sides. “Doing nothing by declining to either side.” 
 There is an allusion in these words to the equilibrium of scales, when they are made 
 "the instrument of just weights and measures; if they incline to either side, fraud is 
 committed. So is it with the judge, if he entertain favour for either party. Two 
 faults are to be avoided by all judges—precipitancy, and favour or affection ; which are 
 the ordinary causes of unjust decisions. The Apostle cautions Timothy against the 
 former, in the words, “without prejudice;” and against the latter, in the words, 
 “ doing nothing by declining to either side,” holding, with a steady hand, the even 
 balance of justice. In the person of Timothy, he admonishes all Prelates, under pain 
 of incurring the wrath of God, the vengeance of Christ, and the indignation of his 
 holy Angels, to act the part of just judges. The thought of God’s presence, and of that 
 Omniscient Judge, who will, one day, pass sentence on judges themselves, is the most 
 efficacious restraint on the injustice of human tribunals. 
 
 22/ Some refer to this to the Sacrament of Penance, and it is applicable to it. The 
 consequences of precipitate absolutions are frightful; particularly, if absolution be 
 conferred in the case of proximate occasion of sin; and especially of the external 
 occasion of sins of impurity; or, of relapsing sinners. . No doubt, the confessor is, in 
 such cases, guilty of sacrilege, unless he adopt the proper precautions, and renders 
 himself a participator in the future sins of his penitents. The words, however, more 
 probably refer to the admission to Holy Orders, which are called “ imposition of 
 hands.” This latter ceremony being used in the collation of orders, conveyed the 
 proper idea to the mind of the faithful, while it left the unbeliever in the dark, as to the 
 act itself. “Neither be partaker of other men’s sins,” shows the heavy responsibility 
 with which those are charged, who are concerned in advancing men to Holy Orders. 
 Hence, the exactness of the Council of Trent [SS. 23] on this subject, “ Keep thyself 
 chaste.” The Apostle found Timothy chaste, and he now wishes that he should 
 persevere; otherwise, he could not rebuke others transgressing in this most important, 
 most essential, point of clerical morality. 
 
 23. It is clear that Timothy altogether abstained from the use of wine, and drank 
 water only, knowing well how useful such abstinence was to preserve chastity—* 
 “ venter cestuans vino spumit in libidinemP —St. Jerome. The Apostle says, that 
 although he exhorted him to perseverance in chastity, still, he did not wish he would 
 continue to adopt means for that end, which would prove injurious to his health, such 
 as total abstinence from wine. He tells him to “ use a little wine,” evidently insinuating, 
 by the quantity recommended, that it would not be his sole drink, but only taken, when 
 diluted with water. And from the example of Timothy, it is clear, if health did not 
 interfere, that it would be far more perfect to abstain from it altogether. Temperance 
 is a very necessary virtue for a pastor of souls, and should be earnestly recommended 
 both by word and example. Considering the numbers of souls that excessive indulgence 
 in intoxicating drinks sends daily to hell, and the danger there is of falling into this vice, 
 by progressing gradually, total abstinence , when health permits it, is the safest antidote. 
 It is sickening to hear it depreciated. 
 
 24. He returns to the subject of ordaining worthy persons, and instituting an inquiry 
 
 22. Impose not hands lightly 
 upon any man, neither be partaker 
 of other men’s sins. Keep thyself 
 chaste. 
 
 23. Do not still drink water: 
 but use a little wine for thy 
 stomach’s sake, and thy frequent 
 infirmities. 
 
 24. .Some men’s sins are manifest* 
 
1 TIMOTHY, V. 
 
 1 17 
 
 'Seit- 
 
 going before to judgment : and some 
 men they follow after. 
 
 25. In like manner also good 
 deeds are manifest: and they that 
 are otherwise, cannot be hid. 
 
 paraphrase. 
 
 previous to any judgment or inquiry regarding them ; 
 whereas the sins of others are only known, after an 
 inquiry regarding them is instituted. 
 
 25. In like manner, the good works of some persons 
 are fully known, and need no inquiry ; and the good 
 works of others are secret; but these, in the course of 
 trial cannot be concealed (and hence, in such a case, 
 enquiry should be held, lest the deserving be rejected). 
 
 Commentary 
 
 regarding them. Some persons are evidently unworthy; the unworthiness of others will 
 be known only after inquiry. 
 
 25. And others are evidently worthy, their good works being of themselves manifest. 
 And the good works of others which are secret and not public, cannot be kept concealed 
 after investigation ; and, then, they can be admitted to orders. In the preceding verse, 
 he says, the evil works of some are private ; and hence, an examination should 
 take place, less the unworthy be admitted. In this verse, he says, the good works 
 of some are private, and unless examined, the worthy may be rejected. It is 
 not sufficient, if after trial, their evil deeds are not known ; they must give proofs 
 of a good life, before they can be admitted to orders. Woe to Superiors, if 
 they are content with less ! Shall they not have to answer for the innumerable souls 
 which the unworthy object of their careless choice, may be instrumental in damning? 
 It is recorded of St. Leo the Great, that he watched and prayed for forty days at the 
 tomb of St. Peter, begging pardon for his sins through the Apostle’s intercession; and 
 that after that term, St. Peter informed him in a vision : “Your sins are forgiven you 
 by God, except those committed by you in conferring Holy Orders : of these you still 
 remain charged to give a rigorous account.” —(See Lives of Saints, April n). It is 
 much to be feared, that men, in other respects irreproachable, whether Ecclesiastical 
 Superiors, who recommend to Holy Orders, or Prelates who rashly confer them, will 
 answer, at their souls’ peril, before the judgment seat of Christ, for their mistaken 
 lenity, or rather merciful cruelty in advancing even doubtful subjects to Holy Orders— 
 cruelty , to the unhappy subjects themselves, who might be useful members of society 
 and saved in the world, but whom a melancholy experience proves, in almost every ins lance, 
 to turn out unfortunately, in the sacred ministry— cruelty to the Church , that has to shed 
 unavailing tears over their fall— cruelty to the altar , on which they again crucify and 
 trample on the Son of God— cruelty to the faithful, whom, in many instances, they 
 scandalize and luin for ever! In all cases of doubt, the doubt should be resolved in 
 favour of the Church and the souls of the people. 
 
i is ' 1 TIMOTHY, VI. 
 
 CHAPTER VI. 
 
 analysis. 
 
 As a Bishop is charged with the superintendence of his entire flock: hence, ill this chapter 
 the Apostle instructs Timothy in the duties he owes even the most destitute and lowly 
 among his people , viz., the Christian slaves. He should instruct them in the duty of 
 obedience , as well to their unbelieving , as to their Christian masters (i, 2). He denounces 
 the men who taught a different doctrine (3); these he declares to be corrupt in heart , 
 making piety the means for obtaining gain (5). He treats of the dangers of avarice 
 (8, 9), and cautions Timothy , and through him, all the ministers of the Gospel , against 
 this damning vice , and implores them to observe the p?‘cccpts delivered in this Epistle 
 (13, 14-16). He points out the duties of the rich (17-19), and finally , through 
 Timothy, exhorts all Bishops to guard the deposit of faith , and fly foolish novelties 
 originating in the vain opinion of false science. 
 
 XTex t. 
 
 1. WHOSOEVER are servants 
 under the yoke, let them count 
 their masters worthy of all honour ; 
 lest the name of the Lord and Jus 
 doctrine be blasphemed. 
 
 2, But they that have believing 
 masters, let them not despise them, 
 because they are brethren, but serve 
 them the rather, because they arc 
 faithful and beloved, who are 
 partakers of the benefit. These 
 things teach and exhort. 
 
 paraphrase. 
 
 1. Whosoever are in the condition of slaves, under 
 the yoke of servitude, let them regard their masters, 
 although unbelievers, with feelings of reverence, serving 
 them with prompt obedience, and respectful submis¬ 
 sion, lest, on account of their disobedience, the name 
 of God be blasphemed and the doctrine of the gospel 
 spoken ill of, as sanctioning this disobedience of slaves. 
 
 2. But such slaves as have Christian masters, far 
 from showing them less respect and serving them with 
 less promptitude, on account of being their brethren 
 in Christ, should, on the contrary, redouble their zeal 
 in serving them, because they are Christians, and they 
 should become dear to them, as being sharers in the 
 same benefits of Christianity with themselves. Do 
 thou teach them, so that they may know these things, 
 and exhort them to the practice of the same. 
 
 Commentary. 
 
 1. “ Their masters/’ He speaks of unbelieving masters. In the next verse, be 
 speaks of Christian masters. “ Lest the name of the Lord (in Greek, of God ) and 
 his doctrine be blasphemed,” lest these infidel masters should blaspheme the name of 
 God and the doctrine of the gospel, as sanctioning rebellion on the part of slaves, and 
 the dissolution of social order. This conduct on the part of the slaves would estrange 
 the infidels from the faith ; whereas, the Apostle tacitly conveys an admonition to 
 slaves to render the faith commendable, by their obedience to their unbelieving masters, 
 and thus induce them to embrace it. 
 
 2. “ Because they are brethren,” i.c., because their masters are their brethren in 
 Christ. This is no reason why they should, in a civil point of view, dispute their 
 superiority, and refuse them obedience. On the contrary, it is an additional motive to 
 serve them with greater zeal. “And beloved.” The Greek, aycnrr)To\, means, and 
 deserving to be loved ., because their masters are sharers with them in the same blessings 
 of Christianity. Others make the words, “ who are partakers of the benefit,” refer to 
 the slaves, as if he said, that the slaves are made partakers of the beneficence of their 
 masters; the rigour of servitude being greatly relaxed under Christian masters, who 
 also feed, clothe them, and allow the free exercise of their religious duties. “Teach 
 these things ” to the ignorant, “ and exhort ” those who already know them, to practise 
 them. 
 
1 TIMOTHY, VI. 
 
 Cert. 
 
 3. If any man teach otherwise, 
 and consent not to the sound words 
 of our Lord Jesus Christ, and to 
 that doctrine which is accorded to 
 godliness, 
 
 4. He is proud, knowing nothing, 
 but sick about questions and strifes 
 of words : from which arise envies, 
 contentions, blasphemies, evil sus¬ 
 picions, 
 
 5. Conflicts of men corrupted in 
 mind, and who are destitute of the 
 truth, supposing gain to be god¬ 
 liness. 
 
 6. But godliness with content¬ 
 ment is great gain. 
 
 I 19 
 
 ©arapbrase. 
 
 3. But if any man teach otherwise than we have 
 taught, and refuse assent to the salutary and wholesome 
 words of our Lord Jesus Christ, and that sound 
 doctrine of the gospel, which promotes true piety, 
 
 4. Such a man is inflated with empty pride, he 
 knows nothing, but is sick (and ravirfg) about futile 
 questions, and mere verbal disputes, which are the 
 source of envy, of contentions, wrangling, of reproach¬ 
 ful invectives against man, as well as blasphemies 
 against God, of evil suspicions, or perverse dogmas 
 and opinions, 
 
 5. Of foolish and pernicious disputations of men 
 corrupt in mind, who are deprived of the light of 
 truth, making piety serve the purposes of gain and 
 avarice. 
 
 6. And, truly, piety accompanied with contentment 
 of mind, which it insures, and which the necessaries 
 of life satisfy, is a great gain. 
 
 Commentary 
 
 3. It appears, that certain false teachers, confounding the spiritual liberty into 
 which Christ had asserted us with civil liberty, taught, that slaves, on becoming 
 Christians, were freed from all human servitude. Such men are here denounced by 
 the Apostle, as the enemies of the gospel and disturbers of social order; while, at 
 the same time, he denounces all teachers of error, as he had already done, chapter i. 
 of this Epistle. 
 
 4. “ He is proud,’’ in the Greek, rervipu-ai, he is swollen , the meaning of which is 
 well conveyed in the words of the Vulgate, swollen and inflated with empty pride. 
 The word also conveys an idea of the mental disease of the man, who recedes from the 
 truth. The words of our Lord Jesus Christ are all sound ; they are the wholesome 
 ailment of the soul; whosoever refuses assent to them is sick in soul, of a distemper 
 analogous to bodily swelling. “ Knowing nothing.” Such a person is destitute of 
 all true and solid knowledge, being deprived of faith. “Sick about questions and 
 strifes of words.” In the Greek, logomachies. “ From which arise envies.” Every one 
 of these affecting the mastery envies such as appear to excel him. “ Contentions,” 
 verbal wranglings, having for object superiority rather than the discovery of the truth. 
 “ Blasphemies,” i.e., reproachful and injurious language both to God and man. “ Evil 
 suspicions.” The Greek, vrovmcu Trurrjpat, also means, pernicious opinions or dogmas. 
 
 5. “ Conflicts.” The Greek word, irapafoarpifiai, means, useless , noxious disputations. 
 St. Chrysostom and others give it another signification which the word bears, “ con¬ 
 tagious communications of men corrupted in mind.” These persons communicate cor¬ 
 ruption and spiritual distemper to such as come in contact with them. “ And who are 
 destitute of truth.” Such persons are corrupted in mind, because blinded, by being 
 deprived of the light of truth, and corrupted in heart, as is proved from their making 
 religion a matter of traffic, looking upon it in the light of a means to subserve the 
 purposes of gain and avarice. In the Greek are added to this verse the words, 
 cKpioraao tnro ru»v toiovtojv, keep aloof from such persons. These words were found in 
 the version used by St. Chrysostom. It is likely that they were admitted into the 
 text, from the margin, or, from some commentary on the passage. 
 
 6. This is a sort of rhetorical correction ; the Apostle corrects himself and says, that 
 piety is a great gain in quite a different sense from that in which these corrupt men 
 viewed it; it is a great gam joined to “ contentment,” by which is meant, a mind con¬ 
 tent with the necessaries of life. So, it implies both a contented mind, and also the 
 supply of the necessary means of life, without which no man can be content; piety 
 insures this contentment; for, the Apostle learned to be satisfied in whatever state 
 he was (Phil. iv. 11), and it also secures the necessaries of life, having the 
 
120 
 
 1 TIMOTHY , VI 
 
 XTejt* 
 
 7. For we brought nothing into 
 this world : and certainly we can 
 carry nothing out. 
 
 8. But having food and wherewith 
 to be covered, with these we are 
 content. 
 
 9. For they that will become rich, 
 fall into temptation, and into the 
 snare of the devil, and into many 
 unprofitable and hurtful desires, 
 which drown men into destruction 
 and perdition. 
 
 10. For the desire of money is 
 the root of all evils ; which some 
 coveting have erred from the faith, 
 and have entangled themselves in 
 many sorrows. 
 
 11. But thou, O man of God, fly 
 these things: and pursue justice, 
 godliness, faith, charity, patience, 
 mildness. 
 
 {paraphrase* 
 
 7. For it teaches us, that as vve have brought 
 nothing with us into this world, so, undoubtedly, we 
 will carry nothing out ot it. 
 
 8. Having, therefore, the necessary food and cloth¬ 
 ing, with these let us be content.- 
 
 9. For, those who wish to become rich and indulge 
 in the pursuits of avarice, fall into several temptations 
 to sin, in which, as in so many snares, they are caught 
 by the devil; and into many foolish and noxious 
 desires, which involve men in miseries of all kinds. 
 
 10. For, the love of money is the root of all evils, 
 and in consequence of eagerly indulging this passion, 
 some persons have deserted the faith, and transfixed 
 themselves with many sorrows. 
 
 11. But thou, O man of God, fly this vice of avarice, 
 and all these other sins which follow in its train, and 
 zealously cultivate Christian sanctity and its concomi¬ 
 tant virtues, viz., piety, faith, love, patience, meekness. 
 
 Commentary* 
 
 promise of the life that now is, &c. (iv. 8). “ Seek first the kingdom of God and his 
 
 justice,” &c. In a word, piety is a great gain on account of the contentment , &c., which 
 it insures. 
 
 7. Piety is apt to beget this contentment, for, it teaches us, that “ we brought 
 nothing,” &c. 
 
 8. And it enables us to draw infallibly this conclusion, that as we will take out of 
 this world, when leaving it, none of our possessions, we should, therefore, be content 
 with the necessaries of life, food, and clothing. The Greek word for “we are content,” 
 api:ea 0 rio 6 jj.eda , shows that the word “ contentment,” in verse, 6, supposes a supply of 
 the necessaries of life, without which, no one can be content, or life prolonged. 
 
 9. i^nother reason for avoiding the pursuits of avarice, “ they that will become 
 rich.” He does not say, they that are rich ; he only speaks of the inordinate desire o r 
 amassing riches—it is this that makes one avaricious, and not the actual possession. 
 “ Fall into temptation,” of fraud, injustice, perjury, &c., “ and into the snare of the 
 devil.” In the Greek, we have only the words, into a snare. The words, “ of the 
 devil,” are wanting. They may have been introduced from chap, iii. 7, and they merely 
 express the sense of the passage more fully. They are, however, found in several 
 manuscripts, and in the several Greek and Latin interpreters. “ And into many 
 unprofitable and hurtful desires.” In some Greek copies, the reading is, unto many 
 foolish and hurtful desires. Foolish , because opposed to reason ; and hurtful ’, because 
 they “ drown men into destruction and perdition,” z>., they involve them both in 
 present misfortune and future misery. This is particularly true of the class whom St. 
 Paul here instructs in the person of Timothy. The desire of amassing riches is seldom 
 exempt from the sins and dangers here enumerated; hence the difficulty in the 
 salvation of the rich.—(Luke, xviii.) 
 
 10. “For the love of money is the root of all evil,” because, there is scarcely a sin 
 which it would not impel a man to commit, such as perjuries, rapines, homicides, and 
 even Deicide, as in the case of Judas. Pride is said to be “the beginning of all sin,” 
 (Eccles, x. 15), because it was the first sin ever committed; hence, it is said of it in 
 quite a different sense from that in which it is said of avarice here. “ And have 
 entangled themselves.” In the Greek, “ and have transfixed themselves ,” &c., Trepuirtipav. 
 Hence, it is, even in this life, the source of countless miseries, as melancholy experience 
 every day testifies. 
 
 1 r. “ O man of God,” Every minister of religion is like Timothy, “ a man of God,” 
 
1 TIMOTHY , VI. 
 
 Uejt- 
 
 paraphrase. 
 
 12. Figh; the good fight of faith : 
 lay hold ori eternal life ^hereunto 
 thou art called, and hast confessed 
 a good confession before many wit¬ 
 nesses. 
 
 13. I charge thee before God, 
 who quickeneth all things, and be¬ 
 fore Christ Jesus who gave testi¬ 
 mony under Pontius Pilate, a good 
 
 onfession, 
 
 14. That thou keep the com- 
 
 I 1 
 
 mandment without spot, blameless, 
 unto the coming of our Lord Jesus 
 Christ, 
 
 15* Which in his times he shall 
 shew who is the Blessed and only 
 
 12. Engage bravely in the glorious struggle for the 
 faith, grasp the prize of eternal life to which thou hast 
 been invited, and in pursuit of which thou hadst made 
 a glorious confession in presence of many witnesses. 
 
 13. I command and conjure thee before God, who 
 vivifies all things, and before Christ Jesus who ren¬ 
 dered publicly under Pontius Pilate a glorious testi¬ 
 mony to truth, 
 
 14. To observe, in their full integrity, without any 
 admixture of error, or without incurring any repre¬ 
 hension for their violation, all the precepts delivered 
 to thee in this Epistle, until the final coming of our 
 Lord Jesus Christ. 
 
 15. Which glorious coming of Christ, he shall dis¬ 
 play at the proper time, who alone is essentially happy, 
 
 Commentary. 
 
 wholly devoted to him, enlisted in his service, his representative before men, consequently, 
 entitled to the utmost respect. But he should, at the same time, fly avarice and its 
 attendant vices, so opposed to the exalted disinterestedness, which should distinguish 
 the man who, at his first entrance into the sanctuary, had chosen God for his inheri¬ 
 tance, and practise “justice,” i.e., Christian justice or sanctity, and its concomitant 
 virtues of “ piety ” towards God; “ faith,” which points out to us heavenly goods ; 
 “ charity ” towards our neighbour, which inspires us with liberality towards him, so 
 opposed to cupidity ; “ patience,” in adversity, and when in want of temporal goods ; 
 “ mildness,” even when offended and maltreated by those, whom we served on former 
 occasions. 
 
 12. In order to incite Timothy to labour with greater zeal in shunning vice, and 
 practising virtue, the Apostle alludes to the Grecian exercises of the gymnasium, of 
 which the people of Asia Minor were so fond, and particularly to the exercises of the 
 racecourse, to which he so often assimilates the course of a Christian life (1 Cor. ix. ; 
 Philip, i. 29 ; Hebrews xii. 1), and compares the struggle in which Timothy is engaged 
 for the faith, in which struggle faith alone can insure success, to these different bodily 
 exercises. “ Lay hold on- eternal life.” This is the prize held out by God, as 
 master of the course, to such as gain the victory. “ And hast confessed a good con¬ 
 fession before many witnesses,” and in pursuit of which Timothy made this public 
 confession, which some understand of the profession of faith, which he publicly made 
 at his baptism; others, of that which he made at Ephesus on the occasion of the 
 tumult referred to (Acts, xix. 25); and a third class, of the public promise, which he 
 made at his Episcopal consecration, of faithfully discharging the duties of a bishop. 
 
 13. He conjures him in the presence of God, who gives life to every creature that 
 lives, and of Christ, who sealed with his blood the testimony which he bore to truth, 
 and gave him the example of declaring the truth at the risk of his life. 
 
 14. “The commandment,” is commonly understood of all the precepts given in 
 this Epistle, “ without spot,” “ blameless,” can, according to the Greek, acnuXov, avem- 
 XriTTTov , affect either Timothy, or the commandment; “ without spot,” is commonly 
 understood of the precepts, which should be kept without the alloy of falsehood or 
 error; “ blameless,” of Timothy, who should not incur reprehension, by violating the 
 commandments given him. “The coming (in the Creek, rrjQ tirKpiivelag, unto the 
 Epiphany or manifestation) of.our Lord Jesus Christ.” Writing to Timothy, he wishes 
 to instruct all bishops, that to the end of time these precepts are obligatory. And he 
 also, by reference to the coming of Christ, which will virtually take place for all at the 
 hour of death, wishes to remind Timothy and all bishops, that they will be judged for 
 the observance of the precepts which he is after delivering. 
 
 15. “Which,” i.e.y apparition or coming, “in his time,” i.e., at the period he has 
 
122 
 
 1 TIMOTHY , F/. 
 
 paraphrase* 
 
 and alone enjoys of himself sovereign sway, the King 
 of kings, and the Lord of those that rule. 
 
 16. Who alone is, of his own nature, unchangeably 
 immortal, and inhabits light inaccessible to mortals, 
 whom no man ever saw in this life, or ever can see by 
 the sole aids of nature, to whom belong honour and 
 empire for endless ages. Amen. 
 
 17. Charge those who possess the goods and riches 
 of this life, not to indulge in feelings of pride, and not 
 to place their trust in frail, fleeting, uncertain riches, 
 but to place their entire trust and confidence in the 
 ever living God, who abundantly furnishes us with all 
 things necessary for use. 
 
 18. Charge them also to do good and grow rich in 
 the fruits of good works, to be liberal to the poor, 
 and to make the indigent and distressed sharers in 
 their wealth. 
 
 19. To amass for themselves treasures of merit, 
 
 which will serve as a secure and solid foundation in 
 
 • * 
 
 future, so as to insure for them the secure possession 
 of eternal life. 
 
 20. O Timothy, carefully guard the treasure of 
 sound doctrine, which, as a sacred deposit, has been 
 
 Commentary 
 
 destined and decreed. “ He shall show,” i.e., openly and publicly reveal. “ Who is 
 the blessed and only Mighty,” i.e., who is alone essentially happy, and alone, of his own 
 nature, possesses absolute sway. “ The King of kings, and the Lord of lords,” who, of 
 himself, enjoys absolute, independent authority, of which all* created power is but a 
 mere emanation and dependent participation. 
 
 16. “Who only hath immortality,” i.e., has life essentially of himself, with perfect 
 incorruptibility and immutability. “ And inhabiteth light inaccessible,” which light is 
 God himself; for, God exists in himself. Hence, the words mean, that God is an 
 uncreated, immense, infinite- light, and so, “ inaccessible ” to mortals. “ Whom no 
 man hath seen or can see,” i.e., in this life, or ever can see, since this vision of God 
 is reserved as the great reward of the life to come; and even there, the sole aids of 
 nature will not suffice, nor the grace of this life ; the light of glory must elevate created 
 faculties, to the power of seeing God. What an idea of God, alone immortal and 
 invisible, alone sovereignly powerful, alone supremely happy ! To serve him is to reign. 
 He alone is capable of satisfying the desires of our hearts ; he has made us for himself, 
 nor can our hearts find rest until they rest in him. —St. Augustine. 
 
 17. Having spoken in very strong terms (verses 9, 10) of the dangers of riches, the 
 Apostle now shows the rich in what manner they are to sanctify themselves, the vices 
 they ought to avoid, and the virtues they ought to practise. They should not enter¬ 
 tain thoughts of pride, which riches are apt to engender, nor place their confidence in 
 riches, which are so frail and fleeting; but all their hopes should be in God, from 
 whom proceeds every blessing, both in the order of nature And grace. God is 
 “ living,” and a certain abject of our confidence. 
 
 18. They should practise good works, and become rich in the treasures of merit. 
 They should particularly be constant in the exercise of the good works of liberality 
 towards the poor, and make the indigent and distressed sharers in their blessings. 
 The goods of this life are intrusted to them as stewards to dispense them ; the supreme 
 dominion belongs to God. 
 
 19. They should lay a solid foundation in merit, particularly in alms-deeds, for that 
 future edifice which they are building up for themselves in heaven. On works of 
 charity is reared a spiritual structure, wherein are deposited true life and everlasting 
 treasures, “ which the moth does not consume,” &c.—(S. Matthew, vi. 20). 
 
 20. “ Keep that which is committed to thy trust.” This is commonly understood o* 
 
 IlCit* 
 
 Mighty, the King of kings, and 
 Lord 6f lords. 
 
 16. Who only hath immortality, 
 and inhabiteth light inaccessible, 
 whom no man hath seen, nor can 
 see, to whom be honour and em¬ 
 pire everlasting. Amen. 
 
 17. Charge the rich of this world 
 not to be high-minded, nor to trust 
 in the uncertainty of riches, but in 
 the living God (who giveth us 
 abundantly all things to enjoy.) 
 
 18. To do ‘good, to be rich in 
 good works, to give easily, to com¬ 
 municate to others. 
 
 19. To lay up in store for them¬ 
 selves a good foundation against 
 the time to come, that they may 
 lay hold on the true life. 
 
 20. O Timothy, keep that which 
 is committed to thy trust, avoiding 
 
1 TIMOTHY\ VI. 
 
 \ 
 
 Z est. 
 
 the profane novelties of -words, and 
 oppositions of knowledge falsely so 
 called : 
 
 21. Which some promising, have 
 erred concerning the faith. Grace 
 be with thee. Amen. 
 
 paraphrase. 
 
 confided to thy keeping; and, for this purpose, shun 
 all vain novelties of words which profanely express 
 doctrines at variance with those confided to you, and 
 spurn the objections proposed to you by heretics, who 
 falsely claim to themselves the character of possessing 
 superior knowledge 
 
 21. Of which false knowledge certain persons 
 making a profession have fallen away from the faith. 
 Grace be with thee. Amen. 
 
 Commentary. 
 
 the doctrine of Christ, which is left, whole and entire, to the guardianship of the bishops 
 of the Church, without admitting either of diminution or addition, to be handed 
 down to their successors, to the end of time. The same is expressed by the Apostle 
 (2 Epistle i. 14,15, ii. 2), and he supposes here that it may be destroyed by “false science.” 
 Hence, he refers to true science, or, the doctrine of the gospel, as “ the trust committed” 
 to him. “ Avoiding the profane novelties of words ; ” that is to say, new words which 
 express a new and false doctrine, such as special faith , imputative justice, impanation , 
 &c., which alone can be called “profane,” because they alone express doctrines at 
 variance with the sacred treasure , or deposit, and hence, it would be profane to employ 
 them. But words which express revealed doctrines with greater clearness and precision, 
 and are virtually found in the SS. Scriptures, such as Trinity , Incarnation, Transubstan- 
 tiation , &c., are not contemplated, since they help to guard the deposit against the 
 refined subtleties of heresy. The Greek reading for “novelties of words,” Ktyotyiovia ?, 
 means, foolish terms. The change in a single Greek letter causes the difference. The 
 Vulgate interpreter must have read a Greek edition different from the present. The 
 meaning, however, is the same ; for, the word “ profane,” shows that he refers to words, 
 expressive of a new and false doctrine. “ And oppositions,” i.e., objections proposed 
 by men who falsely claim the repute of science, or, objections proposed from principles, 
 which are falsely called principles of knowledge ; since truth cannot be opposed to truth, 
 and no true science can be opposed to the truths of faith, which are of eternal, 
 unchangeable verity. God, the source and fountain of all truth, whether natural or 
 revealed, cannot be opposed to himself in the different orders which he himself has 
 established. St. Ghrysostom thinks that, in the preceding, the Apostle alludes to the 
 Gnostics. It is likely, however, as the Gnostics were not known under this name 
 (which implies superior knowledge) in the days of the Apostle, that he refers to all 
 heretics, whose wonted boast it has always been, in imitation of the first blasphemer 
 against God’s truth, that they were the apostles of knowledge and enlightenment, and 
 that they have been divinely commissioned to rescue men from the darkness and 
 ignorance in which the Church has kept them. By telling him to “ avoid the opposi¬ 
 tions ” or objections “ of false knowledge,” the Apostle does not prevent him from 
 refuting the doctrine of heretics, when they require refutation, and in proper circum¬ 
 stances ; for, by requiring that a bishop should be a “teacher,” chap, iii., and “ be able 
 to convince the gainsayers” (Titus, i.), he evidently requires of him sometimes to refute 
 them. But there are certain false doctrines assumed by heretics, which they should 
 prove before they can expect that the possessors of the ancient faith would undertake 
 their refutation. The onusprobandi devolves on them, as is here clearly insinuated. 
 
 21. Hence faith is not inamissible; for these men fell away from the faith and 
 deserted the Christian religion. 
 
 The common Greek subscriptions have— {The first to Timothy was written from 
 Laodicea , the meti’opolis of Phrygia Pacatiana.) These subscriptions, however, are not 
 always of undoubted authority. The common opinion is, that this Epistle was written 
 from Macedon, whither St. Paul went after leaving Ephesus (Acts, xx.), and it is 
 insinuated in chap. i. 3, of this Epistle, that he had been in Macedon while writing this. 
 Moreover, it is certain that he had not been at Laodicea .—{See Epistle to the Coll, ii., 
 written subsequent to this Epistle.) 
 
SECOND EPISTLE 
 
 * * i 
 
 OF 
 
 ST. PAUL TO TIMOTHY. 
 
 -<,- 
 
 3ntrobuction. 
 
 This Epistle embraces subjects almost the same as those treated of in the preceding. 
 It is principally devoted to instructing Timothy—and in his person, all the Pastors of 
 the Church, to the end of time—in the nature of his pastoral duties, the virtues he 
 should practise, and the faults he should avoid. The Apostle puts him on his guard 
 against the errors which, even in his lifetime, were to assail the purity of Christian 
 faith and morals. He particularly charges him to manifest great zeal in instructing 
 the faithful, of every grade and order of life, in the truths of faith, and the duties of their 
 respective calling; and this, at all'times, both “in season and out of season.” 
 
 When and Where Written. —It is quite certain that this Epistle was written by 
 St. Paul while imprisoned at Rome. This is agreed upon by all, and it is quite clear 
 from chap. i. 16, 17 ; ii. 9. But, it is much controverted, whether this occurred during 
 his first or second imprisonment. Almost all the ancient writers, and among the rest, 
 Eusebius, St. Jerome, and St. Chrysostom, assert that it was written during the Apostle’s 
 second imprisonment. The same is asserted by the subscriptions of the Greek copies. 
 The principal ground of this opinion are the words of the Apostle :—“ I am now ready 
 to be sacrificed, and the time of my dissolution is at hand ” (iv. 6). Mauduit has 
 written a lengthened and learned Dissertation in support of this opinion. In the Disser¬ 
 tation referred to, he shows, on very probable grounds, that Timothy had been a 
 fellow-prisoner of the Apostle’s, and had been brought to Rome with him on the occa¬ 
 sion of his first imprisonment. It appears from the Epistles to the Philippians, 
 Colossians, and Philemon—all written during his first imprisonment—that Timothy 
 had been at Rome when they were written, for he is united with the Apostle in 
 his concluding salutation in each of these Epistles ; and, from this, Mauduit infers, 
 that it could not have been written during this imprisonment; because St. Paul informs 
 Timothy of many things which occurred during his voyage (iv. 20, 21, &c.), things 
 with which Timothy himself must have been fully acquainted already, if the Apostle 
 referred to the first voyage. Hence, he infers that the Apostle must refer to his second 
 voyage, and that, consequently, this Epistle was written during his second imprison¬ 
 ment, which followed. The arguments adduced by the supporters of the other opinion, 
 are refuted by him in the second part of the Dissertation. 
 
 Baronius, and others, assert, that it was written during his first imprisonment. 
 
 Their principal argument is founded on the words :—“ But the Lord stood by me,. 
 
 and I was delivered out of the mouth of the lion” (iv. 18). However, it will be shown, 
 in the Commentary, how easily these words can be reconciled with the former opinion. 
 The question, as to the precise year in which it was written, will altogether depend on 
 the determination of the preceding. 
 
SECOND EPISTLE 
 
 PAUL TO TIMOTHY. 
 
 CHAPTER I. 
 
 Hnai^sf s. 
 
 In this chapter ,, the Apostle, after the usual Apostolical salutation , expresses his great 
 affection for Timothy , which he gives a proof in his unceasing remembrance of him 
 
 (1-3); and he shows how deserving Timothy was of this affection (4, 5). He , next, 
 exhorts him to re-enkindle within him the grace which he received at his ordination. To 
 preach the gospel with fortitude , and not to be ashamed of Christ crucified (8). 
 
 After having adduced several engaging motives for enduring sufferings and labour 
 in the cause of the Gospel, he points out the manner of preaching, and the doctrine to be 
 preached (9-14). He notes the defection of certain parties from the faith , and commends 
 the charity of Onesiphorus towards himself in chains, for which he prays that he may 
 be amply remunerated by God (15-18). 
 
 Hejt. 
 
 1. PAUL an apostle of Jesus 
 Christ by the will of God, accord¬ 
 ing to the promise of life, which is 
 in Christ Jesus. 
 
 2. To Timothy my dearly beloved 
 son, grace, mercy, and peace from 
 God the Father, and from Christ 
 Jesus our Lord. 
 
 3. I give thanks to God, whom 
 I serve from my forefathers with a 
 pure conscience, that without ceas- 
 inp- I have a remembrance of thee 
 
 o 
 
 in my prayers, night and day. 
 
 paraphrase. 
 
 1. Paul, constituted an Apostle of Jesus Christ, by 
 the will and authority of God, for the purpose of 
 announcing to men the promise of eternal life, which 
 is given to the believers through Christ Jesus. 
 
 2. (Salutes) Timothy, his beloved son. Grace, 
 mercy, and peace be to thee from God the Father, 
 and from Christ Jesus our Lord. 
 
 3. I give thanks to God, whom I have worshipped 
 in the religion transmitted to me from my ancestors, 
 with a sincere conscience, for having inspired me with 
 an unceasing remembrance of thee, both day and night, 
 in my prayers. 
 
 Commentary 
 
 1. “According to the promise of life.” The Greek word for “according,” vara 
 determines the end of St. Paul’s Apostleship: the end or purpose of it was, to 
 announce this “ promise of life.” 
 
 2. (See 2nd verse of the 1st Epistle). 
 
 3. “ Whom I serve.” The Greek word, Xarpevw, shows that this service means 
 paying divine and supreme honour. “ From my forefathers.” This he adds in con¬ 
 sequence of the calumnies of his enemies, who charged him with destroying the law 
 and institutions of his ancestors. He was a Pharisee, of the tribe of Benjamin. Now, 
 he says, he has been serving God by a religion which he derived, as if by inheritance, 
 from his ancestors. Before his conversion, he was most zealous in observing the Jewish 
 law, and now, after his conversion, he only embraced that form of religion, to which 
 the old law, rightly understood, clearly conducted him. “ With a pure conscience,” i.c., a 
 
126 
 
 5 TIMOTHY , /. 
 
 XEeit. 
 
 4. Desiring to see thee, being 
 mindful of thy tears, that I may be 
 filled with joy. 
 
 5. Calling to mind that faith 
 which is in thee unfeigned, which 
 also dwelt first in thy grandmother 
 Lois, and in thy mother Eunice, 
 and I am certain that in thee 
 also. 
 
 6. For which cause I admonish 
 thee, that thou stir up the grace 
 of God, which is in thee by the 
 imposition of my hands. 
 
 7. For God hath not given us the 
 
 paraphrase. 
 
 4. I anxiously long to see thee, in order that I may 
 be filled with joy and consolation at thy presence— 
 mindful of the abundant tears thou didst shed on the 
 occasion of my departure from thee. 
 
 5. Calling to mind also the sincere faith that I 
 witnessed in thee, which also firmly and perseveringly 
 abode first in my maternal grandmother, Lois, and 
 in thy mother, Eunice, and which I am morally 
 certain and firmly persuaded, will perseveringly abide 
 in thee. 
 
 6. In order, then, to insure this perseverance in 
 faith, I exhort thee to enkindle and resuscitate 
 within thee the grace, which thou didst receive at thy 
 ordination, conferred by me, through the imposition 
 of hands. 
 
 7. For, God has not conferred on us, Bishops, 
 
 Commentary. 
 
 sincere conscience; free from hypocrisy, for, even when persecuting the Church, he did 
 so, thinking in his conscience, that he was serving the cause of God; or “pure,” may 
 mean, free from guilt or sin ; because, he was most observant of legal justice, being by 
 sect, a Pharisee. “That without ceasing,” &c. This is the thing for which, as a gift 
 of charity, he thanks God—viz., for inspiring him with a continual remembrance of 
 his beloved disciple. Others make the preceding act of thanksgiving regard the 
 benefits of God conferred on Timothy; and then, they understand the latter words 
 thus :— “As I have constant remembrance of thee.” The Greek, we aoiaXeiir-ov ti)v 
 Trzp'i cov fivitav , will admit of it; the former is, however, the more probable construction; 
 it is also the construction of St. Chrysostom, Theodoret, &c. 
 
 4. The hearts of the Apostles were not stony hearts. Among the crimes charged 
 by the Apostle on the Pagan philosophers is, that they were “without affection,” 
 (Rom. i.) 
 
 5. Another cause of this affection and desire to see Timothy, was his sincere faith. 
 Lois was Timothy’s maternal grandmother; for, his father was a Gentile—(Acts, xvi.) 
 Both she and his mother, Eunice, were converted to the faith before St. Paul’s 
 arrival at Lystra. The word “dwelt,” by an Hebrew idiom means, firmly inhered 
 and persevered until death. Lie commends Timothy for deriving piety and faith 
 from his ancestors, in the same way as he himself—“served God from his forefathers. 5 ’ 
 The piety of parents often serves as a great stimulus to children to imitate their 
 good example. “ And I am certain,” &c., only expresses a firm conviction, a moral 
 certainty. 
 
 6. “ For which cause,” i.e., in order to persevere in the faith, “ I admonish thee 
 that thou stir up the grace of God.” The Greek word'; for “ stir up,” aral'w:rvpsiv, 
 means to blow up the smouldering fire , to which the grace of God is compared. “ Which 
 is in thee by the imposition of my hands.” This shows that the grace to which he refers is 
 of an habitual , permanent nature. “ Which is in thee,” refers to the sacramental grace 
 of his ordination, which is an habitual sanctifying grace, like every sacratnentalgrace 
 producing certain specific effects, a certain aptitude for particular duties ; and, more¬ 
 over, conferring a right, founded upon God’s gratuitous, but [unerring promises, to the 
 necessary actual graces that may, in due time, be required for the proper discharge of 
 the duties of the state for which the sacrament fits us.—( See 1 Tim., iv. 14). St. Thomas 
 says, that Timothy grew remiss.in the discharge of his Episcopal functions, particularly 
 that of preaching ; and hence, the Apostle admonishes him to resuscitate the grace of 
 his ordination. If this was necessary for Timothy—if tepidity and sloth were to be 
 found in this Apostolic man—what cause have not others to tremble for themselves, and 
 to adopt every means, prayer, meditation, and pious works, to revive the grace 
 of their vocation ? 
 
 7. “blath not given us,” i.e., Bishops at our ordination, “ the spirit of fear,’’ i.e., 
 timidity and indolence, on account of which we would dread danger and death; “ but 
 
2 TIMOTHY, I. 
 
 XCei't. 
 
 spirit of fear : but of power and of 
 love, and of sobriety. 
 
 8. Be not thou therefore ashamed 
 of the testimony of our Lord, nor 
 of me his prisoner : but labour 
 with the gospel according to the 
 power of God, 
 
 9. Who hath delivered us and 
 called us by his holy calling, not 
 according to our works, but accord¬ 
 ing to his own purpose and grace 
 which was given us in Christ Jesus 
 before the times of the world. 
 
 10. But is now made manifest by 
 the illumination of our Saviour 
 Jesus Christ, who hath destroyed 
 death, and hath brought to light 
 life and incorruption by the gospel : 
 
 11. Wherein I am appointed a 
 preacher, and an apostle, and 
 teacher of the gentiles. 
 
 paraphrase. 
 
 at our ordination, the spirit of timidity or indo¬ 
 lence, but the spirit of fortitude, and of love, and 
 equanimity. 
 
 8. Be not, therefore, ashamed to bear testimony, to 
 our Lord Jesus Christ crucified, by preaching his 
 Gospel; nor be ashamed of me, a prisoner on his 
 account; but labour along with me in bearing the 
 afflictions to which all the ministers of the Gospel 
 are subjected, according to the strength given thee by 
 God. 
 
 9. Who has saved us from sin and eternal death, 
 and has, for this end, called us to a state of sanctity, 
 not certainly in consideration of our works ; (for, they 
 were evil), but out of his own liberal bounty, and gra¬ 
 tuitous mercy, which was decreed from eternity to be 
 given to us, in consideration of the merits of Jesus 
 Christ. 
 
 10. But this gratuitous and merciful will of God in 
 our regard, though hidden from eternity in God, has 
 now been manifested by the advent and apparition of 
 Jesus Christ our Saviour, who, indeed, by his passion 
 destroyed the dominion of death, and brought into open 
 light, immortal and incorruptible life, and afforded us 
 a sure hope of enjoying it, by the preaching of his 
 Gospel throughout the world. 
 
 11. To announce which Gospel I am constituted 
 the herald, the divinely-commissioned legate, and the 
 teacher of the Gentiles. 
 
 Commentary. 
 
 of power,” *.<?., fortitude and intrepidity, so necessary for the leaders in the Christian 
 warfare, to meet the enemies of God and of religion. “And of love,” whereby, after 
 the example of Christ, the Bishop would seek only the glory of God and the honour of 
 his Church. “ And sobriety; ” a certain equanimity of soul both in prosperity and 
 adversity. This shows, that the grace to which he refers in the preceding verse is an 
 interior, sanctifying grace, of which a Bishop stands no less in need for the discharge 
 of his Episcopal functions, than he does of the “ gratiae gratis datse.” 
 
 8. The “ testimony of Christ,” may mean the gospel, which means a testimony 
 handed down by witnesses, or rather the preaching of Christ crucified. “ But labour 
 with the gospel.” The Greek, cvyucuio-adritTov, means, suffer together with the gospel. 
 This he ought to do, in virtue of that spirit of love and equanimity which he received. 
 “ According to the power of God ; ” distrusting himself, he should repose all his hopes 
 in God. 
 
 9. “ Who has delivered us.” (In the Greek, rod aujaavrog i/fidg, saved us), from sin and 
 its consequences, temporal and eternal, “ and called us by his holy calling.” He saved 
 us, by calling us to a state of sanctification. “ According to his own purpose and grace, 
 which' was given,” i.e., given from eternity on the part of God, in virtue of his un¬ 
 changeable decree, though it is only in time we could enjoy its effects. 
 
 10. “By the illumination,” i.e., the apparition and coming, as appears from the 
 Greek, which literally is, Epiphany. “ Who hath destroyed death,” or, according to 
 the Greek, KaTapyijaavTOQ pty -ov Ouraroy, rendered void death , by depriving it of its 
 dominion over man, “and hath brought to light, life and incorruption, by the gospel.” 
 Ghrist did this in two ways—first, he showed incorruptible life in himself, for forty 
 days after his Resurrection; 'secondly, by the preaching of the . gospel, throughout the 
 world, he gave us a certain hope of one day enjoying the same incorruptible life. 
 
 11. St.°Paul is constituted the herald, Apostle, and teacher of the Gentiles, particu¬ 
 larly in the preaching of this gospel. 
 
128 
 
 2 TIMOTHY , I. 
 
 ■Cat. 
 
 12. For which cause I also suffer 
 these things : but I am not ashamed. 
 For I know whom I have believed, 
 and I am certain that he is able to 
 keep that which I have committed 
 unto him, against that day. 
 
 13. Hold the form of sound 
 words, which thou hast heard of 
 me in 'faith, and in the love which 
 is in Christ Jesus. 
 
 14. Keep the good thing com¬ 
 mitted to thy trust by the Holy 
 Ghost, who dwelleth in us. 
 
 15. Thou knowest this that all 
 they who are in Asia, are turned 
 a'way from me : of whom are 
 rhigellus and Hermogenes. 
 
 16. The Lord give mercy to the 
 house of Onesiphorus : because he 
 hath often refreshed me, and hath 
 not been ashamed of my chain. 
 
 17. But when he was come to 
 Home, he carefully sought me, and 
 found me. 
 
 paraphrase* 
 
 12. On account of which also. I now suffer in 
 chains; but I am not ashamed of them. For, I know 
 who it is, to whose safe keeping I have entrusted my¬ 
 self, and I am quite certain, that he is able to guard 
 inviolate the treasure of merits and sufferings which I 
 deposited with him, until the great day of final re¬ 
 compense. 
 
 13. Let the sound words, which you heard from me 
 on subjects of faith and Christian love, be the pattern 
 which you will follow, when treating on the like sub¬ 
 jects. 
 
 14. Carefully guard the precious deposit of sound 
 doctrine confided to your keeping, by the grace of the 
 Holy Ghost dwelling in us (and imparted to us at our 
 ordination). 
 
 15. You cannot but be aware, that all the Asiatics 
 at Rome have forsaken me, and among the rest, 
 Phigellus and Hermogenes. 
 
 16. Onesiphorus is to be excepted, and may the 
 Lord show mercy to his family, for he has often con¬ 
 soled and relieved me, and has not been ashamed of 
 my chains. 
 
 17. Moreover, having come to Rome, he anxiously 
 made search for me from prison to prison, nor did he 
 relinquish his search, until he found me. 
 
 (Commentary?. 
 
 12. “For which cause,” on account of exercising the function of herald, Apostle, 
 and teacher of the Gentiles, in preaching the gospel, he is subjected to sufferings ; but 
 he is not ashamed of them; for he knows who it is to whom he has given in charge 
 both himself and the treasure of merit resulting from his sufferings ; his depositary is an 
 omnipotent, infinitely veracious God, faithful to his promises. “And he is able to keep 
 that which I have committed unto him,” &c. The Apostle makes no reference to the 
 first quality required in a depositary—viz., fidelity, as being self-evident; he asserts that 
 God has the power of keeping inviolate the treasure of merit deposited with him. The 
 deposits even fructify with him, in the eternal weight of glory, which they will secure with 
 us. 
 
 13. He enjoins on Timothy, and through him on all preachers of the gospel, to make 
 the language of the Apostle their pattern in preaching. Hence, vain novelties are to be 
 avoided, in treating either of Christian faith or morality. 
 
 14. “The good thing committed to thy trust.” This deposit which God has place 
 in the hands of Timothy, is quite different from the deposit placed by Timothy in the 
 hands of God (12). 'The deposit, in this verse, regards the sound doctrine of faith, 
 which, according to the rules of a deposit, should be kept whole and entire, without 
 increase or diminution. The Bishops are the depositaries of this divine treasure of 
 doctrine in its unchangeable entirety, whether contained in the inspired SS. Scriptures, 
 or Tradition. 
 
 15. All the Asiatics at Rome “are turned away from me.” Whether it was that 
 they deserted the faith, or merely forsook the Apostle in his perils, is not expressed. 
 The former might in many cases result from the latter. Timothy heard all this by 
 rumour. Fie mentions Phigellus and Hermogenes in particular, probably, because 
 they signalized themselves in this defection from the Apostle, of whatever kind it was, 
 and also to caution 'Timothy and the faithful against‘holding any intercourse with 
 them. 
 
 16. He excepts Onesiphorus ; he, though an Asiatic, often solaced and relieved the 
 Apostle ; and for this, the latter begs of God to have mercy on his entire family. 
 
2 TIMOTHY , 1 . 
 
 129 
 
 Xlest. 
 
 18. The Lord grant unto him to 
 find mercy of the Lord in that day. 
 And in how many things he minis¬ 
 tered unto me at Ephesus, thou 
 very well knowest. 
 
 paraphrase. 
 
 18. May the Lord grant him to find mercy with 
 himself on the day of judgment; and as to the extent 
 of the charities he administered to me at Ephesus, I 
 shall forbear from referring to them; you, yourself, 
 being better acquainted with them than I can be. 
 
 Commentary 
 
 18. “The Lord grant unto him to find mercy of the Lord.” A Hebrew idiom for, 
 “ The Lord grant him to find mercy of himself; ” like the text in Genesis, xix. :—“ The 
 Lord rained sulphur upon Sodom from the Lord,” i.e., from himself. “ On that day; ” 
 by excellence refers to the day of judgment. “ Thou very well knowest,” because 
 Timothy was present, and could witness the many good offices, which he bestowed on 
 the Church at Ephesus, and on the Apostle himself, in particular. 
 
 c 
 
 VOL. 2 . 
 
 I 
 
130 
 
 2 TIMOTHY, IT 
 
 CHAPTER IK 
 
 H n a l y s i 5. 
 
 In this chapter, the Apostle exhorts Timothy, to display the spirit of fortitude, in the 
 discharge of his functions (verse i); and, he adduces the several examples of soldiers > 
 wrestlers, and husbandmen, for the purpose of stimulating him to the faithf ul, laborious, 
 and exclusive performance of his Episcopal functions (2-7). 
 
 He proposes to him several motives of encouragement to suffer for the Gospel. First, the glory 
 of Christ, resuscitated after a course of ignominious suffering (8). In the next place, the 
 example of the Apostle himself * in submitting to suffering, and enduring evils for the 
 dissemination of the Gospel (9, 10). And lastly, the' eternal glory of martyrdom, for 
 the attainment of which, a course of suffering, after the example of Christ, is an indis¬ 
 pensable condition (11-13). He wishes that Timothy should instruct thefaithful in these 
 matters (14). 
 
 He next instructs him in the manner in which he is to please God, as minister of the 
 Gospel. He should properly dispe7ise God's holy word, and avoid profane and impious 
 novelties, put forward by heretics, whose teaching spreads a deadly poison, and corrupts 
 its way, like a gajigrette or canker (15-18). 
 
 He tells him not to be disturbed at the defection of some. This defection will not become 
 general; for, those on whom God has designs of salvation, will remain firm. The 
 reprobate will remain associated with the elect in the “great housef or church of God 
 (19, 20). Those who have fallen may be restored by penance (21). Resuming the 
 subject referred to in verse 15, and interrupted at verse 16, he gives further instructions 
 to Timothy, as to the manner in which he may become “ a workman agreeable to God.” 
 He should shun the passions of youth, and practise the leading Christian virtues. He 
 should avoid all foolish questio?is and wranglings, a 7 id administer correction, with 
 meekness and ge 7 itle 7 iess. 
 
 Uejt. 
 
 1. THOU therefore, my son, be 
 strong in the grace which is in 
 Christ Jesus : 
 
 2. And the things, which thou 
 hast heard of me by many witnesses, 
 the same commend to faithful men, 
 who shall be fit to teach others 
 also. 
 
 paraphrase* 
 
 1. Since, therefore, it was a spirit of fortitude that 
 God bestowed on us (i. 7), do thou, ray son, display 
 this fortitude by the grace of Christ Jesus, which thou 
 hadst received at thy ordination. 
 
 2. And what things you heard from my lips, publicly 
 and before many others, who may be witnesses of the 
 same, do thou, in turn, commit to trusty and faithful 
 men, qualified and fit to teach the same to others. 
 
 Commentary 
 
 1. He resumes the exhortation to firmness in the discharge of his functions, to 
 which he had referred (i. 7). “ Therefore,” i.e., whereas, God has given us, bishops, 
 
 the spirit of fortitude at our ordination. “In the grace,” &c., relying not on your own 
 strength, but on the grace of God, conferred on you at ordination, and which he will 
 bestow, whenever necessary, and when prayed to for it. 
 
 .. He not only charges Timothy to display fortitude in preaching the gospel, but 
 also diligence and fidelity, in guarding the purity of the doctrine delivered to him. 
 Oral tradition and verbal preaching were the first methods of propagating the gospel. 
 “ Preach the gospel to every creature,” is the precept of our Lord. Write the gospel, 
 is not commanded. It was orally, and not in writing, St. Paul taught Timothy, 
 “ which thou hast heard of me,” &c. Hence, tradition was the first, and for some time, 
 the only rule of f aith; and although this is the last Epistle written by the Apostle; 
 
8 TIMOTHY , II. 
 
 Uei‘t. 
 
 3. Labour as a good soldier of 
 Christ Jesus. 
 
 4. No man being a soldier to 
 God, entangleth himself with secular 
 business : that he may please him 
 to whom he hath engaged himself. 
 
 5. For he also that striveth for 
 the mastery is not crowned except 
 he strive lawfully. 
 
 6. The husbandman that labour-* 
 etb, must first partake of the fruits* 
 
 paraphrase, 
 
 3. Submit to sufferings and privations on behalf of 
 the gospel, like a distinguished soldier of Jesus Christ 
 
 4. Bear in mind that no one who makes arms his 
 profession, ever entangles himself with the duties of 
 any other calling or. profession in life for the purpose 
 of securinga livelihood (but confines himself exclusively 
 to his military duties), that he may please him to whom 
 be engaged himself, that is to say, the general, who 
 enolled him, among the soldiers. 
 
 5. Consider, also, that the man who contests the 
 prize, at the public games, will not receive the crown, 
 unless he fights and conquers, according to the laws 
 prescribed for the combatants. 
 
 6. Reflect, too, that the husbandman, who toils in 
 the cultivation of the earth, has the first and best right 
 to partake of the fruits of his labour; or, that the 
 husbandman, in order to be entitled to a portion of 
 the fruits of the earth, must first toil and labour, in its 
 cultivation. 
 
 Commentary; 
 
 yet still, it was not to his written Epistles he refers Timothy, as containing the deposit, 
 but to his preaching. “ Hold the form of sound words which thou hast heard of me” 
 (i. 13.) Tradition was the primary rule of faith, according to the designs of God. The 
 writing of the Scripture depended, in many cases, on mere accidental circumstances. 
 
 3. “ Labour as a good soldier.” In Greek, labour thou, therefore, as a good, &c. The 
 Greek for “ labour,” KaKoiraQrjcrov, mean5, endure hardship or suffering. 
 
 4. “No man being a soldier to God,” &c. The words “to God,” are not found in 
 the Greek, nor in all the Latin copies, and they appear, indeed, to be quite redundant, 
 being unnecessary for conveying the meaning of the Apostle ; for, he has recourse to 
 three examples, drawn from the conditions of soldiers, wrestlers, and agriculturists, to 
 stimulate Timothy to activity, and exclusive devotion to the duties of his calling. It is 
 likely that the words, “ to God,” were added by some persons who thought their addi¬ 
 tion requisite to complete the sense ; and, thus, the addition crept into a good many 
 copies. Their addition only expresses by anticipation the application of the simile, 
 which the Apostle left to be merely inferred—“understand what I say” (verse 7). 
 “ Entangleth himself.” In the Greek, e/jnrXeKerai tcuq tov fitov irpaypaTtiaiQ, is entangled 
 in secular business.. By “secular business,” is meant a profession in life, such as 
 merchandise,* agriculture, or any other calling for gaining a livelihood, from which-the 
 laws of military discipline exclude the soldier. This, of course, in its application to 
 the ecclesiastic, who is enrolled in the service of Christ, shows, that the affairs of 
 religion, and the things having reference thereto—viz., prayer, sacrifice, the care of 
 God’s house, the neatness of the sacred utensils and of the holy altar, the confessional, 
 the instruction of every class in their respective duties, especially the catechetical 
 instruction of such, as may be ignorant of the essential points of faith, the fearless and 
 intrepid defence of the poor, and a paternal care of these, the dearest portion of the flock 
 of Jesus Christ, regardless of self-interest, the assertion of their just rights, in a manner 
 not unsuited to the clerical character, when they are trodden under foot from a hatred 
 of the true religion—these and others such should form the great and exclusive 
 occupation of the ecclesiastic. All things else not referrible to these, “ entangle ” and 
 embarrass him. 
 
 5. “ He that striveth for the mastery,” has reference to the exercise of wrestling, 
 running, leaping, &c., practised at the Grecian games. Such a person, in order to 
 obtain the prize or crown, should comply with all the conditions of the games ; so, in 
 like manner, should Timothy not only struggle manfully in the pursuit of an incorrupt¬ 
 ible crown; but he should likewise follow the rules and laws prescribed for him by 
 Christ. 
 
 6. This verse admits of a twofold interpretation (as in Paraphrase). The first 
 
i3 2 
 
 2 TIMOTHY , II. 
 
 Zest. 
 
 7. Understand what I say : for the 
 Lord will give thee in all things 
 understanding. 
 
 8. Be mindful that the Lord 
 Jesus Christ is risen again from 
 the dead, of the seed of David, 
 according to my gospel. 
 
 9. Wherein I labour even unto 
 bands, as an evil doer : but the 
 word of God is not bound. 
 
 10. Therefore I endure all things 
 for the sake of the elect, that they 
 also may obtain the salvation, 
 
 paraphrase. 
 
 -7. Understand the application of the three parables 
 which I am after proposing to you. I need not explain 
 their import, for the Lord himself will give you under¬ 
 standing in all things (if you ask his aid by fervent 
 prayer). 
 
 8. Bear in mind and frequently reflect, that the 
 Lord Jesus Christ, who was born and assumed flesh 
 of the seed of David, had (after a course of suffering 
 and death) risen glorious, according to the truth of the 
 gospel, which I everywhere preach. 
 
 9. In the cause of which gospel I have gone through 
 an ordeal of suffering, even unto chains and imprison¬ 
 ment, as if I were nothing better than a malefactor. 
 But, though my body is bound in chains, still, the 
 word of God is not in chains (for, from my chains I 
 proclaim the gospel). 
 
 10. It is for this dissemination of the gospel, that I 
 endure all these afflictions, in order that those who are 
 elected by God to salvation, which is obtained through 
 
 Commentary 
 
 (interpretation) supposes, that the Apostle proposes as a motive to Timothy, the reward 
 which he is to receive, in the same way as the husbandman, according to the laws of 
 justice and equity is the first to partake of the produce of the soil at which he toils ; 
 so Timothy, by labouring here for the gospel, shall plentifully share hereafter, in the fruits of 
 the spiritual blessings which he had sown. The second interpretation supposes that the 
 Apostle exhorts Timotjiy to labour, otherwise he will be entitled to no reward, just as 
 the husbandman should labour before he can claim any of the fruits of the earth; and 
 tiffs latter interpretation is not opposed to the Greek ; in which, the word “ first,” 
 npivToy, may be an adverb. 
 
 7. Here he leaves to Timothy himself the conclusion or the application of the 
 practical lessons, in which the three parables just mentioned are intended to instruct 
 him. From the parable of the soldier , he should learn to endure patiently for the 
 gospel, to devote himself exclusively to the duties of religion; everything else will 
 “entangle” him. From the case of the wrestler , he was to infer—that in all his func¬ 
 tions he should, in order to merit the crown of glory, punctually follow the laws of 
 God and his holy Church. And from the case of the husbandman , he should learn 
 to labour before he could expect a recompense, or, to keep in view the recompense 
 which he will be the first to obtain, if he labour for the glory of God, and the salvation 
 of souls. In the Greek, for “the Lord will give,” it is 001, may the Lord give thee 
 understanding. 
 
 ^ ___ * 
 
 8. The Apostle now proposes to Timothy the glory to which Christ was raised, after 
 
 a course of ignominious suffering, as a motive to submit to suffering in the like cause, 
 if he wish to be a sharer in the like glory. Probably, he proposes the article of the 
 resurrection to Timothy, and wishes him to be zealous in inculcating it (verse 14), 
 because it was questioned by many (verse 18), and because it is the foundation of all 
 Christian faith. With this is joined another fundamental article of religion, regarding 
 the Incarnation and the assumption of the real nature of man by Christ, which was 
 also called in question, as appears from St. Augustine and St. Epiphanius. Simon 
 Magus, and the Gnostics, maintained that he had not real, but fantastical, flesh; 
 while St. John tells us, “that there were seducers, who denied that Jesus came in the 
 flesh.”—(2nd Epistle, verse 7). 
 
 9. The Apostle proposes his own example, in suffering for the gospel, to stimulate 
 Timothy. The Greek word for “I labour,” KcucoTratiio, means, I suffer, or endure afflic¬ 
 tions. Though he is bound in body, still his tongue, his power of proclaiming the 
 gospel, is not chained. 
 
 10. “Therefore,” i.e., in order that the gospel may be disseminated, and not kept 
 captive, I endure all these evils, that tine elect whom God has destined tor salvation 
 
2 TIMOTHY , II. 
 
 133 
 
 UC£t\ 
 
 which is in Christ Jesus, with 
 heavenly glory. 
 
 11. A faithful saying. For if we 
 be dead with him, we shall live 
 also with him : 
 
 12. If we suffer, we shall also 
 reign with him. If we deny him, 
 he will also deny us. 
 
 13. If we believe not, he con- 
 tinueth faithful, he cannot deny 
 himself. 
 
 14. Of these things put them in 
 mind, charging them before the 
 Lord. Contend not in words, for 
 it is to no profit, but to the subvert¬ 
 ing of the hearers. 
 
 paraphrase* 
 
 Christ, may obtain the life of grace here, and heavenly 
 glory, .hereafter. 
 
 11. It is an undoubted, unquestionable truth, that 
 if we die with Christ, and for Christ, we will rise with 
 him to a life of immortal glory. 
 
 12. If we suffer for him, we shall also reign together 
 with him for eternity. If we deny him before men, 
 he will deny us. before his angels. 
 
 13. If we do not believe in his existence, or his words, 
 he shall, nevertheless, remain the same in himself, 
 faithful and veracious in his promises. He cannot 
 deny himself, i.e., he cannot lose his necessary exist¬ 
 ence, nor deny his words, by lying (hence, our denial 
 of him, our incredulity will neither add to him, nor 
 take from him). 
 
 14. Frequently admonish the faithful committed to 
 your charge, of these things, earnestly appealing to the 
 Lord as your witness, and the avenger of any disrespect 
 shown him. Do not indulge in idle, verbal wrangling 
 and disputation, which is not only useless, but even 
 injurious, calculated to subvert and unsettle the faith 
 of the hearers. 
 
 Commentary 
 
 through our labours, may obtain here, the salvation of grace and faith, which comes 
 from Christ Jesus, and heavenly eternal glory, hereafter. 
 
 11. “A faithful saying.” These words are generally used by the Apostle as a preface 
 to some important truth, like “ Amen, Amen,” in the Gospel. St. Chrysostom under¬ 
 stands them to regard the preceding, as if the Apostle were referring to the salvation 
 of the elect, and their participation in heavenly glory: and the construction of the 
 following—'‘‘for if we be dead with him”—would favour this interpretation. It is, 
 however, better refer it to the following, with St. Thomas: for, the entire scope of the 
 Apostle is to excite Timothy to fortitude, by the hope of future glory. Hence, he 
 announces it as an important truth, that if we die with Christ, and for him, we shall 
 share in his glory. Then, “ for ” will have the meaning of, because. 
 
 12. If we deny him before men, he will deny us before his angels, and exclude us 
 from his kingdom. 
 
 13. Our incredulity will in nowise affect him; it will only injure ourselves, if we 
 deny him and his promises; nothing will be added to him, or taken from him, by this 
 denial; he will be what he was from eternity, an immutable God, and he is “ faithful,” 
 i.e., veracious, being truth itself.. Hence, his promises will be always fulfilled. He 
 is true to his words, faithful in his promises, terrible in his menaces. 
 
 14. “ Charging them before the Lord,” i.e ., invoking God, as the witness of the 
 truth of your words, and the avenger of any disrespect or contempt shown them. 
 “ Contend not in words.” According to this reading, this command regards Timothy 
 himself. The Greek reading is an infinitive, \cyo/j.axcit ', not to contend in words, 
 according to which, the command regards the people, whom Timothy is told “ to charge 
 before the Lord, not to contend in words.” The Greek reading, however, will bear 
 the former interpretation ; for, the Hebrews often use the infinitive mood, for the impe- 
 
 * rative. Our reading is the one adopted by St. Augustine, St. Ambrose, &c., and it is 
 more probable, because the Apostle is here entering on a new topic. After his ex¬ 
 hortation to fortitude, he now tells Timothy to render himself a worthy minister af the 
 word of God ; and in order to become such, he should avoid certain defects, the first 
 of which is contention in words.- A person is said to contend in words, when it is not 
 for the discovery of the truth, but for the vain repute of having obtained the mastery, 
 that he is struggling. The Apostle by no means prevents disputation in proper 
 circumstances. 
 
2 TIMOTHY , II. 
 
 134 
 
 15. Carefully study to present 
 thyself approved unto God, a work¬ 
 man that needeth not to be 
 ashamed, rightly handling the 
 word of truth. 
 
 16. But shun profane and vain 
 babblings: for they grow much 
 towards ungodliness. 
 
 17. And their speech spreadeth 
 like a canker : of whom are 
 Hymeneus and Philetus : 
 
 1-8. Who have erred from the 
 truth, saying that the resurrection 
 is past already, and have subverted 
 the faith of some. 
 
 19. But the sure foundation of 
 God, standeth firm, having this 
 
 paraphrase* 
 
 15. Studiously labour to render thyself a workman 
 acceptable and pleasing to God, not ashamed of the 
 reproaches of Christ, dispensing the word of truth in a 
 proper manner, according to the wants and capabilities 
 •of your people. 
 
 16. But shun profane novelties of words ; for they 
 contribute much to engender impiety in the mind. 
 
 17. And the language of those who propound new 
 and profane foolish expressions creeps like a canker, 
 or gangrene, diffusing its poison more extensively. 
 Of the number of such heretics are Hymeneus and 
 Philetus. 
 
 18. Who have erred regarding the truth, saying, 
 that the resurrection has already taken place, and by 
 their error have subverted the faith of many. 
 
 19. But, although some may fall away from the faith, 
 this gangrenous corruption will not extend to the entire 
 
 Commentary 
 
 15. “ That needeth not be ashamed,” may also mean, in a passive signification ; of 
 whom there will be no reason to be ashamed—of whom the Church need not feel 
 ashamed. “ Rightly handling the word of God.” The Greek, opdoropowra , literally 
 means, cutting straight “ the word of God.” The idea, according to some, is borrowed 
 from parents and nurses, who cut bread into small particles, accommodated to the 
 wants of children, so that they may the more easily swallow and be nourished by 
 them ; or from cooks, who were wont to divide the portions marked out for each ; or 
 from the stewards at feasts, whose duty it was to cut for each guest the part most agree¬ 
 able and best suited to him. So, in like manner, ought the preacher of God’s holy 
 word propose the true doctrine in a perfect, unmutilated form, distinguishing truth from 
 falsehood, accommodating himself to circumstances, and to the capacities of his hearers, 
 treating with the learned on learned subjects ; proposing in all simplicity, the elementary 
 truths of faith to the ignorant; not treating of virginity with the married, nor of marriage 
 with virgins; not proposing alarming subjects to the timid, nor holding out promises of 
 pardon to the obstinate in sin, unless they become converted. Others say, the allusion 
 is to husbandmen, who are praised for cutting straight furrows, in cultivating their lands. 
 
 16. “ But shun profane and vain babblings.” The word “ and ” is not in the Greek ; 
 it is, but shun profane vain babblings. The expression is similar to that (1 Ep. vi. 20). 
 The reading adopted by St. Chrysostom is, shun profane novelties in words. The sense 
 will be the same in either reading; for, “profane” shows that the Apostle refers to 
 words conveying a sense, which it would be profanation to mix up with the deposit of 
 faith ; the use of such profane language is another fault to be avoided by a preacher. 
 
 17. “Spreadeth like a canker.” In Greek, yciyypatva, gangrene. They communi¬ 
 cate the virus of their errors to their neighbours, just as the canker feeds on and cor¬ 
 rupts the surrounding flesh. “Philetus,” &c.; these were the principal among those 
 heretics. 
 
 18. “ Who have erred from the truth.” In the Greek, tt epl rrjv aXrjdetav, regard¬ 
 ing the truth. They maintained, according to St. Thomas, that all things mentioned in 
 the SS. Scripture, regarding the resurrection, are to be understood of the spiritual 
 resurrection of the soul, by baptism and penance. They denied the resurrection of the 
 body, but admitted a spiritual resurrection of the soul here, by grace, and hereafter, by 
 glory. “And have subverted the faith of some;” because the article of the resurrection 
 is the foundation of our faith. Hence, if it be rejected, faith is distroyed. From these 
 words it follows, that faith is not inamissible. 
 
 19. In consequence of having said that the pernicious doctrines of heretics crept 
 like a canker, and having instanced some who had fallen away from the faith, there 
 might be reason to apprehend that the same might befall the entire body of the 
 
2'TIMOTHY ; //. 
 
 135 
 
 XTei’L 
 
 seal: the Lord knoweth who are 
 his ; and let every one depart from 
 iniquity who nameth the name of 
 the Lord, 
 
 20. But in a great house there 
 are not only vessels of gold and of 
 silver, but also of wood and of 
 earthand some indeed unto 
 honour, but some unto dishonour. 
 
 21. If any man therefore shall 
 
 paraphrase* 
 
 body of the faithful: for, the predestined members of 
 the spiritual edifice of God’s Church, firmly founded 
 on a rock, will remain firm and immovable, having 
 as the authentic seal of their stability, the foreknow¬ 
 ledge of the Lord, knowing from eternity, by a know¬ 
 ledge of predilection and love, who are his, which 
 loving foreknowledge of God is made manifest, by 
 their observing the precepts of avoiding evil and doing 
 good, aided by the graces administered to them in 
 consequence of this predilection. 
 
 20. (It is not to be wondered at, if in the Church 
 there are sinful members, and weak members, liable 
 to seduction) ; for, as in any spacious house, there 
 are to be found not only vessels of gold, and vessels of 
 silver, but also of wood and of earth, and some of each 
 are used for honourable, and others for vile, purposes— 
 (so it is in the great house of the Church). 
 
 2j. Should any one, then, cleanse himself from the 
 
 Commentary* 
 
 faithful; and so, the Church might be destroyed. He says, no such danger is to be 
 apprehended. Because “the sure foundation of God standeth firm,” //., the predestined 
 members of God’s Church, founded on a rock, will firmly persevere in the faith. 
 “ Having this seal.” He alludes to the custom of placing certain sentences, sealed, 
 under the foundation stone of buildings—a custom in use, even at the present day. They 
 have impressed upon them the following character: “the Lord knoweth who are his.” 
 The word “knoweth,” means, to know so as to love, a signification it has in many 
 passages of SS. Scripture. And the consequence of this foreknowledge, and love of 
 God, is, first, the ministration of the grace of faith, signified by “ naming the name of 
 the Lord ” (for one invokes the name Of the Lord, because he believes and trusts in 
 him)—and secondly, the grace to avoid evil and do good, “ depart from iniquity.” 
 The character impressed is one, “ this seal,” comprising these two sentences, “ the Lord 
 knoweth,” &c., and “ let everyone depart,” &c., one of which is the result and the 
 manifestation of the other. The decree and predestination of God preceded; faith 
 and good works— the fruits of the graces of this predestination—are the manifestation 
 oLthis seal, on the part of God. The first part—viz., the decree, it is, that guarantees 
 infallibly the second—viz., the grace of faith and good works; and the second, which 
 is, properly speaking, the character impressed, it is, that manifests the first. The words 
 “The Lord knoweth who are his,” are generally supposed to be taken from 
 Numbers, xvi. 5, according to the Septuagint version. There is, however, some slight 
 change in the Vulgate version by St. Jerome; “let every one depart,” &c., is taken 
 from Numbers xvi. 26. “ Who nameth the name of the Lord; ” in Greek, the name of 
 
 Christ. The Vulgate is supported by manuscripts generally. 
 
 20. “The great house” is commonly in its application understood of the Church, 
 which is called, “the house of God.”—(i.Tim. iii. 15). In it are to be found, “vessels of 
 gold and silver,” i.e., men of high accomplishments, of great spiritual gifts, eloquent and 
 learned bishops, priests, deacons, &c., and “vessels of wood and earth;” such as 
 the common order of Christians, gifted with no exalted privileges ; and of each class, 
 some are destined for the honourable purposes of salvation; and others, for the vile 
 purposes of damnation. Hence, sinners and reprobates may be in the Church. What 
 a subject of alarm is conveyed in this passage to such as occupy, by their learning and 
 station, the place of “ vessels of gold and silver,” in God’s Church ! The higher their 
 station, the greater their responsibility, and the deeper their damnation, should they 
 deserve to be rejected. “ Judicium durissimum his, quipraesuntC They should, there¬ 
 fore, with fear and trembling, take care, lest in the end it may be found, that they are 
 among the some marked out for “ dishonour ” and eternal reprobation. 
 
 21. The Apostle here says that such persons as have contracted the defilements of 
 sin or error may be purged and cleansed from them, and thus become vessels of 
 
136 
 
 2 TIMOTHY , II. 
 
 paraphrase* 
 
 sordid stains of his sins, aided by God’s grace, he shall 
 become a vessel of honour, consecrated, accommodated 
 to the uses of the Lord, prepared and fitted for every 
 good work. 
 
 22. But do thou avoid the desires to which young 
 men are subject, and eagerly pursue sanctity of life, 
 faith, charity, and concord with all true and sincere 
 Christians. 
 
 23. And reject frivolous questions, and such as 
 nowise contribute to true wisdom, knowing that these 
 questions beget strifes. 
 
 24. But the servant of our Lord should, like the 
 Lord himself, not wrangle; but he should be mild 
 towards all, ready to instruct them; patient in endur¬ 
 ing adversity and opposition. 
 
 25. Instructing and administering paternal correc¬ 
 tion, with mildness, to such as resist the truth, in the 
 hope that God would inspire them with a spirit of 
 penance, to come to a knowledge of the truth. 
 
 26. And thus recover themselves out of the snares 
 of the devil, by whom they were held captive, so as to 
 be the slaves of his will, in the commission of sin. 
 
 Commentary 
 
 honour, “ sanctified ” by the grace of God, “ profitable ” for the purposes of the Lord, 
 “and prepared unto every good work.” The grace which he will receive at his conver¬ 
 sion will enable, such a person to practise all virtues, and perform every good work 
 which the will of God may require of him. “Cleanse ” means to cleanse thoroughly. 
 He says, “ if any man shall cleanse,” thereby assigning to free will its share, although 
 grace shall be the principal cause. 
 
 22. The Apostle had been exhorting Timothy to become a “workman approved 
 unto God” (verse 15), and to avoid the profane novelties of words, while he introduced 
 other things incidentally. He now resumes his subject, and proceeds to show, how 
 Timothy is to become “ a workman” of this sort: viz., by “ shunning youthful desires,” 
 not only the passions of lust and intemperance—for Timothy was chaste and abste¬ 
 mious—but, principally, the spiritual interior sins of vanity, ambition, boasting, &c., to 
 which young men, like Timothy, are subject “ Pursue justice,” i.e., Christian justice or 
 sanctity of life. “ Faith,” may regard truth and sincerity in his language. “ Charity” 
 towards all, and concord with all true and sincere Christians. What a description of 
 Christian virtues obligatory on all; but particularly so, on the minister of religion ! 
 
 23. He should reject foolish and unlearned questions no way contributing to true 
 knowledge or wisdom. The Apostle may probably be referring to some of the foolish 
 questions of the Simonians. 
 
 24. “ The servant of the Lord ” should imitate the Lord himself, and therefore not 
 indulge in wrangling. By “ servant of the Lord,” may be meant, every Christian, but 
 in particular, the minister of religion, in a special manner devoted to his sevice. 
 
 “ Mild towards all.” This does not interfere with the exercise of stern correction, 
 when necessary. “Apt to teach,” fit and prepared to instruct all persons requiring 
 instruction. “ Patient ” of reverses and opposition offered him. 
 
 25. “ With modesty.” In Greek, b tt [ oyorrjTi, with meekness , “ admonishing them that 
 resist the truth.” The word “ admonish” may also mean, instructing , and combine both, 
 so as to mean, giving instructive admonition. “ The truth.” These words are not in 
 the Greek. 
 
 26. “ At his'will,” are understood by some, of the will of God ; these men are held 
 captive by the devil, as long as God wills it. The Greek word for “ his,” btivov, 
 would appear to warrant this interpretation. The Paraphrase is, however, the more 
 probable, because “ the devil ” is the word immediately preceding, and these men are 
 made the instruments of the devil, by performing freely whatever crimes he wishes them 
 to perpetrate. 
 
 cleanse himself from these, he shall 
 be a vessel unto honour, sanctified 
 and profitable to the Lord, prepared 
 unto every good work. 
 
 22. But flee thou youthful desires 
 and pursue justice, faith, charity, 
 and peace with them that call on 
 the Lord out of a pure heart. 
 
 23. And avoid foolish and un¬ 
 learned questions, knowing that 
 they beget strifes. 
 
 24. But the servant of the Lord 
 must not wrangle : but be mild 
 towards all men, apt to teach, 
 patient, 
 
 25. With modesty admonishing 
 them that resist the truth : if per- 
 adventure God may give them re¬ 
 pentance to know the truth. 
 
 26. And they may recover them¬ 
 selves from the snares of the devil, by 
 whom they are held captive at his will, 
 
2 TIMOTHY, III 
 
 137 
 
 CHAPTER III. 
 
 Hnaly sis. 
 
 In this chapter, the Apostle predicts the rise of false teachers, at no very distant period, and 
 minutely describes their corrupt morals (1—5). He exhorts Timothy to shun them ; for 
 some of them had already made their appearance, who, although they may meet with 
 m partial success, shall ultimately, like the Egyptian Magicians who opposed Moses, be 
 discomfited, and their imposture similarly exposed (5-9). He exhorts Timothy to 
 preserve the doctrine which he himself had transmitted to him, and to take his own 
 conduct, particularly in patiently enduring persecutions, as the model for imitation ; for , 
 all tne just are doomed to endure persecution (10-15). Finally , he exhorts him to 
 continue the study of the SS. Scripture, as most useful to supply the minister of th e 
 Gospel, zvith the abundant means of performing every good zuork, connected with his 
 duties of teaching, reproving, correcting, and instructing (15-17). 
 
 XTest. 
 
 1. KNOW aiso this, that in the 
 last days, shall come on dangerous 
 times. 
 
 2. Men shall be lovers of them¬ 
 selves, covetous, haughty, proud, 
 blasphemers, disobedient to parents, 
 ungiatelul, wicked, 
 
 3. Without affection, without 
 peace, slanderers, incontinent, un- 
 merciiul, without kindness. 
 
 paraphrase. 
 
 1. Be assured of this also, that hereafter shall come 
 on difficult times, seasons of danger. 
 
 2. (They shall be rendered such) by men who shall 
 arise, wholly engrossed with their own selfish interests, 
 fond of money, boastful and haughty in their expres¬ 
 sions, proud in their exalted ideas of their own superior 
 claims and excellence, blasphemers, rebellious against 
 their parents, ungrateful, perpetrators of every species 
 of wickedness, 
 
 3. Devoid of every feeling of natural affection, 
 perfidious (or implacable), calumniators, voluptuaries, 
 indulging in sensual pleasures, savage and inhuman, 
 enemies and haters of all good men, 
 
 Commentary. 
 
 1. The Apostle, in order to remove any feelings of wonder on the part of Timothy 
 at the defection of Hymeneus and Philetus, and aiso with a view of stimulating him to 
 greater vigilance in combating them, predicts the rise of false teachers, at no distant 
 period, “ In the last days,” means, hereafter. It is not confined to the period of 
 Antichrist’s coming ; for, St. Paul tells Timothy to avoid them (5). The period of the 
 Christian Law is frequently termed in SS. Scripture “ the last hour,” as it is not to be 
 succeeded by any other form of Religion., “ Dangerous.” In Greek, kaipol ^aXenoi, 
 hard, or, difficult tunes. 
 
 2. “ Men shall be lovers of themselves,” &c. In Greek, and men shall be lovers , &c. 
 i.e., “for men shall be,” &c.; and, is by a Hebrew idiom often employed to signify,/<?r; 
 “ lovers of themselves,” referring all things to themselves, as the last end ; inordinate 
 self-love is the root of all our corrupt passions. “ Covetous,” he enumerates the 
 branches of this corrupted root of self-love. The first is avarice, the desire of money, 
 and of rendering all external advantages subservient to our own ease and pleasure. 
 “ Proud,” valuing themselves above others and despising them. “ Blasphemers,” may 
 refer to those using injurious language either against God or man. 
 
 3. “Without peace,” in Greek, aazrovcot, not observant of compacts or treaties 
 of peace, may either mean, violators of pacts and treaties, or implacable, never recon¬ 
 ciled to any one. “ Incontinent,” indulging in lust and intemperance. “ Without 
 kindness,” (d^tXdy aOot, enemies to good men.) 
 
133 
 
 2 TIMOTHY , III. 
 
 ne£t. 
 
 4. Traitors, stubborn, puffed up, 
 and lovers of pleasures more than 
 of God : 
 
 5. Having an appearance indeed 
 of godliness, but denying the power 
 thereof. Now these avoid. 
 
 6. For of these sort are they who 
 creep into houses, and lead captive 
 silly women loaden with sins, who 
 are led away with divers desires : 
 
 7. -Ever learning, and never 
 attaining to the knowledge of the 
 truth. 
 
 8. Now as Jannes and Mambres 
 resisted Moses, so these also resist 
 the truth, men corrupted in mind, 
 reprobate concerning the faith. 
 
 paraphrase* 
 
 4. Traitors towards their associates (petulant) or 
 hasty and precipitate), swollen from the vain conceit 
 of their own excellence, more attached to their 
 pleasures than to God ; 
 
 5. Bearing externally the mask—the mere appear¬ 
 ance—of piety and of reverence towards God, but 
 abjuring and denying, by their works, its truth and 
 reality. Such persons repel far from you and endure 
 them not. 
 
 6. For of these there are some who cunningly 
 insinuate themselves into private families, and obtain 
 such control over silly, foolish women, as to hold them 
 insnared by their false doctrine; prepared to follow 
 their teaching in all things—women already loaded 
 with the heavy weight of sins, and driven and led 
 about by the various impulses of concupiscence; 
 
 7. Always seeming desirous of learning, but never 
 arriving at the knowledge of the truth. 
 
 8. But, as Jannes and Mambres resisted the divine 
 power displayed by Moses, so also do these men now 
 resist the Gospel truth—men corrupted in heart and 
 mind, and therefore, erring regarding the faith. 
 
 Commentary 
 
 4. “Stubborn,” may also mean, precipitate or rash, “lovers of pleasure,” &c., 
 making a god of their bellies “more than of God.” The Greek has “ more than 
 lovers of God.” “ Lovers of pleasures,” &c., < piXrjdovoi pidWov i) (jnXodeoi. 
 
 5. “Having an appearance of piety.” The Greek word for “appearance,” 
 fioptpannv, may also mean having the forming , or, inculcation of piety which they teach 
 to others, but by no means practise themselves. “ Denying the power,” i.e., the truth 
 and reality of piety, by the immorality of their lives. “Now these avoid,” or (as the 
 Greek, a7ror(0£7rov, implies) repel far from you, of course, after having first “admonished 
 them with modesty,” (ii. 25). It is deserving of remark, that only few agree in the 
 rendering or exposition of the several words of the preceding verses. The most 
 probable exposition seems to be that given above. 
 
 6. Some of these impostors, after having obtained admission into private families, 
 artfully succeed to inveigling foolish, “ silly women,” tci ywiwcapia, in the meshes of 
 their erroneous teachings, and obtain such control over their minds as to make them 
 their disciples and followers ; “ loaded with sins,” committed during their former sinful 
 lives, which predispose them to abandon the faith (1 Tim. i. 19); or, “loaded with 
 sins ” by their teachers, who corrupt them with their errors, “ led away ” like brute 
 beasts, by the impulse of their different passions. St. Jerome observes that it was by 
 women, all heresies began to be propagated. It is also to be remarked, that these false 
 teachers were faithful imitators of the father of lies in addressing first the weak intellects 
 of women. 
 
 7. “ Ever learning,” &c., from the Greek, fiavQavovra. It appears that this refers to 
 the deluded women, ever anxious to acquire learing, but “ never attaining to the 
 knowledge of the truth,” because, in punishment of their sins, and their undue curiosity 
 in recurring to other sources of religious instruction than the true Apostles of Christ, 
 they are delivered over to blindness of heart, and having consulted teaciiers of falsehood, 
 they can never learn from them anything else than falsehood. 
 
 8. No wonder that the truth is now opposed; it was opposed at all times. “ Jannes 
 and Mambres ” were the two magicians, who were principally engaged in opposing the 
 miracles of Moses by like miracles, until, overcome in the plague of sciniphs, they 
 cried out, “this is the finger of God.”—(Exodus, vii. 19). “Mambres,” in the Greek 
 fambres. Our reading, however, is the one conformable to the Hebrew Talmud. 
 St. Jerome gives both readings in his exposition of Hebrew words. The names of the 
 
2 TIMOTHY , III. 
 
 139 
 
 Cest. 
 
 9. But they shall proceed no 
 
 farther ; for their folly shall be 
 manifest to all men, as theirs also 
 was. N 
 
 10. But thou hast fully known 
 my doctrine, manner of life, pur¬ 
 pose, faith, long-suffering, love, 
 patience. 
 
 11. Persecutions, afflictions: such 
 as came upon me at Antioch, at 
 Iconium, and at Lystra : what per¬ 
 secutions I endured, and out of them 
 all the Lord delivered me. 
 
 12. And all that will live godly 
 in Christ Jesus, shall suffer per¬ 
 secution. 
 
 13. But evil men and seducers 
 shall grow worse and worse ; erring, 
 and driving into error. 
 
 paraphrase* 
 
 9. But they shall not succeed long in their work of 
 seduction; for, their folly and imposture shall be 
 exposed, before all men, to their confusion, as 
 happened the Magicians referred to. 
 
 10. (But thou being my constant companion, 
 knowest well that I am not such), thou hast fully known 
 my doctrine, my morals, my purpose, or the end 1 had 
 always in view, the sincerity of my faith, my lenity 
 towards all, my charity, my patience. 
 
 11. You have seen the persecutions and miseries I 
 underwent. You have known my 'sufferings at 
 Antioch, Iconium, and Lystra, which, together with 
 other persecutions equally severe, I endured, but out 
 of all the Lord delivered me. 
 
 12. But why speak of my own case? Since all who 
 wish to lead a holy and pious life, according to the 
 precepts of Christ, shall suffer persecution. 
 
 13. But wicked men and impostors will, without 
 molestation, be permitted to progress in the indulgence 
 of their corrupt passions, becoming worse and worse 
 every day, seducing others, and seduced themselves. 
 
 Commentary 
 
 magicians are not given in SS. Scripture. Hence, St. Paul must have had them from 
 tradition or the inspiration of the Holy Ghost. “ Men corrupted in mind;” corruption 
 of heart predisposes for a shipwreck of faith. 
 
 9. They shall not long succeed in seduction, without exposure and discomfiture 
 from the teachers of truth, or, “ proceed no farther 5 ’ may mean, that they shall have 
 no influence over the predestined members of the Church, the “ sure foundation of 
 God,’ 5 though they may succeed with the corrupt of heart, with silly women, weak in 
 intellect. 
 
 10. To the teachings and corrupt morals of the heretics, he opposes his own doctrine 
 and morals; these were the pattern for Timothy’s imitation. Timothy, being his 
 constant companion in preaching the Gospel, was fully acquainted with the Apostle’s 
 “doctrine,” his “manner of life,” the purity of his morals, his “ purpose,” the end 
 which he proposed to himself in all his actions, viz., the glory of God and the salvation 
 of the neighbour, his “long suffering,” his lenity towards his enemies, which was also 
 exercised in bearing the infirmities of his brethren; his “love” towards all, his 
 “ patience ” under adversity. Such are the virtues the Apostle teaches every minister 
 of the Gospel to practise. 
 
 11. He reminds Timothy of the afflictions and persecutions he underwent for the 
 
 Gospel, at Antioch of Pisidia (Acts, xiii. 45 and 50), Iconium (Acts, xiv. 28, 2, 45), 
 Lystra, (Acts, xiv. 18). “ What persecutions I endured.” You know how I endured 
 
 these and other persecutions, “ and out of all these,” &c. This he adds, to give 
 Timothy confidence, because the same Providence will be exerted for his deliverance 
 also, if necessary. 
 
 12. “And all that will live godly,” &c., i.e ., all, or, inostly all. This was literally 
 verified in the days of the Apostle, when the sword of persecution was openly unsheathed 
 against the faithful. It is true of all times; the pious will have something to bear 
 from the heretics and unbelievers, or from the envious and wicked, whose lives suffer 
 in the contrast; sometimes, from friends and relatives ; sometimes, from God himself, 
 to try them and perfect their virtue; sometimes, from themselves and their own 
 thoughts; sometimes, from the devil. “ The life of man is a state of warfare on s 
 earth,” and unless we take up our cross and follow him, we cannot be disciples of 
 Christ.—( See the last chapter of the 2nd Book of the Imitation of Christ, for a beautiful 
 Dissertation on this subject). 
 
 13. While the godly and pious shall be persecuted, the wicked and corrupt livers 
 
140 
 
 2 TIMOTHY , III. 
 
 Ue£ t. 
 
 14. But continue thou in those 
 things which thou hast learned, 
 and which have been committed to 
 thee; knowing of whom thou hast 
 learned them ; 
 
 15. And because from thy infancy 
 thou hast known the holy scrip¬ 
 tures, which can instruct thee to 
 salvation, by the faith which is in 
 Christ Jesus- 
 
 16. All scripture, inspired of God, 
 is profitable to teach, to reprove, 
 to correct, to instruct in justice. 
 
 paraphrase. 
 
 14. But do thou persevere in believing and preach¬ 
 ing the things which thou hast learned from me, and 
 which have been confided by me to thy safe keeping, 
 mindful of the master, by whom thou wert taught 
 them., i 
 
 15. Bearing also in mind, that from thy infancy 
 thou hast learned the SS. Scripture, which can instruct 
 thee unto salvation, through the faith of Christ Jesus 
 to which they conduct thee. 
 
 16. For all Scripture inspired by God is profitable 
 both for the purposes of instructing the ignorant in 
 the truths of faith, of rebutting the contrary errors, of 
 correcting and rebuking corrupt morals, and of in¬ 
 structing and forming men to sanctity of life. 
 
 Commentary 
 
 and “seducers,” yorjrec, jugglers, will progress in vice and unlawful indulgence without 
 being molested by any one ; they will progress in “ erring ” themselves, “ and driving 
 into error,” leading others astray after them. The Greek reading runs thus—“ seducing 
 and seduced O' 1 as if their own progress in error was the punishment of their seducing 
 others ; “ shall grow worse and worse ” is not opposed to verse 9, “ shall proceed no 
 farther,” because this latter is understood of their not undermining the elect members 
 of the Church. Moreover, it can be said that there is question of different persons in 
 both passages r in verse 9, of the heretics who were to arise in the days of Timothy; 
 were, of the wicked in general, whose treatment is contrasted with that of the good in 
 general, verse 12. 
 
 14. “ And which have been committed to thee.” Referring to the deposit of faith. 
 “ Knowing of whom thou hast learned them.” He assigns two reasons why Timothy 
 should continue faithful: the first is derived from the authority of his teacher, no other 
 than an Apostle of Christ, carried up to the third Heaven.—(2 Cor. xii. 2). 
 
 « 15. The second is derived from the long period of his education in the Christian 
 
 religion. From his very infancy, he was taught the SS. Scripture under the pious care 
 of his mother, Eunice, and his grandmother, Lois ; for, his father was a Pagan, and 
 would not permit him to be circumcised. “ Which can instruct thee,” in the Greek, 
 ra tivva/itva ere <ro(pi(Tcu, which can render thee wise , i.e., render you learned, “unto salva¬ 
 tion.” “ By the faith which is in Christ Jesus.” The proper reading of the SS. Scrip¬ 
 ture would lead to Christ; for, “the end of the law is Christ”—or, the words may 
 mean, that in order to derive the proper wisdom and instruction from the SS. Scripture, 
 we should proceed to read them under the guidance of the faith of Christ. 
 
 16. In the Greek it is, -Karra yparp t), dsoKvevrrrOQ, feat ibfpeXifjiOQ Kpoc, didamcfXiuv, &C., 
 all Scripture inspired of God and useful for doctrine , &c. According to which, the word 
 “is,” is understood so as to convey two assertions: first, all Scripture is inspired of 
 God; and secondly, Scripture thus inspired is also useful for the purposes of instruc¬ 
 tion, &c. According to our Vulgate reading, there is only one assertion conveyed, viz., 
 that all Scripture that is inspired of God, is profitable for instructing the ignorant in the 
 truths of faith, for refuting the errors opposed to sound doctrine, for rebuking men of 
 corrupt principles and morals, and for forming men to sanctity and Christian justice. 
 These are the four great duties of a minister of religion, and for these the SS. Scripture 
 is profitable. It is quite evident that this passage furnishes no argument whatever that 
 the SS. Scripture, without Tradition, is the sole rule of faith ; for, although SS. Scripture 
 is prohtahle for these four ends, still it is not said to be sufficient. The Apostle requires 
 the aid of Tradition (2nd Thessalonians, ii. 15). Moreover, the Apostle here refers to 
 the Scripture which Timothy was taught from his infancy. Mow, a good part of the 
 New Testament was not written in his boyhood ; some of the Catholic Epistles were not 
 written even when St. Paul wrote this; and none of the Books of the New Testament 
 were then placed on the canon of the Scripture books. He refers, then, to the Scrip¬ 
 tures oi the Old Testament; and if the argument from this passage proved anything, it 
 
2 TIMOTHY , III 
 
 141 
 
 Uejt. paraphrase* 
 
 17. That the man of God may 17. So that (by the diligent and attentive study of 
 be perfect, furnished to every goo’d the SS. Scripture) the minister of the Gospel becomes 
 work. perfect, completely furnished with the means of per¬ 
 
 forming every good work connected with the discharge 
 of his sacred duties. 
 
 Commentary 
 
 would prove too much, viz., that the Scriptures of the New Testament, not yet written, 
 were not necessary for a rule of faith. 
 
 It is hardly necessary to remark that this passage furnishes no proof of the inspira¬ 
 tion of the several books of SS. Scripture, even of those admitted to be such. Accord¬ 
 ing to the Vulgate reading of this verse (16), which Bloomfield assures us is adopted by 
 all the most eminent critics after Theodoret, there is nothing said of the inspiration of 
 any part of Scripture; all that is stated is simply this : that every portion of inspired 
 Scripture is profitable for teaching, reproving, &c., without determining what these 
 inspired Scriptures are. Nor is the question determined by the Greek reading either. 
 For we are not told what is meant by “ every Scripture,’’ of which it is said, according 
 to this reading, that it “ is inspired,” or what the Books or portion of “inspired Scrip¬ 
 ture” are. 
 
 Neither is there any argument here in favour of the indiscriminate reading of the 
 Holy Scriptures. For, the advantage of reading them is here spoken of in reference 
 to the ministers of the Gospel, which no one questions. Of these alone mention is 
 made. “ It is profitable ” (verse 16). For whom? “That the man of God may be 
 perfect,” &c .—See Paraphrase. 
 
 17. So, “ that the man of God,” i.e., the minister of the Gospel charged with the 
 care of souls, “may be perfect,” i.e., prepared in ail his duties, the meaning of which is 
 more clearly expressed in the following words, “ furnished to every good work,” i.e., 
 supplied, from the study of SS. Scripture, with the abundant means of performing every 
 work connected with the four great duties already mentioned. The study of the SS. 
 Scripture is an imperative obligation on the Paster of souls, in order to be furnished 
 with the means of discharging all his duties. St. Paul exhorts Timothy to continue the 
 study of them, although instructed in them from his infancy; he tells him to attend 
 “to reading” them (1 Tim. iv. 13), and if this was necessary for Timothy, instructed 
 by the Apostle himself, how much more so must it not be for others. For the proper 
 and effective application of SS. Scriptures, without which religious discourses or 
 sermons would, in many instances, pass for mere philosophical disquisitions or moral 
 essays, the constant study and attentive perusal of the Sacred Volume is necessary. 
 
142 
 
 2 TIMOTHY , IV 
 
 CHAPTER IV. 
 
 I 
 
 Bnalgsis* 
 
 In this chapter, the Apostle earnestly conjures Timothy to apply himself to the zealous dis¬ 
 charge of his duties, particularly that of preaching the word of God in all forms, and 
 on all occasions. And he assigns as a reason for this earnest injunction, the near 
 approach of corruption in morals, and instability of faith, among the faithful them- 
 selves (1-5). He predicts that his own death shall occur at no distant period, and 
 consoles Timothy, by telling him that he is only going to receive a crown of justice, in 
 reward for his past works (5-9). He invites Timothy to come to him, and brings the 
 Epistle to a close with the usual salutations. 
 
 paraphrase* 
 
 r. I conjure thee before God the P'ather, and his Son 
 Jesus Christ, who, in virtue of the power received from 
 the Father, will judge all men, as well those who are 
 living immediately before the judgment, as those long 
 before dead, at his second coming, and at the final 
 manifestation of his kingly and undisputed power. 
 
 2. (I conjure thee therefore), to preach the word of 
 God, to attend to this duty constantly and sedulously, 
 both in season and out of season; to convince by 
 arguments the gainsayers, to chide and rebuke the 
 immoral, to entreat and exhort all to sanctity of life : 
 and all this do with the utmost meekness and the 
 most patient endurance, and the exhibition of sound 
 doctrine. 
 
 Commentary 
 
 1. Having referred, in the preceding chapter, to the four great duties of the Episco¬ 
 
 pal office, he now earnestly conjures Timothy to devote himself to their fulfilment, and 
 this obtestation is made in the most solemn form, invoking God the Father and his Son 
 Jesus Christ (before “Jesus Christ,” the words, the Lord, are placed in the Greek, 
 to whom, as man, the “ Father had given all judgment,” and whom he constituted Judge 
 of the living, &c.—Acts, x.)—as witnesses, who will also be one day the Judges of his 
 fidelity or neglect. For the meaning of the words, “the living and the dead,” (see First 
 Epistle to Thessal. iv. 16.) “ By his coming,” &c. This is not to be joined to the 
 
 words, “ I charge thee,” but to the words, “ who shall judge,” as appears from the 
 Greek particle corresponding with 11 by,” which signifies, that in this coming and 
 manifestation of his glorious kingdom, when his enemies are trodden under foot, death 
 among the rest (1 Cor. xv. 28), he shall judge all mankind. After the words, “I 
 charge thee,” the particle, therefore, is added in the Greek, but it is now rejected by 
 critics. 
 
 2. This is what he thus solemnly conjures him to do:—It is, “preach the word” of 
 God. “ Be instant,” i.e., zealously discharge this sacred duty, “ in season, out of 
 season;” which some understand to mean, constantly. The words also mean, that no 
 opportunity, no matter how unseasonable or inconvenient to the minister of the Gospel 
 himself, should be omitted, if there be a hope of advantage; or even though it should 
 be unseasonable for the hearer, as to time, if there be hope of advantage to him, the 
 same is to be said, because even then the word itself is seasonable. “Reprove,” 
 “entreat,” “rebuke,” fcc. In the Greek, “ rebuke ” is before “ entreat thus:— 
 “ Reprove , rebuke , entreat expressing the four-fold duty for which he said, in the 
 
 1. I CHARGE thee before God 
 and Jesus Christ, who shall judge 
 the living and the dead, by his 
 coming, and his kingdom : 
 
 2. Preach the word : be instant 
 in season, out of season ; reprove, 
 entreat, rebuke in all patience and 
 doctrine. 
 
2 TIMOTHY, IV. 
 
 H3 
 
 paraphrase. 
 
 3. (It is not without a cause, I thus earnestly con¬ 
 jure thee). For, the time is approaching at no remote 
 period, when the faithful themselves will not endure 
 the sound doctrine of the gospel; but, according to 
 the corrupt desires of their own hearts, shall rashly 
 select and multiply for themselves teachers, who shall 
 propound principles pleasing to their passions ; and 
 this, because they wish to hear things new and curious, 
 soothing and agreeable to them. 
 
 4. Hence it is, that they shall turn away their hear¬ 
 ing from the truth of the gospel, and shall attend only 
 to idle fables. 
 
 5. But (in order to arrest the progress of these 
 impending evils), be constantly on the alert, sustain 
 all the evils to which you may be exposed, perform 
 all the duties of an Evangelist, faithfully fulfil your 
 ministry, and to do this, be sober. 
 
 6. (You cannot long enjoy the benefit of my coun- 
 
 Gommeittan?* 
 
 preceding chapter, that the Scripture is profitable. “ In all patience.” The Greek is, 
 in all long suffering , i.e., with the most perfect meekness ; for, correction, or instruction, 
 if appearing to emanate from passion rather than from charity, will lose all effect. 
 “And doctrine;” men wish to be convinced, and led by reason and argument. The 
 great duty, then, of the minister of religion is, to “ rebuke, and entreat,” alternately, 
 according to circumstances. Hence, the rigour, with which the Council of Trent 
 enjoins on Bishops, under the heaviest sanction of moral guilt, to discharge the great 
 duty of preaching—(SS. v., 2, 2, and SS. xxiv., 4, de Ref) 
 
 The common opinion of divines is, that a Pastor of souls who, without a justifying 
 cause, omits the duty of instruction for one month, continuously , or three months of the 
 year, discontinuously , is guilty of mortal sin. The conscientious zeal of Pastors cannot 
 be too strongly stimulated in this matter. 
 
 3. “They will not endure sound doctrine ;” they will cast it away as an intolerable 
 burthen. “They shall heap to themselves teachers.” These words show that they 
 will take to themselves, without any choice or prudent selection, and multiply teachers; 
 just as men carelessly throw one stone over another in a heap. “ Having itching 
 ears.” This refers to the people, and not to the teachers, as appears from the Greek, 
 KPrjOojxevoi ti)v aicor/v. “Itching ears,” may either refer to their anxiety for hearing 
 curious and new things, or things pleasing to their passions and corrupt inclinations. 
 Such was the “itching of ears,” among the Jews of old, when they listened to the 
 eloquence of the prophet as “ to a musical song ; they heard his words and did them 
 not” (Ezechiel, xxxiii.); or when they called on the prophet—“ Speak unto us pleasant 
 things ; see errors for us.”—(Isaias, xxx. 10). 
 
 4. The truth of the Gospel neither humours the whims, nor flatters the passions of 
 any one ; hence, they will turn away from it and attend to “fables,” i.e., Jewish fables 
 or, through insane curiosity, they will look after the fables of the heretics, viz., the 
 Simonians, and others of the kind. 
 
 5. “But be thou vigilant, labour in all things.” “All things” may affect either 
 “vigilant” or “labour;” the meaning of which latter word, according to the Greek 
 KaKoira6r)<yov, is, endure hardships, i.e., manfully encounter all the evils that may befall 
 thee in the discharge of thy duty. “ Do the work of an evangelist,” by preaching the 
 gospel truth in its full integrity, and from the pure motive of God’s glory, “ fulfil thy 
 ministry,” in all its parts; neglect none of them. “ Be sober.” These words are not 
 in the Greek, nor are they in all the Latin manuscripts. They have made their way 
 into our Vulgate, owing to the signification of the Greek word corresponding with “be 
 vigilant,” vrjtye, which also means, be sober, and hence, both significations may have 
 been expressed in our version. 
 
 6. “I am now ready to be sacrificed.” The Vulgate reading for “sacrificed,” 
 (delibor ), and the Greek, oTrtvco/xcu , clearly expresses that immediate preparation for 
 
 3. For there shall be a time, 
 when they will not endure sound 
 doctrine; but according to their 
 own desires they will heap to them¬ 
 selves teachers; having itching ears. 
 
 4. And will indeed turn away 
 their hearing from the truth, but 
 will be turned unto fables. 
 
 5. But be thou vigilant, labour 
 in all things, do the work of an 
 evangelist, fulfil thy ministry. Be 
 sober. 
 
 6. For I am even now ready to 
 
144 
 
 ■2 TIMOTHY, IV. 
 
 -y 
 
 XTejt, 
 
 be sacrificed ; and the time of my 
 dissolution is at hand. 
 
 7. I have fought a good fight, I 
 have finished my course, I have 
 kept the faith. 
 
 8 . As to the rest, there is laid up 
 for me a crown of justice, which 
 the Lord the just judge will render 
 to me in that day ; and not only to 
 me, but to them also that love his 
 coming. Make haste to come to 
 me quickly. 
 
 Paraphrase* 
 
 sels), for, I am now subjected to the immediate process 
 preceding my oblation as a victim, and the hour of 
 my death is just at hand. 
 
 7. (This should be for you a subject of congratula¬ 
 tion rather than of grief). For, I have fought a 
 glorious fight, on behalf of the gospel and faith of 
 Christ. I have successfully finished my course, and 
 I have kept inviolable my promise of fidelity. 
 
 8. As to what remains, there is stored up and safely 
 kept for me, now almost on the point of victory, the 
 crown which I have justly merited, and which the 
 Lord Jesus Christ, as a just judge, will award to me 
 on the day of General Judgment; and not only to me, 
 but to all who expect and love his glorious coming. 
 Hasten to come to me, without delay, to Rome. 
 
 Commentary 
 
 sacrifice, consisting in pouring out a libation on the victim, as if he said: I am 
 sprinkled with wine, as a libation preparatory to my immediate immolation as a victim. 
 This &e says with a view of stimulating Timothy to greater exertions, during the very 
 short period of his own existence; for, he will be immediately deprived of the benefit 
 of his counsels. 
 
 7. “I have fought a good fight,” i.e., a glorious fight for the gospel; “I have 
 finished my course.” In both these, he alludes to the athletic exercises of wrestling, 
 and running, at the Olympic games. “ I have kept the faith,” commonly 
 understood of his promise of fidelity, in allusion to the promise, which- a soldier makes 
 to his commander. It would be no great matter for him to glory in having kept the 
 faith of Christ, or in not having become an apostate. Hence, the word “faith,” refers 
 to fidelity in the discharge of his Apostolic functions. 
 
 8. He continues his allusion to the Olympic games. As a prize-fighter, he had come 
 off victorious in the glorious contest; as a runner, he had reached the goal, 
 observing all the rules of the race course. It remained, therefore, for him to receive 
 from the master or judge of the games, the crown which he merited, i.e., to receive 
 from God the reward of eternal life, which is held out by our Lord Jesus Christ, to 
 such as triumphantly struggle in the stadium of a Christian life. Then, this reward 
 is not to be seen, but it is “laid up,” and faithfully kept by God. It is “a crown of 
 justice,” ora crown justly merited ; eternal life is, therefore, to be the reward of merit. 
 It is also a grace, because grace is indispensable for merit; hence, as St. Augustine 
 expresses it:—“ In crowning our merits, God only crowns his own gifts I And although 
 eternal life be “ a crown of justice,” because due to our good works, owing to the liberal 
 promises of God, it is also “ a crown of mercy,” because it is merited through the 
 merciful grace of God, as being infinitely above the reach of our natural powers. “ On 
 that day,” the day of General Judgment, when the soul and body shall be publicly 
 glorified, though it virtually commences, on the day of particular judgment. “And not 
 only to me,” &c. It is a crown reserved for all Christians who shall finish their course 
 well.” “ That love his coming,” i.e., who by good works are prepared for him, and 
 show that they love his coming to reward them, as the faithful servant, who performs the 
 wishes of his master, loves his coming. 
 
 What an exhortation this passage conveys to us to labour zealously for eternal life! 
 The period of our exertions is but momentary ; to the man on the point of death, his 
 past life, no matter how long, appears but a mere point. We have the judge of the 
 games, the autnor and finisher of our faith, who is to be judge and witness , at the same 
 time, holding out from heaven, the crown, that will never fade, and animating us by 
 the sure prospect of enjoying it. 
 
 From the present passage, it appears quite clear, that this Epistle was written, when 
 the Apostle was at the very point of death, which he knew, either from revelation 01 
 from circumstances, to “ be at hand.” The object of the Apostle in this passage is tc 
 excite Timothy to greater zeal, by telling him that these are the last written instruc- 
 
2 TIMOTHY , IV. 
 
 145 
 
 Zc%t. 
 
 9. For Demashath left me, loving 
 this world, and is gone to Thessa- 
 loniea : 
 
 10. Crescens into Galatia, Titus 
 into Dalmatia. 
 
 11. Only Luke is with me. Take 
 Mark, and bring him with thee : 
 for he is profitable to me for the 
 ministry. 
 
 12. But Tychicus I have sent to 
 Ephesus. 
 
 13. The cloak that I left atTroas 
 with Carpus, when thou comest, 
 bring with thee, and the books, 
 especially the parchments. 
 
 14. Alexander the copper-smith 
 
 paraphrase* 
 
 9. For, Pemas, preferring the ease and pleasures of 
 the world to a participation in my privations and 
 dangers, has left me, and is gone to Thessalonica. 
 
 jo. Crescens, at my instance, has gone to Galatia to 
 preach the gospel, and Titus to Dalmatia. 
 
 11. Luke only remains with me. Take (John) 
 Mark, and bring him with you, for, he is of service to 
 me for the ministry of the gospel. 
 
 12. Tychicus I have sent to Ephesus (to supply 
 your place). 
 
 13. Call on your way for the cloak, which I left with 
 Carpus at Troas, and for the books also, but particu¬ 
 larly the parchments. 
 
 14. Alexander, the copper-smith, has done me much 
 
 Commentary 
 
 tions he will receive from him-^for, that he is now in the position of the victim, on 
 whose head is poured forth the preparatory libation, his death, just at hand. He 
 removes the grief which this might naturally occasion Timothy, by telling him that he 
 is about to enter on the possession of the crown of eternal life. Looking, then, to the 
 plain, obvious meaning of the words, they can bear no other interpretation than that 
 which fixes his death as instantly to occur. This Epistle was, therefore, written during 
 his second imprisonment. 
 
 9. This Demas, afraid of sharing in the dangers of the Apostle, left him and went to 
 Thessalonica. If neither the example, nor the miracles of the Apostle, could preserve 
 this man, who is it that should not tremble for his own perseverance ? 
 
 10. By “ Galatia,” some understand “ Gaul,” called “ Galatia” by the Greeks. 
 
 From the Ecclesiastical History of Eusebius (lib. 3, c. 4), as also from the Roman 
 
 Martyrology (June 27), it appears that this Crescens, was Bishop of Vienne in Gaul. 
 It might be that he came thither from Galatia, in Asia Minor. 
 
 11. Luke is the only person able to serve him; that the Apostle was not alone 
 towards the end of his imprisonment—that he and St. Peter were both confined in the 
 Mamertine prison, for nine months before their martyrdom, is the common tradition of 
 the Romans, as we learn from Baronius (a.d. 69). “Mark,” i.e., John Mark, the 
 cousin of Barnabas, who was before rejected by the Apostle (Acts, xv. 27). After 
 doing penance, the Apostle received him; he was before useless, but now of some 
 service, while Demas becomes useless. The man who stands should not presume, nor 
 should he who falls, despair. 
 
 12. He did not wish to leave Ephesus without a pastor during Timothy’s absence ; 
 he, therefore, sends Tychicus to supply his place. 
 
 13. “ The cloak.” This was an outer garment, which the Apostle wished to have in 
 prison, in order to keep off the cold, and not to be troublesome to others, in borrowing 
 from them. His sending for it to so great a distance, shows his great poverty. “ The 
 books,” long since written; probably the books of the Old Testament, and “ the 
 parchments,” refer to the manuscripts lately written by himself. From this it appears, 
 that though the Apostle was divinely inspired, and taught by Christ himself; still, he 
 omitted no human labour or study for self-improvement. For the short time 
 he had to live, he desired to engage in some useful occupation, and wished 
 for these books to give them to the faithful. If the Doctor of Nations, taught by 
 Christ himself, and after having discharged the Apostleship for so many years, wishes 
 for books to read, how much more necessary must it be for us to make the SS. 
 Scripture and pious books, the subject of our daily study and meditation ! 
 
 14. “ Alexander, the copper-smith.” The same, probably, to whom reference is 
 made (1 Tim. i.) Irritated at the excommunication with which the Apostle visited 
 him, he resisted his preaching; he also, very likely, spoke of St. Paul to the friends of 
 
 VOL. 11. K 
 
146 
 
 2 TIMOTHY, IV. 
 
 paraphrase* 
 
 evil: the Lord will inflict on him punishment propor¬ 
 tioned to his misdeeds. 
 
 15. For fear of similar maltreatment,' do you also 
 shun him. For, he has offered very great resistance 
 to our preaching. 
 
 16. The first time during this imprisonment, that I 
 pleaded my cause before Nero, none of my friends 
 stood by me, they all forsook me. May this not be 
 imputed to them as a sin, i.e., may God forgive them 
 for this desertion of me. 
 
 17. But the Lord did not abandon me, he stood by 
 me, and supplied me with spirit and courage for my 
 defence, in order that the preaching of the gospel 
 would be accomplished by me, and that all nations 
 might hear it, and, therefore, I was delivered out of 
 the mouth of the lion. 
 
 Commentary 
 
 Nero, as a seditious person, and an enemy of the Jewish religion, which was tolerated 
 at Rome. “ The Lord will reward him,” &c. (In Greek, awofy'ri avry 6 K vpioQ may 
 the Lord reward him), which is a prophecy, joined with an approval, of the Divine 
 vengeance with which he was to be visited. 
 
 16. “ In my answer.” (In Greek, airoXoyiy, apology ), i.e., the first time he pleaded 
 his cause during this second imprisonment, either before Nero, or before some sub¬ 
 ordinate judge. “ No man ” (of his friends), stood with him, “ but all,” i.e., almost all; 
 for, Luke and others did not desert him, but all who could be of any service to him in the 
 court of Nero “ forsook” him, from a dread of that Emperor’s cruelty. “ May it not be 
 laid to their chargemay God forgive them, because they sinned only through weakness. 
 
 17. “The Lord stood by mehe was not altogether forsaken—the Lord stood by 
 him, encouraging him. “ And strengthened me ; ” giving him strength and courage to 
 go through his defence. Some persons interpret the Greek word corresponding with 
 “ stood by me,” ncipearrj, to mean, appeared to me, and by his presence refreshed me, 
 giving me strength and confidence. “ That by me the preaching may be accomplished 
 not that I deserved any such divine interposition; but, the end for which he stood by 
 me, and for which I wished to have my life prolonged, was, that the preaching of the 
 gospel might receive its consummation through me, and that all the nations might 
 hear it at the centre of the greatest power then existing—viz., at Rome, and even in 
 the palace of Nero, to which many had flocked from all parts of the then known world. 
 Hence, it came to pass, that in his second imprisonment, as well as in his first, “ his 
 bonds were made manifest in all the court, and to all the rest (Philip, i.); and, therefore, 
 “he was delivered out of the mouth of the lion.”* Such was the appellation which 
 Nero received for his savage ferocity and cruelty. He was delivered from Nero’s grasp, 
 and permitted to live some time longer, perhaps comparatively free, under the custody 
 of a single soldier, as had been allowed him, during his first imprisonment. This 
 passage furnishes no argument against the opinion of the ancients, that the present 
 Epistle was written during the Apostle’s second imprisonment. It is rather in favour 
 of that opinion. Because, he says, that “in his first defence,” or as in Greek, apology, 
 “ all had forsaken him,” fearing the cruelty of Nero ; and he calls him the “ lion,” on 
 account of his cruelty. Now, these expressions could not be used in reference to Nero 
 during the Apostle’s first imprisonment; for, as Ecclesiastical writers tell us, St. Paul’s 
 first imprisonment occurred during the early part of Nero’s reign, some say, in the 
 second or third year of it. And it is quite certain that during the four first years of 
 his reign, Nero was a most benevolent prince. So much so that Seneca declares, that 
 when he was called upon to write the sentence for the execution of two rubbers, he 
 exclaimed, would I never kneiv letters! Why, therefore, should the faithful dread so 
 clement and kind-hearted a prince?—why call him “a lion”? This would be true of 
 
 hath done me much evil ; the Lord 
 will reward him according to his 
 works: 
 
 15. Whom do thou also avoid, 
 for he hath greatly withstood our 
 words. 
 
 16. At my first answer no man 
 stood with me, but all forsook me : 
 may it not be laid to their charge. 
 
 17. But the Lord stood by me> 
 and strengthened me, that by me 
 the preaching may be accom¬ 
 plished, and that all the gentiles 
 may hear : and I was delivered out 
 of the mouth of the lion. 
 
2 TIMOTHY\ IV. 
 
 14 7 
 
 TTest 
 
 18. The Lord hath delivered me 
 from every evil work : and will 
 preserve me unto his heavenly 
 kingdom, to whom be glory for 
 ever and ever. Amen. 
 
 19. Salute Prisca and Aquila, 
 and the household of Onesiphorus. 
 
 20. Erastus remained at Corinth. 
 And Trophimus I left sick at Miletus. 
 
 21. Make haste to come before 
 winter. Eubulus and Pudens and 
 Linus and Claudia, and all the 
 brethren salute thee, 
 
 22. The Lord Jesus Christ be 
 with thy spirit. Grace be with 
 you. Amen. 
 
 IParapforase. 
 
 18. But as he has rescued me from the earthly lion 
 so I hope he will rescue me from the spiritual lion— 
 viz., from sin, and will preserve me unto his heavenly 
 
 kingdom—to whom be glory for ever and ever. Amen. 
 
 \ 
 
 19. Salute in my name, Prisca and Aquila, and the 
 family of Onesiphorus. 
 
 20. Erastus remained at Corinth, on some business, 
 but Trophimus I left sick at Miletus. 
 
 21. Hasten to come to me before winter. Eubulus, 
 and Pudens, and Linus, and Claudia, and all the 
 brethren salute thee. 
 
 22. May the Lord Jesus Christ be with you and all 
 the faithful of your Church by his grace. Amen. 
 
 Commentary 
 
 him only in the subsequent part of his reign, during the Apostle’s second imprisonment. 
 Then, he calls the defence his “ first,” because he was often interrogated during his 
 second imprisonment. 
 
 18. “The Lord hath delivered (in Greek, px/verai, will deliver ) me from every evil 
 work,” from the incursions of the infernal lion, from all sin, and will grant me victory 
 over all temptation, and transfer me to his heavenly kingdom. 
 
 19. “'The household of Onesiphorus.” Onesiphorus himself was at Rome, or, 
 perhaps, dead. 
 
 20. Erastus was Treasurer of Corinth.—(Rom. xvi. 23). 
 
 21. This was written before winter, either in summer or autumn ; the Apostle was 
 put to death, on the 29th of the following June. He was at least a year in his second 
 imprisonment. And “ all the brethren,” i.e., all the Christians at Rome “ salute thee.” 
 “ Grace be with you,” i.e., with you and all the faithful of your Church. 
 
 The Greek subscription is :—( The Second to Timothy , ordained the first Bishop of the 
 Church of the Ephesians , was zvritten from Rome , when Paul stood a second tune before 
 Nero). 
 
 These subscriptions are not always, however, of undoubted authority. 
 
 In the Codex Vaticanus } the subscription is merely: The Second to Timothy . 
 
THE EPISTLE 
 
 OF 
 
 ST. PAUL TO TITUS. 
 
 - * - 
 
 Jntro&uction* 
 
 Titus was born of Gentile parents; it would appear, that he had been converted 
 by St. Paul; for, he calls him his “ beloved son” (chapter i. verse 4). He shared largely 
 in the Apostle’s confidence, and was entrusted by him with commissions of great 
 importance. Among the rest, he was sent to Corinth, of which city many suppose 
 him to have been a native, with full power to remedy the evils of that Church and 
 put a stop to its dissensions. The Apostle finally appointed him chief Bishop of the 
 Island of Crete (now called Candia ), to perfect the work of the Gospel which the Apostle 
 himself had first preached there on his return from Rome to the East, after being 
 released from his first imprisonment. 
 
 Although the Apostle might have delivered orally all the instructions contained in 
 this Epistle, at Nicopolis, where he instructed Titus to meet him, and spend the winter 
 with him (chap. iii. 12), and, most likely, the latter was fully instructed in the matters it 
 contained, and more, when he was appointed to govern the Church of Crete ; still, he 
 thought fit to commit them to writing on account of their very great importance, and 
 for the instruction of all future Pastors of the Church. Hence it is, that St. Augustine 
 {de Doctrina Christ ., c. 16) recommends to all the Pastors and teachers of the Church 
 the constant perusal of this and the two Epistles to Timothy. The argument of the 
 three Epistles is the same. They are chiefly employed in describing the duties of the 
 chief Pastors of the Church, hence termed “ Pontifical,” or “ Hierarchical.” 
 
 This Epistle is nothing more than a compendium of the Epistles to Timothy. In the 
 first chapter, Titus is instructed to appoint “ Priests,” /.<?., Bishops, as St. Chrysostom, 
 St. Jerome, &c., interpret it, throughout the different cities of the island; in it also, 
 the qualities necessary for a Bishop are briefly summed up. In the second, are marked 
 out the duties which a Bishop should inculcate on persons in the different conditions 
 of life, with due consideration for the several grades and ages in each. In the 
 third, are marked out certain duties common to all the faithful, particularly that of 
 due obedience and subjection, according to circumstances. 
 
 Where and when was this Epistle written? —The Greek and Syriac versions 
 testify, that it was written at Nicopolis. The same also appears from chap. iii. verse 12 ; 
 but, it is disputed which Nicopolis is referred to; St. Jerome understands it of Nicopolis 
 in Epirus; St. Chrysostom and others, of Nicopolis in Thrace. 
 
 It was written at a time that St. Paul was not in prison; for, in it, he makes no 
 allusion to his chains; moreover, he says, “he is determined to winter at Nicopolis” 
 (chap. iii. verse 12), which proves, he was then perfectly free. Baronius fixes its date 
 before the Apostle’s first imprisonment; St. Chrysostom, between his first and second 
 imprisonment. The date of it is commonly referred to the year 64. 
 
THE EPISTLE 
 
 ST. PAUL TO TITUS. 
 
 CHAPTER I. 
 
 analysts. 
 
 In this chapter , the Apostle, after the salutation (i, 2-4), which is a 7 i epitome of the entire 
 Epistle , reminds Titus of his command , when leaving him, to appoint Pastors over each 
 city in Crete (5), and he describes the virtues which should distinguish a chief Pastor or 
 Bishop (6-9). He assigns a reason why a Bishop should be learned (10), and 
 particularly SO) in dealing with the Cretans (12, 13). He refutes the errors of the 
 Heretics , and describes their morals (15, 16). 
 
 Hegt, 
 
 1. PAUL, a servant of God, and 
 an apostle of Jesus Christ, accord¬ 
 ing to the faith of the elect of God 
 and the acknowledging of the 
 truth, which is according to godli¬ 
 ness. 
 
 2. Unto the hope of life ever 
 lasting, which God, who lieth not 
 hath promised before the times of 
 the world : 
 
 3. But hath in due times mani¬ 
 fested his word in preaching, which 
 is committed to me according to 
 the commandment of God our 
 Saviour : 
 
 paraphrase. 
 
 1. Paul, a servant of God, that is to say, an Apostle 
 of Jesus Christ, sent for the purpose of announcing 
 to the elect of God, the true faith whereby they may 
 be brought to the knowledge of that saving doctrine 
 which promotes the true worship of God. 
 
 2. Which imparts to us the hope of eternal life 
 promised or decreed from eternity, to be given us by 
 God, the unerring, unchangeable truth. 
 
 3. But this decree or promise of his, though hidden 
 from eternity, God has made known at the period 
 destined by him, through the ministry of preaching, 
 which had been confided and entrusted to me by the 
 delegation of God, our Saviour. 
 
 Commentary 
 
 1. “A servant of God.” This is a most honourable title, since “ to serve God is to 
 reign.” The following words, “ and an Apostle,” &c., clearly express the servitude to 
 which he refers, that special engagement in his service, in quality of Apostle. 
 “ According to the faith,” &c. The Greek word for “ according,” Kara, shows that the 
 object of his Apostleship was to announce to the elect, the faith, which is expressed in 
 other words. “ The acknowledging of the truth,” which truth is “ according to 
 godliness,” i.e.) promotes the true worship of God. Wherefore, it excels philosophy, 
 which only regards natural truths, but no way promotes the worship of God. 
 
 2. This piety or godliness has annexed to it the hope of eternal life, unlike the law 
 of Moses, which held out only temporal hopes, “a land flowing with milk and honey.” 
 “ Hath promised,” i.e ., decreed. This decree is as certain in its actual execution, as 
 would be the fulfilment of a promise on the part of one who would certainly accom¬ 
 plish it. On this account, this decree is called, a promise. “ Before the times of the 
 world,” i.e.) before, all ages, all time; hence, in SS. Scripture, it is used to denote, 
 eternity.—2 Tim. i. 9. 
 
 3. “ His word,” refers to the promise or decree (verse 2). In Greek it means, 
 
TITUS , I. 
 
 150 
 
 Uejt. 
 
 4. To Titus my beloved son, ac¬ 
 cording to the common faith, grace, 
 and peace from God the Father, and 
 from Christ Jesus our Saviour. 
 
 5. For this cause I left thee in 
 Crete, that thou shouldest set in 
 order the things that are wanting, 
 and shouldest ordain priests in every 
 city, as I also appointed thee : 
 
 paraphrase* 
 
 4. (Writes) to Titus, his genuine son, begotten by 
 him spiritually, by imparting to him the faith common 
 to both; grace and peace be to thee, from God the 
 Father, and from Christ Jesus our Saviour. 
 
 5. My object in leaving thee in Crete, and giving 
 thee charge over the entire island, was, that thou 
 shouldst correct the things that remained to be cor¬ 
 rected, and appoint pastors over each city, according 
 to the rules which I had prescribed for thee. 
 
 Commentary 
 
 “ his own word” tov \6yov avrov, and the article prefixed to “ word,” shows that it 
 refers to the preceding. The manifestation of his promise on the part of God 
 challenges our eternal love and gratitude. This exordium is rather long, but it is an 
 abstract of the entire Epistle and of all the duties of a pastor of souls, who should 
 preach the word, and by this spiritual seed, beget faith (verse 1) hope (verse 2), charity 
 (verse 3), in the souls of his people. 
 
 4. “ My beloved (in Greek, yrrjaioj, genuine, true) son.” He shows how he is his 
 son, in having spiritually begotten him by imparting to him the faith common to them 
 both. “ Grace and peace.” The present Greek copies add, mercy , but it is not found 
 in the best manuscripts, nor in the Greek version of St. Chrysostom, nor in the ancient 
 Greek or Latin Fathers. Hence, it was probably inserted from the Epistles of 
 Timothy. 
 
 5. Fie now enters on the subject of the Epistle. “For this cause I left thee at 
 Crete,” making him chief Bishop, with jurisdiction over the entire island. “ That 
 thou shouldst set in order the things that are wanting.” In Greek, Iva ra Xe'nrovra 
 £ 7 n()iop 6 bjcn], that thou shouldst rectify the things which remained, which were left to be 
 rectified by the Apostle, for want of time to tarry there. The Apostles laid the 
 foundations of the different Churches; the superstructure, in many cases, was to be 
 reared by their disciples. “And appoint priests in every city.” That under the word 
 “priests” are included bishops, is clear from verse 7. The word “bishop,” according 
 to Apostolic and Ecclesiastical usage, refers to the first order of the clergy only, 
 superior to the others, who are merely priests, both in point of orders and jurisdiction ; 
 while the word “ presbyteri” or “priests,” comprises the clergy as well of the first, as 
 of the second, order. It is likely, the word here extends to both, and that Titus was 
 instructed to appoint pastors over each of the hundred cities of Crete (hence called 
 “ Hecatompolis ”), priests over some, and bishops over others, according to their 
 relative importance and the wants of the faithful. This commission given to Titus, 
 shows, that from the very infancy of the Church, certain bishops in some localities 
 enjoyed Primatial and Archiepiscopal jurisdiction over others. St. Jerome .confines 
 the meaning of “priests” to bishops only, who were to be appointed over the principal 
 cities of the very populous island of Crete. It is an article of Catholic faith that 
 bishops, who are the successors of the Apostles, are superior to priests.—(Council of 
 Trent, SS. 23, cap. 4, canon 7.) Though not of faith, it is universally believed, that 
 this superiority is of divine institution. In his commentary on this passage, and in his 
 Epistle to Evagrius, St. Jerome would appear to hold, that this superiority was the 
 result of Ecclesiastical usage or arrangement. All, however, that would follow, at 
 most, from his words is, that the bishops, in course of time, vindicated the superiority 
 which they had over the priests; and that, in order to put a stop to the insolent 
 encroachments of some priests, the functions of the bishops came to be exercised more 
 distinctly than before, when they governed the Church “ with common counsel .” And 
 in his Commentary on this passage, he employs a rhetorical hyperbole, when referring 
 to the dignity of priests, in consequence of the tyrranical domination of some bishops 
 over the priests; among other instances, John of Jerusalem treated St. Jerome himself 
 and his followers with excessive severity. (See his Epistles, 60, 61, 62). In the 
 Epistle to Evagrius, already referred to, St. Jerome asserts for the bishop alone the 
 power of conferring orders. 
 
TITUS , I. 
 
 151 
 
 Gezt. 
 
 6. If any be without crime, the 
 husband of one wife, having faith¬ 
 ful children, not accused of riot, or 
 unruly. 
 
 7. For a bishop must be without 
 crime, as the steward of God; not 
 proud, not subject to anger, not 
 given to wine, no striker, not greedy 
 of filthy lucre : 
 
 8. But given to hospitality, gentle, 
 sober, just, holy, continent: 
 
 9. Embracing that faithful word 
 which is according to doctrine, that 
 he may be able to exhort in sound 
 doctrine, and to convince the gain- 
 sayers. 
 
 10. For there are many disobedient, 
 vain-talkers, and seducers, especially 
 they of the circumcision. 
 
 paraphrase. 
 
 6. The qualifications necessary for the persons en¬ 
 trusted with pastoral charge are, to be irreprehensible, 
 only once married ; as regards their children also, 
 to be free from reproach, by having them brought up 
 in the Christian faith, and of such temperate, sober 
 habits, as not to be chargeable with luxurious excesses 
 of any kind—obedient to their parents. 
 
 7. For, a bishop should be a man of blameless life, 
 as becomes a steward, a dispenser of the treasures of 
 God’s household, he should be exempt from the vices 
 of arrogance, anger, intemperance, violence, and base 
 avarice; 
 
 8. Adorned with the virtues of hospitality, 
 benignity, or love for good men, sobriety in regard to 
 himself, justice towards all men, sanctity and holiness 
 in regard to God, continence. 
 
 9. He should tenaciously adhere to the faithful 
 word which is comformable to the sound doctrine of 
 the Gospel, so as to be enabled by it to exhort the 
 faithful to sanctity of life, and refute the heretical 
 gainsayers. 
 
 10. For, there are many amongst them refractory, 
 vain-talkers, and seducers, particularly the converted 
 from among the Jews. 
 
 Commentary 
 
 6. “Without crime.” The Greek word, hvayicXyros, means, irreproachable , not liable 
 to be accused of serious crimes, and even irreproachable in his children whose vices 
 might reflect discredit on their parents, who could not freely exercise the right of 
 correction towards others, if their own household were disorderly. “Not accused of 
 riot,” i.e., their children should not be chargeable with luxury either in the violation of 
 temperance or chastity. 
 
 7. “For a bishop must be without crime.” This shows, that in the word, “priests,” 
 verse 5, are included “bishops,” which latter word is commonly confined to the clergy 
 of the first order alone. “ Without crime,” as in verse 6.— [See also 1 Tim. chap. iii. 
 verse 2). A bishop should be exempt from the vices here enumerated, so unbecoming 
 his state; “ not given to wine ; ” intemperance is opposed to chastity. I shall never 
 believe a drunkard to be chaste. —St. Jerome. “Not proud,” /.<?., not arrogantly adhering 
 to his own opinion, which is the meaning of the Greek word, avOacrj. No men inflict 
 so much injury on the Church, or stand so much in the way of the salvation of 
 souls, as those placed in high authority, when, from a spirit of pride, here con¬ 
 demned by the Apostle, they pertinaciously adhere to and carry out their own 
 opinions, reckless of consequences, here and hereafter. The government of 
 the pastors of the Church should not, in the remotest degree, savour of arrogance 
 
 or domination. “The kings of the Gentiles lord it over them,.not so you.”— 
 
 (Luke, xxii. 25). 
 
 8. “ But given to hospitality,” (see 1 Tim. iii.) “ gentle,” The Greek, (piXayador, 
 means a friend or lover of good men. “ Sober,” awcppovci, is rendered by some, prudent , 
 by others, and among them, St. Jerome, chaste. “Continent,” particularly refers to 
 one who restrains the indulgence of all carnal lusts and passions. 
 
 9. “ Embracing that faithful word,” &c. It is not sufficient for a bishop to be pious, 
 he must be also learned, to discharge properly his primary duties, of exhorting the 
 faithful to piety and refuting the enemies of truth. The first and most indispensable 
 duty of a bishop is to preach theiword of God.—(Council of Trent, SS. 24, c. 4). It 
 was to suffer no interruption in this holy employment, that the Apostles, whose 
 successors they are, appointed the first deacons.—(Acts, vi. 4). 
 
 10. He shows the necessity of a bishop being learned, particularly in dealing with 
 the Cretans. “For there are many disobedient,” i.e., refractory, impatient of Christian 
 
TITUS , /. 
 
 Heart. 
 
 11. Who must be reproved : who 
 subvert whole houses, teaching the 
 things which they ought not, for 
 filthy lucre’s sake. 
 
 12. One of them said, a prophet 
 of their own, The Cretans are 
 always liars, evil beasts, slothful 
 bellies. 
 
 13. This testimony is true. 
 Wherefore rebuke them sharply, 
 that they may be sound in the faith. 
 
 14. Not giving heed to Jewish 
 fables and commandments of men, 
 who turn themselves away from the 
 truth. 
 
 15. 'All things are clean to the 
 
 paraphrase* 
 
 11. Who must be silenced by arguments; who per¬ 
 vert entire families by their errors, teaching false and 
 erroneous doctrines, from the base motives of filthy 
 lucre. 
 
 12. One of the Cretans themselves, well acquainted 
 with them, one whose testimony they cannot question, 
 for he was regarded as their own prophet, said of them, 
 “the Cretans are always liars, evil beasts,” ever ready 
 to injure, “ slothful bellies,” ever addicted to sloth 
 and gluttony. 
 
 13. This testimony (of the poet Epimenides re¬ 
 garding the Cretans) is true. Wherefore, admonish 
 them severely, and rebuke them sharply for these 
 vices, and see that they preserve intact the integrity 
 of sound faith. 
 
 14. Not giving heed to Jewish fables and purely 
 human traditions of men, who turn away from, and 
 hate, the truth of the gospel. 
 
 15. All things are clean for Christians, no food is 
 
 Commentary. 
 
 doctrine and discipline among them. “ Vain-talkers,” teaching vain, fabulous trifles, 
 &c.; this especially applies to those converted from the Jewish faith. . 
 
 11. “Who must be reproved.” The Greek word, fi tlcitoixiQlv, means, to close their 
 mouths , of course, by argument. Our version expresses the meaning of the word; 
 hence, they should be treated with great severity, to serve as a caution to others whom 
 they might seduce. 
 
 12. “A prophet of their own.” He refers to the poet, Epimenides, who is called “a 
 prophet of their own,” because the Cretans regarded him as a prophet, and he also 
 treated of oracles, and professed an acquaintance with secret things. “ The Cretans 
 are always liars,” &c. These words are expressed by Epimenides in a single line of 
 Greek hexameter verse. In them, the Cretans were charged with three vices for which 
 they were notorious—viz., falsehood, ferocity, and sensuality. They were proverbial 
 for their lying. 
 
 13. This testimony of the poet Epimenides, though before of human authority, is 
 affirmed by the Apostle to be true; and so, now, has the weight of divine authority, 
 and entitled to the firm assent of faith. The same is to be seen (1 Cor. xv. 33), where 
 the words of the poet Menander, before only conveying a natural truth, become, in 
 consequence of being quoted by St. Paul, a portion of divine faith. 
 
 “ Wherefore,” as such are their dispositions, they must be rebuked with sharpness 
 and severity. The Greek word for “ sharply,” cukotohuq, contains an allusion to the 
 operations of surgeons cutting off putrescent flesh. Of course this is not opposed to 
 his command to Timothy (2 chap, iii.), where a bishop is told to be mild in his rebuke ; 
 because, he there only prescribes the disposition to lenity, while in reality, severity must 
 sometimes be exercised, with which he himself menaces the Corinthians.—(1 Epistle iv.) 
 “ Quid vultis , in virga veniam ? ” 
 
 14. “The commandments of men.” By these are understood the false Jewish 
 traditions, to an instance of which there is an allusion made, verse 15. In this, of course, 
 there is nothing said derogatory to the precepts of fasting and abstinence, or of 
 observing holidays, or the other ordinances of the Catholic Church. As well might 
 you reject all civil laws, to which we are commanded by the Apostle to be obedient 
 under pain of damnation (Rom. xiii.), and of the Church it is said, “he who hears 
 you, hears me.” The Apostle would, for the same reason, act wrongly in commanding 
 the Gentiles to abstain from blood, &c.—(Acts, xv.) St. Paul here refers to false and 
 corrupt commandments of men, “ who turn themselves away from the (gospel) truth.” 
 — ( See Coloss. ii. 22). 
 
 15. In this verse, the A postle refutes one of the fables and purely human commands 
 
I 
 
 TITUS , I 
 
 153 
 
 Uest 
 
 clean : but to them that are defiled, 
 and to unbelievers, nothing is clean ; 
 but both their mind and their 
 conscience are defiled. 
 
 16. They profess that they know, 
 God; but in their works Jthey deny 
 him: being abominable, and in¬ 
 credulous, and to every good work 
 reprobate. 
 
 paraphrase. 
 
 unclean for them, either of its own nature or in virtue 
 of the prohibition of the law; but for the unclean and 
 unbelievers, no food is clean, in consequence of their 
 infidelity and erroneous conscience. 
 
 16. These profess that they know God, but they 
 deny him by actions quite opposed to their verbal 
 professions, being abominable on account of their 
 immorality; incredulous, on account of their stubborn 
 obstinacy ; and, through their own fault, unfit for any 
 good work. 
 
 Commentary. 
 
 of the false-teaching Jewish zealots. They inculcated the legal distinction between 
 clean and unclean meats. The Apostle says there is no such distinction now, 
 this as well as the other Jewish ceremonies having long since ceased ; all meats are, 
 therefore, clean, of themselves, and, so far as the law of Moses is concerned, perfectly 
 indifferent for all Christians, who are cleansed in the blood of Christ and freed from 
 the servitude of the law of Moses. “ But to them that are defiled, and to unbelievers, 
 nothing is clean,” /.<?., no food is clean. He refers to the unbelieving Jews, of whom 
 he has been speaking throughout ; for them none of these meats prohibited 
 by the law of Moses is clean; because, in partaking of them, they act against 
 conscience, according to the dictates of which, although erroneous, they are bound to 
 observe the law of Moses ; and thus “their conscience is defiled,” while in abstaining 
 from them, they act against faith, and so “ their mind is defiled,” by infidelity. 
 
 . 16. They profess that they know and serve God, but their acts contradict their 
 professions ; they deny God by their actions, being “ abominable ” on account of their 
 impurity; “incredulous,’’ on account of their stubborn, obstinate indocility; and unfit 
 for any “good work” conducive to salvation; since they reject Christ and his grace, the 
 principle of every good work, and seek justice from a source that cannot confer it, viz., 
 the law of Moses. 
 
 \ 
 
154 
 
 TITUS , II. \ 
 
 CHAPTER II. 
 
 Bnalysis. 
 
 In this chapter, the Apostle, after exhorting Titus to teach sound doctrine, points out to 
 him what instructions he should deliver to persons of different ages and conditions in. life 
 (6). He admonishes him to show himself as a model in the practice of every virtue 
 (7-10). He proposes the example of Christ, our Saviour, who appeared visibly in order to 
 instruct all classes of men , both by word and example, as a motive to stimulate him to 
 teach the same, with greater zeal (11). He shows what it is that Christ has taught us 
 (12, 13). He points out the end and object of Christs death (14)- He, finally, wishes 
 that Titus should authoritatively teach all these things (15)• _ x 
 
 Iparapbra se. 
 
 1. (These wicked men may teach fables). But do 
 thou (as a faithful minister of the Gospel) teach thy 
 people the things that are in accordance with sound . 
 doctrine, either as regards the truths of faith or the 
 principles of morality. 
 
 2. (Exhort) the aged men to practise sobriety, to 
 observe becoming propriety of conduct, especially in 
 matters of chastity, to exhibit prudence and moderation 
 in their conduct, to be sincere in faith, in love, and in 
 the patient endurance of adversity. 
 
 3. Aged women, in like manner (exhort) to observe 
 in their whole exterior, in their gait, gesture, discourse, 
 and dress, a modesty suited to Christian sanctity ; to 
 guard against indulging in calumny or detraction; not 
 to indulge too much in wine; teaching in their private 
 instructions at home, both by word and by example, 
 the things that are good and proper. 
 
 1. BUT speak thou the things 
 that become sound doctrine : 
 
 2. That the aged men be sober, 
 chaste, prudent, sound in faith, in 
 love, in patience. 
 
 3. The aged women, in like 
 manner, in holy attire, not false, 
 accusers, not given to much wine; 
 teaching well. 
 
 Commentary. 
 
 1. The Jewish zealots teach false doctrines, and prescribe practices purely human 
 and opposed to the law of God—but Titus, as a faithful minister of the Gospel, should 
 inculcate the truths of faith and sound principles of morals ; and because the Cretans 
 were “ slothful bellies,” addicted to sensuality and intemperance, he should, therefore, 
 inculcate the observance of temperance on all classes. 
 
 2. ££ That aged men be sober the word “exhort,” or some such, is understood, as 
 appears from the Greek; t£ sober,” in the use of drink, particularly; the moderate use of 
 wine may be of use for old men—its excess, very injurious—and by observing sobriety 
 themselves, they would serve as models for the young in this respect • “ chaste,” the 
 Greek word, ae/ivove, means, grave, of composed, orderly habits; ££ sound in faith,” 
 having no admixture of errors; ££ in love,” without dissimulation; ££ in patience,” suffer¬ 
 ing patiently the reverses of life for God’s sake, with conformity to his will; the chief 
 prop of patience is the hope of future rewards; hence, the words “ the enduring of 
 hope” (1 Thess. i.), so that the three Theological virtues of faith, hope, and charity, 
 are here inculcated ; and, in the practice of these, the aged should serve as models to 
 the young. 
 
 3. <£ Aged women, in like manner,” encourage, ££ not false accusers,” in Greek, /.u) 
 Sici(jo\ovQ, not devils. The devil, was so called, in consequence of falsely accusing God. 
 when tempting Eve. ££ Teaching well.” In Greek, KaXochScKncaXovg, teaching good 
 things, in their private instructions at home, teaching young females, not idle, old 
 wives’ tales, but what is virtuous and religious. 
 
TITUS , II. ‘ 
 
 155 
 
 XTest 
 
 4. That they may teach the young 
 women to be wise, to love their hus¬ 
 bands, to love their children. 
 
 5. To be discreet, chaste, sober, 
 having a care of the house, gentle 
 obedient to their husbands, that the 
 word of God be not blasphemed. 
 
 6. Young men, in like manner, 
 exhort that they be sober. 
 
 7. In all things shew thyself an 
 example of good works, in doctrine, 
 in integrity, in gravity. 
 
 8. The sound word that cannot 
 be blamed : that he; who is on the 
 contrary part, may be afraid, having 
 no evil to say of us. 
 
 9. Exhort servants to be obedient 
 
 paraphrase, 
 
 4. Let them, therefore, teach the young women all 
 the wisdom becoming their age, sex, and condition, 
 viz., to love their husbands—to love their children. 
 
 5. To be prudent, chaste, sober, remaining con¬ 
 stantly at home, and taking care of their domestic 
 concerns, kind and gentle towards their domestics, 
 obedient and subject to their (own) husbands; so that 
 the doctrine and gospel of Christ may not be brought 
 into disrepute by them among the infidels. 
 
 6. Young men, in like manner, exhort to be sober 
 and to govern their passions. 
 
 7. In all things, show thyself as a model in the per¬ 
 formance of good works (in the practice of every 
 virtue), in sound doctrine and the manner of pro¬ 
 pounding it, in purity of life, in the gravity of your 
 government and holy conversation. 
 
 8. In teaching, employ language in accordance with 
 sound faith, and which will not bring on you censure 
 or contempt; so that the adversary, be he Jew or 
 Greek, may be ashamed to encounter us, not having 
 it in his power to charge us with anything evil. 
 
 9. Exhort slaves to be subject to their masters, to 
 
 Commentary, 
 
 4. “ That they teach the young women,” &c. The duty of private instruction of 
 the young women is committed to old women by the Apostle ; because, in regard to such, 
 private interviews might not be edifying in Titus, he should address such persons only 
 in public discourses. These are the things they shall teach them, viz., to love their 
 husbands and their children. 
 
 5. To be “discreet,” “sober.” For both these words there is but one word in the 
 
 Greek, o-w^pomc, which bears both meanings—“ obedient to their husbands,” the 
 Greek is, to their own (to7q ISwiq), husbands. “ That the word of God be not blas¬ 
 phemed,” as if it taught erroneous doctrine, or at least was of no advantage to its 
 professors. \ 
 
 - 6. This is the fourth time he inculcates sobriety; luxury had corrupted the 
 young and old of both sexes in Crete ; and hence, his repeated inculcation of sobriety. 
 The word for “sober,” outypovtLv, also signifies a restraint over the carnal passions, 
 in which sobriety is of great advantage, nay, very necessary. Both meanings are united 
 in the Paraphrase. It is needless to remark that sobriety is a necessary accompani¬ 
 ment of chastity. It is hard to conceive how an intemperate man can be chaste. 
 
 7. As example is far more powerful than precept; hence, he requires of Titus to 
 invite men to the practice of good works by the powerful force of example. This he 
 enjoins on Timothy (1 Ep. iv. 12), and St. Peter enjoins the same (1 Ep. v.), “being 
 made a pattern of the flock from the heart.” The Apostle instances a few of the 
 things in which Titus should particularly serve as a model, “ in doctrine,” &c. The 
 Greek reading runs thus : “ in doctrine ( exhibiting) integrity, gravity,” to which some 
 copies add, incorruptibility, according to which reading, “ integrity, gravity,” &c., regard 
 the doctrine. 
 
 8. “ The sound word that cannot be blamed.” According to the Greek construction, 
 these words are a continuation of the preceding, and refer to “ doctrine,” depending on 
 the word “ exhibiting,” i.e,, (exhibiting also) “ the sound words which will not expose 
 you to censure or contempt. Though their may be some diversity of construction in 
 the passage, the meaning is quite clear. The Apostle exhorts Titus ,and through him, 
 all bishops, to be the models of every virtue, to preach sound doctrine, without any 
 admixture of error, grave doctrine, free from all futile vanities, conformable to sound 
 faith, and beyond all reprehension or censure. “ No evil to say of us in Greek, no 
 evil of you. 
 
 9. Slaves will perform their duties towards their masters, if they reverence them for 
 
156 
 
 Uest. 
 
 to their masters, in all things pleas¬ 
 ing, not gainsaying : 
 
 10. Not defrauding, but in all 
 things shewing good fidelity, that 
 they may adorn the doctrine of 
 God our Saviour in all things. 
 
 11. For *the grace of God our 
 Saviour hath appeared to all men. 
 
 12. Instructing us that, denying 
 ungodliness and worldly desires, 
 we should live soberly, and justly, 
 and godly in this world, 
 
 13. Looking for the blessed hope 
 and coming of the glory of the great 
 God and our Saviour Jesus Christ, 
 
 14. Who gave himself for us, 
 that he might redeem us from all 
 iniquity, and might cleanse to him¬ 
 self a people acceptable, a pursuer 
 of good works. s 
 
 1 TITUS , //. 
 
 paraphrase*. 
 
 be solicitous to please them in all things lawful, and 
 not to disrespect or murmur against their commands. 
 
 10. Not defrauding, or privately stealing from them, 
 but in all things practising the greatest fidelity, so 
 that by this fidelity and obedience, they may render 
 the Christian faith and doctrine commendable in the 
 eyes of all, and thus become ornaments of the faith. 
 
 11. For the salutary beneficence of God’s redemp¬ 
 tion has been made manifest to all classes of men 
 without exception. 
 
 12. Instructing us to renounce impiety, and worldly 
 corrupt desires, and to lead in this world a life of 
 wisdom and temperance in regard to ourselves, of 
 justice and equity towards the neighbour, and of piety 
 and religion towards God. 
 
 13. Expecting eternal happiness, the object of our 
 hope, and the glorious coming of our great God and 
 Saviour Jesus Christ. 
 
 14. Who has delivered himseif up to death for us, 
 to redeem and purify us from all iniquity and from the 
 stains of sin, and after thus cleansing us by his blood, 
 to claim us as his peculiar people, his precious dis-' 
 tinguished possession, a people exceedingly zealous for 
 good works. 
 
 Commentary. 
 
 God, and look upon them as holding his place in their regard (see Ep. vi. 6 ; Colos. iii. 
 23); not gainsaying,” i.c., not replying disrespectfully to them or murmuring at their 
 commands. 
 
 10. “Not defrauding.” St. Jerome interprets it “ not stealing .” It implies stealth, 
 committed in taking property, as well as in squandering the time marked out for 
 labour—“ but in all things showing good faith.” /.<?., by exhibiting perfect fidelity, both 
 in reference to the substance of their masters, as well as in serving them, they would 
 render the doctrine of Christ commendable, and not expose it “ to blasphemy.”— 
 (1 Tim. vi.) 
 
 11. By “the grace of our Saviour,” or (as in the Greek, >/ yhpiq V omrijpiog^) the 
 salutary grace , some understand, as in Paraphrase, the salutary benevolence of God 
 displayed in the work of redemption (see 2nd Cor. vi. 1); others, Christ himself, the 
 fountain of grace, the divine essential grace. This shows that as the benefit of 
 redemption was displayed to all classes, men, women, slaves, &c.; so, Titus should 
 instruct every class, not excepting slaves. 
 
 12. “ Impiety,” ?>., unbelief, “worldly desires,” the corrupt passions of ambition, 
 avarice, lusts, &c.—“ we should live soberly, justly, and piously,” by fasting, alms, 
 deeds, and prayer; these good works are specially recommended to all, specially 
 opposed to the three enemies of salvation—the world, the flesh, and the devil; and 
 to the three great leading maxims of the world—“ the concupiscence of the flesh, of the 
 eyes, and the pride of life.”—(John ii. 16). 
 
 13. “ The blessed hope “hope ” means the thing hoped for, the object of hope. 
 “ The great God.” The article in the Greek shows that by this is meant, our Saviour 
 Jesus Christ. Besides, it is our Saviour alone that “ the glorious coming ” is attributed 
 in SS. Scripture. Hence, an argument for the Divinity of Christ. “ The blessed hope,” 
 regards the beautitude of our souls at death—“the coming,” &c., the glorification of 
 our bodies. 
 
 14. He not only was born for us, and appeared to us, and instructed us, but he also 
 died for us. “ A people acceptable.” St. Jerome has translated it, “ an especial, 
 eminent people.” It is allusive to the passage in Exodus (xix. 5), when God says of 
 the Jews, “you shall be my peculiar possession,” &c. The Hebrew for peculiar posses- 
 
TITUS , III 
 
 157 
 
 Uczt. paraphrase* 
 
 15. These things speak, and ex- 15. Teach all these things to the ignorant, and 
 hort, and rebuke, with all authority. exhort all those who already know them, to reduce 
 
 Let no man despise thee. them to practice. But rebuke the refractory and dis¬ 
 
 obedient with full power, as minister of God, and by 
 acting thus, no one will dare to contemn thee. 
 
 Commentary* 
 
 sion,” Segullah , according to St. Jerome, signifies “a most precious treasure.” St. 
 Paul here followed the Septuagint version, which means, “acceptable people,” an 
 excellent possession, &c. 
 
 15. So act in the exercise of authority, that no one will despise thee. 
 
 CHAPTER III. 
 
 Hnalysis* 
 
 In this chapter , the Apostle inculcates certainduties that were obligatory on the faithful in 
 general^ wk, subjection to the existing civil authorities , mildness towards all men , not 
 excepting unbelievers. This feeling they will the more readily cultivate even towards 
 unbelievers, by reflecting that they themselves were formerly like them, and also by 
 reflecting that it was solely owing to the mercy of God that they were rescued from their 
 former state. He shows the greatness of this mercy and its admirable results (3-7) > 
 and he exhorts Titus to point out this mercy to the faithful (8). He prohibits useless 
 questions, etc., and he instructs him to avoid a heretic, who, after being twice admonished > 
 contumaciously persists in amor (10, n). He invites Titus to come to him, etc. 
 
 rrejt. paraphrase. 
 
 1. ADMONISH them to be sub- i. Admonish the Cretans to be subject to princes 
 ject to princes, and powers, to obey and to all who possess power over them, promptly to 
 at a word, to be ready to every good obey their orders, and to be prepared to perform every 
 work. good work enjoined by them. 
 
 Commentary* 
 
 1. “ Powers,” i.e., all those who possess authority in the government of the State. 
 The Apostle inculcates : first, submission to their authority, “to be subject to them;” 
 secondly, obedience to their orders, “to obey at a word;” and thirdly, preparation 
 and disposition of mind to obey them in everything good and obligatory, “ every good 
 work.” If they outstep the limits of their authority, they need not necessarily be obeyed; 
 should their mandate have good for object, they may be obeyed; should they command 
 evil, they must be resisted ; as, we should obey God rather than man. The Apostle 
 does not here determine the species of power to which obedience is due, whether 
 kingly, aristocratic, republican, &c. For, although all power comes from God, it is 
 still the most probable opinion, that he makes the people the channel through which 
 he confers power on individuals. How this is done is not quite agreed upon. 
 According to some, this power is placed as a deposit in the hands of the people; 
 according to others, the election of the people is a mere necessary condition, con¬ 
 sequent on which God immediately confers power on the object of the people’s choice. 
 This latter seems a very probable opinion .—(See Romans, xii.; 1 Peter, ii. 13). We 
 
* 
 
 I 
 
 
 TITUS, III. 
 
 XTejt. 
 
 2. To speak evil of no man, not 
 to be litigious, but gentle : shewing 
 all mildness towards all men. 
 
 3. For we ourselves also were 
 some time unwise, incredulous, 
 erring, slaves to divers desires and 
 pleasures, living in malice and envy, 
 hateful, hating one another. 
 
 4. But when the goodness and 
 kindness of God our Saviour ap- 
 peard, 
 
 5. Not by the works of justice, 
 which we have done, but according 
 to his mercy he saved us, by the 
 laver of regeneration, and renova¬ 
 tion of the Holy Ghost. 
 
 IParapbrase. . 
 
 2. To refrain from unbecoming language regarding 
 their neighbour, especially language of a reproachful, 
 insulting nature, not to be contentious and fond of 
 quarrelling, but to be mild and kind, manifesting the 
 most perfect meekness towards all men. 
 
 3. For, we too were, in former times, corrupted in 
 mind and heart: in mind, we were insensible to, and 
 deprived of true wisdom—rebels to the light of faith, 
 straying from the path of truth; in heart, we were the 
 slaves of different corrupt desires and pleasures which 
 domineered over us, full of secret malice and envy 
 towards others, deserving of being universally hated, 
 and hating others in turn. 
 
 4. But when the goodness and singular love for 
 men of God our Saviour shone forth (by the preach¬ 
 ing of the Gospel), 
 
 5. Not in consideration of the good works which 
 we performed (for, there were no such works in 
 existence), but out of his pure gratuitous mercy, he 
 saved us by baptism, wherein we are regenerated into 
 sons of God and were made new men, through the 
 grace of the Holy Ghost. 
 
 Commentary. 
 
 are informed by St. Jerome, that the object of the Apostle in inculcating the duty of 
 obedience to temporal authority, both here and in his Epistle to the Romans (xiii.), 
 was to show, that the faithful of Christ had no sympathy with the disciples of Judas of 
 Galilee, to whom reference is made (Acts, v. 37). Probably, among the many Jews 
 who were at Crete, might be found some belonging to the followers of this Judas. 
 
 2. “ To speak evil of no one.” (In Greek, fxrfceva /3\a(T(pr]jjiEiv , to blaspheme no one). 
 Under “ evil (or blaspheming) language ” are included all descriptions of language 
 injurious to our neighbour, such as calumny, detraction, contumely, &c. “Showing 
 mildness to all men,” not excepting unbelievers. 
 
 3. He shows why they should be mild and compassionate towards unbelievers, 
 because they were themselves formerly in the same deplorable condition, out of which 
 the gratuitous merCy of God rescued them. Mindful, therefore, of their own previous 
 state, they should take compassion on others. The Apostle includes himself, although 
 a Jew, as well as Titus, who was a Gentile, by saying “we ourselves.” He does not 
 recount the great leading crimes of Paganism, the external commission of which a 
 moral Pagan, or Jew, would avoid, but he speaks of these latent sins, the indulgence 
 of which would be perfectly consistent with external legal justice, for which he claims 
 credit to himself.—(Phil, iii.) 
 
 4. Another motive to induce them to act compassionately, &c., is the example of 
 God himself—“ The kindness.” The Greek is, <[)i\avTU) 7 ria, philantrophy . Some refer 
 this to the Incarnation, but erroneously; for, there is question of God the Father, as 
 he is distinguished from Jesus Christ (verse 6). 
 
 5. It was not in consideration of our just works that he saved us; for, before his 
 grace there were no good works, or “works of justice,” entitled to a reward; but it was 
 out of his purely gratuitous mercy, he “ saved us,” i.e., bestowed on us justification, 
 which places us in the way of finally arriving at perfect eternal salvation, and is itself 
 initial salvation. The means by which he has bestowed on us this justification is 
 through the waters of baptism externally poured on us, and by the grace of the Holy 
 Ghost, which is attached to the rite of baptism, interiorly giving us a new birth, a new 
 spiritual essence, making us sons of God, perfectly renewing us, so that we 
 become invested with the virtues of wisdom, faith, &c., opposed to the former vices 
 to which we were slaves. The external instrumental cause of this renovation is 
 baptism; the efficient invisible cause, which the external operates, is, the grace of the 
 Holy Ghost. This passage manifestly shows that justification does not consist in the 
 
TITUS , III ; 
 
 IS9 
 
 {Text. 
 
 6. Whom he hath poured forth 
 upon us abundantly through Jesus 
 Christ our Saviour: 
 
 7. That, being justified by his 
 grace, we may be heirs, according 
 to hope of life everlasting. 
 
 8. It is a faithful saying; and 
 these things I will have thee affirm 
 constantly : that they who believe 
 in God, may be careful to excel in 
 good works. These things are 
 good and profitable unto men. 
 
 9. But avoid foolish questions, 
 and genealogies, and contentions, 
 and strivings about the law. For 
 they are unprofitable and vain. 
 
 10. A man that is a heretic, after 
 the first and second admonition, 
 avoid : 
 
 11. Knowing that he, that is 
 such an one, is subverted, and 
 
 paraphrase. 
 
 6. Whom God the Father has copiously and abun¬ 
 dantly poured forth on us, through Jesus Christ our 
 Saviour. 
 
 7. So that, cleansed from sin and gifted with justice 
 through his grace, we are constituted heirs of eternal 
 life, which we have at present, only in the certain hope 
 of one day obtaining it. 
 
 8. All the things which I have said regarding justi¬ 
 fication and its effects, are undoubtedly true; and I wish 
 that regarding them you would confirm your brethren, 
 so that those who believe and trust in God would take 
 care to excel others, and distinguish themselves in the 
 performance of good works; for, these alone are, 
 properly speaking, good and profitable to man. 
 
 9. But vain idle questions and genealogies, and 
 futile contentions and strifes of words regarding the 
 Law', reject and spurn, as idle and useless. 
 
 10. Shun the heretical man, who, after the first and 
 second admonition, continues pertinacious. 
 
 11. Knowing that a heretic of this sort is subverted, 
 the foundation of faith being destroyed; hence he is 
 
 Commentary. 
 
 mere imputation of the justice of Christ; but that it is the inherent principle of this 
 new life, so long as it perseveres. 
 
 6. “Whom,” i.e., the Holy Ghost, “he hath poured forth upon us,” i.e., God the 
 Father (verse 4) hath poured forth upon us abundantly, “ through Jesus Christ our 
 Saviour,” in the sacraments of baptism and confirmation, which, immediately after 
 baptism, was given by the imposition of hands. The entire Trinity is referred to in 
 this verse, distinctly contributing by an operation peculiar to each person to our new 
 spiritual existence. The Eternal Father, the Principle of the Divinity itself, is the 
 Father of the baptized, and the Principle of his divine existence; the Eternal Son is, 
 with the Father, the Principle of the effusion of the Holy Ghost; and the Holy Ghost, 
 the Spirit of the Father and Son, becomes the spirit of the baptized, his heart and 
 soul, his supernatural and divine life. 
 
 7. Justification implies the remission of sin and the infusion of justice by sanctifying 
 grace, and this holy state constitutes us the rightful heirs of eternal life, which we do 
 not yet actually possess, but which, like the youthful heir, during his minority, we hope 
 one day to attain, and actually enjoy. 
 
 8. He tells him to propound these truths regarding justification, the inheritance of 
 eternal life, &c., as certain, undoubted doctrines to his brethren, so that bearing them 
 in mind, they would strive to distinguish themselves and surpass others, not merely in 
 word, but in good works and example. They should strive to become holy, like God 
 the Father, whose sons and heirs they are; holy, like the Son, whose members they 
 are; and holy, like the Holy Ghost, by whom they live. This holiness can be acquired 
 and preserved by good works ; and good works alone are “ profitable,” they alone will 
 constitute a treasure of merit beyond the grave. 
 
 9. But as to foolish questions regarding genealogies, in recounting which the Jews 
 felt such pride and boasted so much (1 Tim. i.), and idle questions regarding the Law; 
 these he should spurn. This may also mean, that if objections from these sources are 
 proposed, they should be spurned, as undeserving of reply. 
 
 10. The heretic ought to be admonished, corrected, and instructed, once or twice, 
 in order to know if he be really pertinacious and obstinate, and, after that, he is to be 
 shunned. 
 
 11. Because such a man, like an edifice whose foundation is overturned, is incurable 
 and undone irreparably; for, he has lost the foundation of faith. Moreover, such a 
 

 I 
 
 i 
 
 TITUS , ///. 
 
 paraphrase* 
 
 incurable, and he sins with full knowledge and volun¬ 
 tarily, condemning himself by his own judgment. 
 
 12. After I shall have sent Artemas or Tychicus 
 to supply your place, hasten to come to me to Nico- 
 polis, for I have resolved on spending the winter there. 
 
 13. Take care to send forward Zenas, the doctor of 
 the Jewish Law, and Apollo, furnished with all things 
 necessary for their journey, so that they may be in 
 want of nothing. 
 
 14. Let our brethren in the faith learn from both 
 your instruction and example, to excel in good works, 
 on all necessary occasions (particularly when the 
 wants of the labourers for the Gospel are concerned), 
 that they may not be unfruitful and sterile in the field 
 of the Lord. 
 
 15. All the faithful who are with me salute you. 
 Salute thou those who love us for the faith and accord¬ 
 ing to faith, i.e., with true Christian charity. The 
 grace of God be with you all. Amen. 
 
 Commentate. 
 
 person sins knowingly and willingly, and with malicious obstinacy perseveres in his 
 error. Such a person, by receding from the Church, in following his own judgment, is 
 deservedly forsaken by her, and suffers no injury in having that sentence of separation 
 passed on him, which he has passed on himself, by the very act of receding. “ Con¬ 
 demned by his own judgment.” A man always recedes invisibly, whenever he holds 
 doctrine opposed to that of the Church, which, of course, the heretic, by the very fact 
 of being such, is always supposed voluntarily to do. For, a man becomes a heretic 
 by either denying some revealed truth, defined by the Church, or by asserting 
 some error, the contradictory of which' the Church has defined to be a revealed 
 truth and of faith. The Apostle here instructs Timothy how, in capacity of Bishop, he 
 is to treat such a person. 
 
 12. Nicopolis, of Thrace, according to St. Chrysostom; of Epirus, according to St. 
 Jerome. 
 
 13. Zenas and Apollo were to pass by Crete, and he tells Titus to furnish them 
 with a sufficient viatic, so that they may want nothing. 
 
 14. “And let our men,” i.e ., those of our faith, the Christians, seek every occasion 
 of excelling in good works according as circumstances may demand, unless they wish 
 that their faith be barren and sterile, so that they would be like unfruitful plants, in the 
 field of the Lord. “ For necessary uses ;” he particularly refers to necessities like the 
 present, in which the ministers of the Gospel are concerned. 
 
 15. “That love us in the faith,” in which he shows that the love of Christians for 
 
 each other should be founded on faith, i.e., purely Christian and holy. 
 
 • » 
 
 The Greek subscriptions have the following :—“ It was written to Titus, ordained 
 the first Bishop of the Church of the Cretans, from Nicopolis of Macedonia .” 
 
 The Codex Vaticanus simply has ;—^ To Titus.” 
 
 160 
 
 Uejt. 
 
 sinneth, being condemned by his 
 own judgment. 
 
 12. When I shall send to thee 
 Artemas or Tychicus, make haste 
 to come unto me to Nicopolis. For 
 there I have determined to winter. 
 
 13. Send forward Zenas the 
 lawyer and Apollo with care, that 
 nothing be wanting to them. 
 
 14. And let our men also learn 
 to excel in good works for necessary 
 uses; that they be not unfruitful. 
 
 15. All that are with me, salute 
 thee; salute them that love us in 
 the faith. The grace of God be 
 with you all. Amen. 
 
THE EPISTLE 
 
 OF 
 
 ST. PAUL TO PHILEMON. 
 
 -4- 
 
 3nt roSuction. 
 
 Philemon, a native of Colossse, in Phrygia, was converted to the faith, either by St. 
 Paul himself, or.by his disciple, Epaphras. He was of noble birth, and possessed of 
 much riches. So great was the progress made by him in virtue, that, in a short time, 
 his dwelling resembled a church, owing to the piety of his household, and the religious 
 exercises unceasingly performed therein. He was distinguished for acts of generosity 
 and charity towards the persecuted and distressed members of the Christian faith 
 
 ( 5 » 6 > 7 )* 
 
 The occasion of this brief Epistle was the following :—Onesimus, one of Philemon’s 
 slaves, after having robbed him, fled to Rome, where he found out St. Paul, then in his 
 first imprisonment, about the year 62. The .Apostle treated him with the utmost 
 tenderness, proportioned to the magnitude of his guilt and the inveteracy of his 
 disorders. And after having instructed him in the faith, converted and baptized him, 
 sent him back to his master, with this commendatory Epistle, wherein he beseeches 
 Philemon to receive him again into favour. This Epistle, though very brief, is regarded 
 by Critics and Commentators, as a masterpiece of eloquence and pleading. In it, the 
 Apostle brings forward, in the most engaging manner, all the motives which should 
 induce Philemon to comply with his request. And, though he merely sought for the 
 pardon of Onesimus; still, it is evident, that he expects from Philemon to grant him his 
 liberty (21); a request, however, which the Apostle forbears from making, lest it might 
 appear to be asking too much. Moreover, it might seem opposed to his instructions 
 to slaves (1 Cor. vii. 21). The Epistle consists of an exordium, which, after the usual 
 salutation, commences at verse 4—of the proposition, verse 8—and the conclusion, 
 verse 17. 
 
 It was written at Rome, , at the same time, as the Epistle to the Colossians—viz., 
 about the year 62. 
 
 VOL. II. 
 
 L 
 
i 
 
 ST. 
 
 THE 
 
 EPISTLE 
 
 OF 
 
 PAUL TO PHILEMON. 
 
 XTejt. 
 
 1. PAUL, a prisoner of Christ 
 Jesus, and Timothy a brother; to 
 Philemon our beloved and fellow- 
 labourer. 
 
 2. And to Appia our dearest 
 sister, and to Archippus our fellow- 
 soldier, and to the church which is 
 in thy house. 
 
 3. Grace to you and peace from 
 God our Father, and from the Lord 
 Jesus Christ. 
 
 4. I give thanks to my God, 
 always making a remembrance of 
 thee in my prayers. 
 
 5. Plearing of thy charity and 
 faith which thou hast in the Lord 
 Jesus, and towards all the saints. 
 
 paraphrase* 
 
 1. Paul, a prisoner in the cause of Christ Jesus, and 
 Timothy our brother in Christ (write) to Philemon, 
 our dearly beloved and our co-operator. 
 
 2. And to Appia, our dearest sister in Christ, and 
 to Archippus, our fellow-soldier in the struggles for 
 the faith, and to the congregation of the faithful, which 
 is in thy house. 
 
 3. Grace and peace to you, from God our Father, 
 and from the Lord Jesus Christ. 
 
 4. Always mindful of thee in my prayers, I give 
 thanks to God (for the blessings bestowed on thee). 
 
 5. Because I hear of thy faith in the Lord Jesus, 
 and of thy charity to all Christians. 
 
 Commentary 
 
 1. “ A prisoner of Jesus Christ,” and, therefore, meriting that any request made by 
 him should be attended to. It is remarked by Commentators, that from the beginning 
 to the end of this Epistle, there is hardly a word which does not tend to enforce its 
 object, viz., the pardon of Onesimus. For this end, the Apostle commences by referring 
 to his chains, as if preparing Philemon to show mercy to his slave, in consideration of 
 these chains. “ And Timothy,” he adds him, in order that their joint intercession 
 would prove more powerful. “ And fellow-labourer.” In Greek, ovvepyuj, our co-operator; 
 because, he contributed much both by his temporal wealth and example, to advance the 
 cause of the Gospel. 
 
 2. “Appia;” most probably, the wife of Philemon. “Our dearest sister ” 
 
 “Sister,” is not in the Greek. “Archippus, our fellow-soldier,” in the Apostolic 
 warfare. He was, according to some, a deacon ; according to others, a priest or 
 bishop —(Vide Colos. iv. 17). “ And the church which is in thy house,” z>., his entire 
 
 family, which was Christian. He enlists all these, so dear to Philemon, viz., his wife 
 and entire family, in his cause. What an example is here given to those charged with ' 
 the care of the poor and unfortunate ! See, what exertions St. Paul, the Apostle of 
 nations, makes in behalf of a fugitive slave, because he viewed him according to God, 
 and in God ! 
 
 3. These verses include the salutation. 
 
 4. In this verse, he commences the exordium , praising God for his gifts bestowed on 
 Philemon, which is the same as tacitly praising Philemon himself for his good works, 
 which must be the fruit of God’s grace. He also expresses his affection for him, which 
 is best evinced by remembering him in his prayers. 
 
 5. His “faith,” was in Christ Jesus, and his “charity” towards all Christians shown 
 in deeds of beneficence. This is the clearest and most probable construction, connect¬ 
 ing “faith” with the words “in the Lord Jesus,” and “charity” with the words 
 
PHILEMON. 
 
 163 
 
 trejt. 
 
 6. That the communication of 
 thy faith may be made evident in 
 the acknowledgment of every good 
 work, that is in you in Christ 
 Jesus. 
 
 7. For I have had great joy and 
 consolation in thy charity, because 
 the bowels of the saints have been 
 refreshed by thee, brother.. 
 
 8. Wherefore though I have much 
 confidence in Christ Jesus, to 
 command thee that which is to the 
 purpose : 
 
 9. For charity sake I. rather 
 beseech, whereas thou art such an 
 one, as Paul an old man, and 
 now a prisoner also of Jesus 
 Christ : 
 
 10. I beseech thee for my son, 
 whom I have begotten in my 
 bands, Onesimus. 
 
 paraphrase. 
 
 6. So that the beneficent results of thy faith are 
 become evident to all, by the knowledge and rumour 
 of the good works, performed by thee, through the 
 grace of Christ Jesus. 
 
 7. For, I have derived great joy and consolation 
 from thy charity, my brother, because the Christians 
 in distress have received the most cheering comfort 
 and consolation at thy hands, (and hence my 
 grounds for hoping for the pardon of thy Christian 
 slave). 
 
 8. Wherefore, although in quality of Apostle of 
 Jesus Christ, I might use perfect freedom in command¬ 
 ing thee, in reference to a matter of duty ; 
 
 9. Still, I prefer entreating it as a favour, to be con¬ 
 ferred in consideration of friendship; since thou art an 
 old man, like myself, who am now also in chains, for 
 the cause of Jesus Christ. 
 
 icv. I entreat thee, then, in behalf of my son, One¬ 
 simus, begotten by me in chains, 
 
 1 
 
 Commentary 
 
 “ towards all the saints.” Similar is the expression in the Epistle to the Colossians, 
 written at the same time (i. 4). Before praising him for these acts, he refers the glory 
 of these to God, in the preceding verse—“ I give thanks to God, whose gifts 
 they are.” 
 
 6. “ That the communication of thy faith,” i.e., the beneficent effects or fruits of 
 your faith “ is made evident to the acknowledgment of every good work,” in the public 
 
 'knowledge of the good works, which you and your entire family perform. For 
 “.evident,” SS. Jerome and Chrysostom, read, efficacious, the rendering of the Greek, 
 evepyrjg. According to this reading, the words of the Apostle contain an exhorta¬ 
 tion to Philqmon, to render his faith an active, operative faith. The Vulgate is, 
 however, more in accordance with the context; for, he had already praised his faith, as 
 operative (5). The Vulgate interpreter probably read, erapyrjq: " And the Greek word 
 for “that,” o 7 rojg, means rather a consequence than a cause; hence, it means, “so that , 
 the communication,” &c. 
 
 7. It is with reason he gives God thanks, because he felt great joy and consolation 
 in hearing of the great comfort and refreshment which the Christians who were in want 
 and distress received from Philemon. “ The bowels of the saints,” express the great 
 inward consolation they received; and if he was so good to all Christians, he 
 will be equally kind to this Christian slave. 
 
 8. Here the Apostle enters on the proposition. He might, as Apostle, use perfect 
 liberty, in commanding Philemon in a matter of duty, without feeling any apprehension 
 of meeting with any opposition. 
 
 9. Still, he preferred following another course, that of entreating him to do it in 
 consideration of the friendship that subsisted between them, a course, which better 
 suited Philemon, who was an old man, like the Apostle himself: and hence, issuing a 
 command to him would be inconvenient. St. Chrysostom, St. Jerome, &c., make the 
 words “ an old man,” refer to St. Paul himself, and this is one of the reasons why his 
 request should not be refused ; the fact also of his being an Apostle (“ Paul”), and 
 being “a prisoner,” &c., should strengthen his request. 
 
 10. Before introducing the name of Onesimus, he expresses the most endearing 
 relations. “ In bands.” The Greek is, kv to~iq foajxo'tQ fiov, in my bands. 
 
164 
 
 PHILEMON. 
 
 UCIU 
 
 11. Who hath been heretofore 
 unprofitable to thee, but now is 
 profitable both to me and thee, 
 
 12. Whom I have sent back to 
 thee. And do thou receive him as 
 my own bowels : 
 
 13. Whom I would have retained 
 with me, that in thy stead he 
 might have ministered to me in 
 the bands of the gospel: 
 
 14. But without thy counsel I 
 would do nothing : tnat thy good 
 deed might not be as it were of 
 necessity, but voluntary. 
 
 15. For perhaps he therefore 
 departed for a season from thee, 
 that thou mightest receive him 
 again for ever. 
 
 16. Not now as a servant, but 
 instead of a servant, a most dear 
 brother, especially to me : but how 
 much more to thee both in the 
 flesh and in the Lord ? 
 
 paraphrase. 
 
 i r. Who hath been heretofore unprofitable to thee, 
 but now is profitable both to me and to thee, 
 
 12. Whom I have sent back to thee, do thou, there¬ 
 fore, receive him as my own bowels. 
 
 13. I was desirous of retaining him with myself, in 
 order that he might perform for me, who am in chains, 
 for the cause of the Gospel, those services, which thou 
 thyself wouldst cheerfully have performed wert thou 
 here with me. 
 
 14. However, I was unwilling to do anything of the 
 kind, without first consulting you, so that your benefit 
 towards me would not appear the result of necessity, 
 but perfectly voluntary. 
 
 15. Perhaps also God permitted him to leave you 
 for a time, in order that you would receive him back, 
 never again to leave you. 
 
 16. And that you might receive him, not merely as 
 a slave, but as a most beloved brother, particularly 
 beloved by me ; howmucn more beloved ought he be 
 by you both on account of the bodily servitude he 
 owes you, and on account of spiritual fraternity ? 
 
 Commentary. 
 
 it. While admitting his fault, he extenuates it by merely saying that he was “un¬ 
 profitable, ” although, in point of fact, injurious; for, he robbed his master, when leaving 
 him. “ But now he is profitable to me,” by the services which he has rendered me. 
 “And to you,” by rendering the services you would have rendered, and he will be 
 profitable to you, in future. In the word “ profitable,” allusion is made to the etymology 
 of “ Onesimus,” as much as to say, he will be, in reality, what his name imports, viz., 
 “profitable.” The Greek adjective, ovr]oifjiog, signifies, advantageous. In this verse, is 
 contained an additional reason for taking him back, grounded on his usefulness. 
 
 12. “Do thou receive him as my own bowels,” treat him with some degree of 
 
 respect. What a reproach to many masters who treat their servants with more severity 
 than they would treat the brute beasts ! “ I have sent back to thee.” The words “ to 
 
 thee ” are not in the Greek. They are found in the copy used by St. Chrysostom. 
 
 13. Another reason for treating him with indulgence, was the regard the Apostle 
 had for him, and also the fact, that he has discharged those offices towards the Apostle, 
 which his master would have discharged, had he been at Rome. The reference to his 
 chains, and to the vicarious services of Onesimus, all tend to obtain pardon. 
 
 14. The defence of the Apostle towards Philemon, tends to the same: he might 
 retain this slave on account of the wants of the Church; but he would not, lest the 
 kindness of his master would appear to be the result of compulsion, instead of seeming 
 to be perfectly voluntary. 
 
 15. Another motive for pardoning him is, that his flight was, in the ways of God’s 
 Providence, the occasion of his conversion. “That thou mightest receive him for 
 ever,” may mean, that he would never again desert his service; or, “for ever” may 
 mean, that as a Christian brother, he would never be separated from him, even in eternal 
 glory. He uses the mildest terms to express the guilt of his flight, “ departed for a 
 season.” Then, as it was perhaps the will of God that he should depart; surely, 
 Philemon would not oppose this will, nor refuse pardon to a man already reconciled and 
 at peace with God. 
 
 16. Again, can he refuse pardon to one who was most dear to St. Paul as his 
 spiritual son, who was his own slave, over whose person he had perfect control ? 
 “Both in the flesh,” arid who from a slave had become a brother in Christ, a fellow- 
 member of his mystical body. “And in the Lord.” 
 
PHILEMON. 
 
 165 
 
 XTest* 
 
 17. If therefore thou count me a 
 partner; receive him as myself. 
 
 18. And if he hath wronged thee 
 in anything, or is in thy debt, put 
 that to my account. 
 
 19. I Paul have written it with 
 my own hand : I will repay it : not 
 to say to thee, that thou owest me 
 thy ownself also. 
 
 20. Yea, brother. May I enjoy 
 thee in the Lord. Refresh my 
 bowels in the Lord. 
 
 21. Trusting in thy obedience, I 
 have written to thee : knowing that 
 thou wilt also do more than I say. 
 
 paraphrase* 
 
 17. If, then, you regard me as partaker of the 
 faith, and value my friendship in Christ, receive him 
 as you would myself, i.e., I shall value the kindness 
 shown him, as if paid to myself. 
 
 18. But whatever loss he may have inflicted on you 
 at his departure, or whatever he may owe you, charge 
 to my account (I shall be answerable for it). 
 
 19. And as security, that I will fully satisfy your 
 claims, you have this Epistle, written and signed by 
 my own hand. I shall make no mention of a debt of 
 greater value, and of longer standing, which you owe 
 me for your conversion to the faith—you owe me your 
 entire person, your entire salvation. 
 
 20. Come, therefore, brother, I shall obtain from 
 you the joy in the Lord resulting from your kindness ; 
 by this act of kindness, refresh my heart in the Lord. 
 
 21. I have thus written to you from the firmest 
 reliance on your obedience, knowing well you will do 
 more than I ask. 
 
 22. But withal prepare me also 22. I also entreat of you to prepare for me a lodging; 
 a lodging. For I hope that through for, I hope through your prayers, to be delivered from 
 
 your prayers I shall be given unto prison and restored to you. 
 you. 
 
 Commentary. 
 
 17. He recommences the conclusion. He then concludes by conjuring Philemon, if 
 he regards himself as strictly united with him in faith, if he values his friendship, to 
 treat this slave with kindness. “ Receive him as myself; ” not that he meant the same 
 degree of respect to be shown Onesimus that was due to himself; but that any kindness 
 shown, he might look on as shown to himself. 
 
 18. Lest his having robbed his master should cause any obstacle to his being 
 received back without making reparation, the Apostle undertakes to make restitution 
 himself to the necessary amount, if required. 
 
 19. And he gives as a security for the payment, this Epistle written with his own 
 hand, promising it. Some say the entire Epistle was written by the Apostle himself; 
 others say, only this verse. He, at the same time, reminds Philemon of a heavier debt 
 due by the latter to himself—he owed him his conversion, his eternal salvation. He 
 was either converted by St. Paul himself, some say, at Ephesus ; or, by Epaphras, his 
 disciple. 
 
 20. He, finally, resorts to the language of blandishment, to gain the same end. 
 “Yea,’’ i.e., come on.. “ May I enjoy thee in the Lord,” i.e., obtain this favour from 
 thee, which will be a source of real spiritual joy.. “ Refresh my bowels,” may refer to 
 Onesimus, as if he said, refresh Onesimus, whom you should receive as my bowels ; 
 any injury shown him would be the same as if my entrails were torn, and the greatest 
 torture inflicted on me,. 
 
 21. “ Do more than I say.” In this is implied the giving him his freedom. 
 
 22. The very determination of St. Paul to lodge with him, tends to obtain this 
 request. Philemon, on the recommendation of St. Paul, granted Onesimus his liberty, 
 and sent him back to the Apostle to serve him at Rome; but the Apostle did not 
 require his corporal services, and so he made him a fellow-labourer in the gospel. St. 
 Jerome (Epistola 62, c. 2), and other Fathers say, he made him a Bishop. According 
 to Baronius, he was made Bishop of Ephesus; but this is denied by many, who say, 
 that the St. Onesimus, who was third Bishop of Ephesus, after Timothy, was quite a 
 different person. 
 
 This Epistle, though very brief, contains, as St. Chrysostom remarks, most excellent 
 lessons. Among the rest, that we should not despair or the salvation of any one, how¬ 
 ever abandoned. Again, the example of the Apostle, taking such interest in the concerns 
 
PHILEMON. 
 
 166 
 
 paraphrase* 
 
 23. Epaphras, my fellow-prisoner .in Christ Jesus, 
 salutes you. 
 
 24. So do my fellow-labourers in the cause of the 
 gospel, Mark, Aristarchus, Demas, and Luke. 
 
 2 5. The grace of our Lord Jesus Christ be with 
 your spirit. Amen. 
 
 Commentary 
 
 of a fugitive slave, who robbed his master, teaches us that every attention should be 
 paid to the unfortunate; that servants should be treated with the utmost consideration, 
 as being our brethren in Christ Jesus, as also destined for the same glory. “ Masters 
 do to your servants,” &c., “ knowing that you too have a master in heaven.” 
 (Colos. iv. 1). 
 
 The Greet subscription has the following : “ Written from Lome to Philemon by 
 Onesimus , a servant .” The Codex Vaticanus merely has “ To Philemon .” 
 
 It is needless to remark, that this subscription does not belong to the text, although 
 it correctly states the fact, in the present instance : generally speaking, however, these 
 subscriptions, as has been mentioned already, are of rather doubtful authority, and, in 
 some instances, by no means correct. 
 
 ttest. 
 
 23. There salute thee Epaphras 
 my fellow-prisoner in Christ Jesus. 
 
 24. Mark, Aristarchus, Demas, 
 and Luke, my fellow-labourers. 
 
 25. The grace of our Lord Jesus 
 Christ be with your spirit. Amen. 
 
THE EPISTLE 
 
 OF 
 
 ST. PAUL TO THE HEBREWS. 
 
 3ntro&uction. 
 
 This Epistle was, most likely, intended as a circular for all the converted Jews 
 throughout the entire earth. But it was addressed specially to those of Palestine, to 
 whom alone some passages in it could .be strictly applicable.—Chap. x. 32, 33, 34 ; 
 xiii. 19-23. 
 
 Canonicity of. —The Canonicity or Divine authority of this Epistle was never called 
 in question in the Greek Church. The Arians were the first to contest its Divine 
 authority in consequence of the strong arguments it contains in favour of the Divinity 
 of Christ. 
 
 The belief of the Latin Church was not so constant from the beginning. Until 
 undoubted evidence in its favour was adduced, the Latin Church was slow in admitting 
 its Divine authority, in consequence of the perverse use made by the Novations of 
 certain passages of it, particularly, chapter vi., in support of their erroneous teachings 
 regarding the admission to penance of those who had fallen away from the faith. It 
 was not read publicly in the Church in the days of St. Jerome. But, the earliest 
 among the Latin Fathers, quote from it as inspired Scripture : St. Clement, of Rome, 
 does so, in his Epistle to the Corinthians; the principal Latin Fathers, before St. 
 Jerome, viz., Hilary, Optatus, Ambrose, as also his contemporaries, Augustine, &c., 
 and those who came after him, quote from it, as Scripture. And St. Jerome himself, 
 in his Epistle to Dardanus, speaking of this Epistle and of the Apocalypse of St. John, 
 says :—“ We, altogether dissenting from the usage of the present age , and supported by the 
 authority of ancient writers , admit both.” 
 
 Besides the foregoing Fathers, we have the authority of Innocent I. ( Epistola 3# 
 ad Exuperium ), St. Athanasius (in Synopsi), Gregory Nazianzen (in Carmine de SS. 
 Scripturis ), all of whom place it on their catalogue of inspired Scripture. We have, 
 moreover, the authority of Councils, in which the catalogues of inspired books were 
 framed, viz.: the Council of Laodicea (last Canon); the Third Council of Carthage 
 (Canon 47), presided over by Aurelius, Primate of Africa, and subscribed to by St. 
 Augustine; the Council of Rome, consisting of seventy Bishops, under Pope Gelasius I.; 
 the Council of Florence, in the Decree for the instruction of the Armenians; and, finally, 
 the Council of Trent, SS. the 4th. The Canonicity of this book is, therefore, now a 
 point of Catholic faith, which no orthodox believer can question for a moment, without 
 incurring the guilt of heresy. 
 
 Luther, and most of his followers, deny the Divine authority of this Epistle, while 
 the Calvinists and the Church of England admit it. 
 
 In referring to the foregoing authorities, it should have been observed, that the 
 authority of St. Athanasius is of great weight on this subject. For, it is asserted by 
 
INTRODUCTION TO HEBREWS. 
 
 168 
 
 many, among the rest by St. Jerome, in his Preface to the Books of Judith, that a Canon 
 of SS. Scriptures was framed in the first General Council of Nice; and, as St. Athanasius 
 assisted at this Council, it is to be fairly presumed, that in placing the “ Epistles to the 
 Hebrews,” on the Catalogue of inspired Scripture, which he afterwards framed, he had 
 the authority of the great Council of Nice for so doing. 
 
 This Epistle was not universally admitted in the Latin Church before the fifth 
 century; although it was quoted from by many of the Fathers of the preceding ages, as 
 we have already seen. Hence, it is reckoned amongst those books of SS. Scripture 
 which are termed, Deutcro-Canonical. The books of this latter class are so called, 
 because they were not, at first, admitted on the Canon of SS. Scripture, nor were they 
 recognised for some time, as inspired, by the universal Church. Owing to the imperfect 
 means of communication, and the distractions consequent on the terrors of persecution 
 during the early ages, it became impossible to ascertain fully, the traditions of particular 
 churches, regarding the Divine authority of these books. On peace, however, being 
 restored to the Church, and the means of communication facilitated, and opportunities 
 of comparing the traditions of the different churches afforded, these Books were found 
 to form a portion of the deposit of faith ; and, so, universally admitted. Their non¬ 
 admission sooner is no argument against their inspired authority. On the contrary, the 
 circumstance of their non-admission, for some time, on the Canon, shows the care and 
 vigilance observed by the Church, in proposing them to the faithful. 
 
 Authenticity of. —The authenticity or authorship of this Epistle had been dis¬ 
 puted, even by many who admitted its claims to inspiration. By some, the authorship 
 of it was ascribed to St. Clement of PvOme. This opinion, however, is satisfactorily 
 refuted from the Epistle itself; for, the writer of it supposes the Jewish sacrifices to be 
 still offered; and Jerusalem, the destruction of which occurred before the time of St. 
 Clement, still in being. Others, among them, Tertullian, ascribed the authorship of it 
 to St. Barnabas ; and others, to St. Luke. But all these hypotheses are refuted by the 
 universal voice of tradition, attributing the authorship of it, to the Apostle. In favour 
 of this opinion, which almost obtains the certainty of faith, we have the same authorities 
 that have been adduced in proof of its canonicity. St. Peter, in his second Epistle 
 directed to the converted Jews, tells them (chap iii., verse 16), that St. Paul has written 
 to them an Epistle, which could have reference to no other than the present. The 
 Lutherans, of course, deny the authenticity of this Epistle ; for, as has been already 
 remarked, they deny its canonicity. Luther, it should be observed, attributed the 
 authorship of this Epistle to Apollo; on account of its superior eloquence. The Cal¬ 
 vinists, who admit it to be inspired SS., assert that the author of it is uncertain. 
 Erasmus and Cajetan deny that St. Paul is the author of it. The different objections 
 proposed by them, derived from the Epistle itself, against our proposition, will be 
 seen fully answered and refuted in the Commentary. 
 
 Language of. —This also has been a subject of much controversy. Most of the 
 ancient Fathers, and almost all the early Commentators assert, that it was written in 
 Hebrew; and they reply to the objection against its authenticity, grounded on the 
 diversity of style, by saying: this (if there really be any such diversity) may be readily 
 accounted for on the ground, that in his other Epistles, the Apostle wrote in Greek, of 
 which he was not so perfect a master as he was of the Hebrew, the language employed 
 by him, in this Epistle. The supporters of this opinion account for the fact of all the 
 quotations from the Old Testament being taken from the Greek Septuagint version, by 
 saying, that the Apostle did quote from the Hebrew; but that the translator, whom 
 
INTRODUCTION TO HEBREWS. 
 
 I69 
 
 many assert to be St. Luke, or St. Clement, substituted for these, quotations from the 
 Septuagint, for the sake of uniformity, and also because the Septuagint was then the 
 version most in use. This solution is not quite satisfactory, if we bear in mind, that in 
 some passages, the reasoning of the Apostle would appear by no means conclusive, in 
 the use of any other, than the Septuagint version.— (See chap, ix., verse 16). Others 
 maintain, that it was written in Greek; these deny that there is any diversity of style 
 observable between this and his other Epistles, which one and the same author might not 
 employ, when treating of different subjects. Such diversity, if it exist, is, according to 
 them, wholly attributable to the nature and-diversity of subject. Many even of these 
 maintain, that the thoughts were St. Paul’s, and the language, that of his amanuensis, 
 St. Luke, who being perfect master of the Greek language, clothed the thoughts 
 dictated to him by the Apostle, in his own words. One of the strongest grounds in 
 favour of this opinion is derived from the argument which the Apostle founds on the 
 signification of certain words, in the Greek, which would not hold, had he written in 
 Hebrew. They cite as an instance, the Greek word for testament SiaOrjKrj (verse ix. 
 16), the Hebrew word for which, Berith, means any ordinary pact or covenant. 
 
 Object and Occasion of. —The object and design which the Apostle had in view 
 in this Epistle was two-fold: first, to confirm the converted Jews in the faith; and 
 secondly, to offer them consolation, under the persecutions and afflictions they 
 were enduring. We learn from the Acts of the Apostles, that the converted Jews of 
 Palestine were persecuted, in divers ways by their countrymen, who pertinaciously 
 adhered to the religion of their fathers. These persecutions had the effect of weakening 
 their faith; and served as so many temptations, to fall into the hateful crime of 
 apostacy. They had, moreover, to encounter the false teachers, who taught the neces¬ 
 sity and the sufficiency of the Law of Moses, particularly the portion of it, that regarded 
 the Levitical sacrifices. The principal error refuted by the Apostle in this Epistle 
 differs from those combated by him in his Epistles to the Romans and Galatians, in 
 this respect: that, in his Epistle to the Romans, he refutes the error of those, who 
 maintained the sufficiency of the moral portion of the Mosaic law; in the Epistle to the 
 Galatians, of those who maintained the necessity for Christians of the ceremonial part; 
 and in this Epistle, the errors regarding the sacrifices of the same law. These teachers 
 also maintained that the Jewish religion was a sufficiently secure means, for attaining 
 salvation. This latter assertion they founded on the excellence of the promulgators of 
 the Mosaic Law—the Angels—“ ordinata per Angelos ” (Gal. iii.); the authority of 
 Moses; the Pontificate of Aaron; the perpetual succession of the Levitical Priesthood; 
 the sanctity of the Tabernacle and its contents ; the intrinsic dignity of the Law ; but 
 principally, the efficacy and perpetuity of the Sacrifices; the promises of the ancient 
 Testament; the miracles, wrought in its favour.—( Vide Mauduit’s Preface to 
 this Epistle). In reply to all these, the Apostle places Christ above the Angels; 
 above Moses and Levi; his Priesthood according to the order of Melchisedech, 
 above that of Aaron; his sacrifice, above the legal victims; the New Taber¬ 
 nacle, above the Old; the miracles of the New Law, above those of Moses. In 
 fine, he establishes the necessity of faith ; and consoles the Jews in their afflictions, by 
 pointing out the advantages of suffering, even to the just of old. 
 
 When and Where Written. —It was written from Italy. According to some, 
 towards the close of the Apostle’s first imprisonment at Rome. It is, however, generally 
 supposed to have been written about the year 62 or 63 of our era. 
 
t 
 
 THE EPISTLE 
 
 OF 
 
 ST. PAUL TO THE HEBREWS. 
 
 CHAPTER I. 
 
 Bnalysts* 
 
 The chief object which the Apostle expressly proposes to himself in this chapter, as is clear 
 from verse 4, is to point out the superior excellence of Christ, the promulgator of the 
 New Law—above the Angels, the promulgators of the Old . He thus refutes one of the 
 grounds upon which the false teachers founded the superior excellence of the Law of 
 Moses, with the view of inducing the converted Hebrews to apostatize to Judaism, and 
 leaves it to be inferred that if the excellence of a Law is to be estimated by the excellence 
 of its promulgators, the Gospel must far exceed the Law of Moses. Lt is remarked 
 however, by Commentators, that before expressly instituting a comparison between Christ 
 and the Angels, the Apostle institutes an implied comparison between him arid the most 
 exalted personages in the Old Law, and raises him above them : above the Prophets, 
 who were mere men, mere servants; whereas, Jesus Christ was the Eternal Son of 
 God, himself, true God: above the Patriarchs, who were merely the fathers of the 
 Jewish people, and the heirs of a merely earthly inheritance ; whereas, Jesus Christ 
 was the Creator of all things, and the heir of the universe: above Moses, the brightness 
 of whose countenance could bear no comparison with the eternal effulgence of the 
 Father’s glory.: above Aaron, whom he far excelled in the expiation he made for sin 
 (h 2, 3 )- 
 
 The Apostle then expressly compares Christ with the Angels, and shows how far he is 
 above them, in his name and origin (4, 5), in the honours paid him, by the Angels 
 themselves ; (6) in their respective offices ; the duty of one party being to minister, the 
 glorious prerogative of the other, to reign (7, 8); in power and immutability (10-12); in 
 dignity ofplace ; it being the privilege of one, to sit at the right hand of God, the duty of 
 the other, to serve (13, 14). 
 
 XTert. 
 
 I. GOD, who at sundry times 
 and in divers manners spoke, in 
 times past to the fathers by the 
 prophets, last of all, 
 
 Iparapbrase* 
 
 1. God, who formerly revealed himself, in the Old 
 Testament, to our fathers by the Prophets, on different 
 occasions—disclosing one portion of his divine 
 mysteries to one Prophet, and a different portion to 
 another—and in different ways—employing various 
 modes of revelation ; such as dreams, ecstasies, visions, 
 corporeal appearances and the rest, 
 
 Commentary t 
 
 1. The Apostle, contrary to his usual custom, without any mention of his name or 
 office, and without commencing with the usual Apostolical salutation, introduces, at 
 once, the subject of the Epistle. The omission of his name is easily accounted for, on 
 
HEBREWS , /. 
 
 171 
 
 Ge it* 
 
 2. In these days hath spoken to 
 us by his Son, whom he hath ap¬ 
 pointed heir of all things, by whom 
 also he made the world. 
 
 3. Who being the brightness of 
 his glory, and the figure of his sub¬ 
 stance, and upholding all things by 
 the word of his power, making pur¬ 
 gation of sins, sitteth on the right 
 hand of the majesty on high ; 
 
 paraphrase, 
 
 2. Has in these our days, the last period of time, 
 revealed himself to us, not by his servants, but by his 
 only Son Jesus Christ, whom, in his assumed human 
 nature, he has constituted the heir of all things; by 
 whom, as his eternal Word, he has created the 
 universe, and all that it contains. 
 
 3. Who, as the Son of God, being the eternal efful¬ 
 gence of the Father’s glory, emanating from him, light 
 of light; and the express image of his substance (being 
 possessed of the very same divine substance with the 
 Father, which was communicated to him by an eternal 
 generation), by his Providence sustains in existence 
 and rules all creatures ; and after having fully atoned 
 for sin, now holds the highest place, as man, next the 
 glorious Majesty of God, in heaven. 
 
 Commentary 
 
 the ground, that it was odious to the Jews, owing to the great zeal displayed by him in 
 proclaiming the abolition of the Mosaic Law, of which he was regarded by many of 
 them, as the enemy. The omission of his name accounts for the omission of the usual 
 Apostolical salutation. He omits referring to his Apostleship, because he was, in a 
 special way, the Apostle of the Gentiles. 
 
 “At sundry times,” jro\v[xepu)Q , in many parts. To one prophet, he revealed one 
 portion of his mysteries ; and a different portion to another : ( v.g .) to Isaias, Christ’s 
 birth of a Virgin, and his passion ; to Daniel, the period of his coming ; to Jonas, his 
 sepulture, and so of the rest. The word will also mean, he communicated one part, at 
 one time; and a different part, at another. 
 
 “ In divers manners.” He employed dreams, ecstasies, visions, corporeal 
 appearances, figures, and similitudes. 
 
 2. “ Last of all in these days; ’’ the Greek puts it more clearly, kir iaryaTuv ru>v ppepwv 
 Tovrtov, in these last days , referring to the period of the New Law, which is often in 
 Scripture termed “ the last hour,” because it is the last form of religion, that shall be 
 established on earth. 
 
 “Hath spoken to us by his Son,” as if he said; no longer by his servants, the 
 Prophets, has he spoken to us and revealed the truths of his Gospel; but, by Ins 
 Eternal Son, Jesus Christ, who being infinite and essential truth, has imparted to us 
 the knowledge of his saving mysteries ; not in mere parts, or at different times, but 
 fully, and all at once ; not in obscure figures, but openly, in the full dawn of day, when 
 “the day star” of faith “has arisen in our hearts.”—(2 Peter, i. 19). 
 
 Of course, the superiority of Christ over all creatures, both Angels and Prophets, 
 Moses included, is clearly implied in the words “ his Son.” It is however, with the 
 view of showing his superiority above the Angels in particular, in the first instance, as 
 appears from the entire chapter, that he now assigns some of the most glorious 
 attributes of his divine and human natures. 
 
 “ Whom he hath appointed heir of all things.” As man, Christ is the natural Son 
 of God ; the Father conferred on him, as man, at his Incarnation, the heirship of 
 all things created. 
 
 “ By whom he made the world.” (In Greek, tovq aaorag , scecula , i.e., all created 
 beings). In this, the Apostle refers to his divine nature. Creation being an act of 
 wisdom, is, by appropriation, attributed to the Son. “All things were made by him” 
 (John, i. 3). So here, “ the world ” (the Greek has the worlds ) refers to the universe, 
 or, to all creatures ; for, everything created was made by him. 
 
 3. “ Who being the brightness of his glory.” The Greek for “ brightness,” airavyanfia , 
 means the refulgence or beam of his glory; since, from eternity he possessed the same 
 glorious divine nature with the Father. The illustration is borrowed from the 
 emanation of the radiant beams of light from the sun. The 'Eternal Father is compared 
 to the sun ; the Word, to its rays. The rays emanate from the sun, necessarily, purely, 
 
172 
 
 HEBREWS, L 
 
 xrert. 
 
 4. Being made so much better 
 than the Angels, as he hath inherited 
 a more excellent name than they. 
 
 paraphrase* 
 
 4. He has been rendered as far superior to the 
 angels as the name of natural Son of God, which he 
 inherited, exceeds theirs. 
 
 5. For to which of the Angels 
 hath he said at any time: Thou 
 art my son, to-day have 1 regotten 
 thee ? And again / will be to him 
 a father, and he shall be to me a son ? 
 
 5. For, to which, even of the highest Angels, has God 
 ever addressed these words, spoken to Jesus Christ 
 from eternity, and again repeated at his incarnation 
 and resurrectfon : “ Thou art my Son, this day have I 
 begotten thee ; ” and again, speaking of him in another 
 place: “ I shall be to him a father and he shall be to 
 me a Son ” ? 
 
 Commentary* 
 
 unceasingly, without any separation. All ideas, however, of inequality between the 
 rays and the sun, all notions of imperfection which may occur in the latter emanation, 
 are by no means to be applied to the eternal generation of the Word, who possesses 
 the same identical nature, and is, in every respect, equal to the Father. 
 
 “ And the figure of his substance.” In Greek, x (l f>“ KT VP vtt orraareuig. Another 
 
 illustration of the same eternal generation, derived from the comparison of a seal and 
 figure. The Word is the impression, the image of the Father, the substantial, living, 
 eternal image of his substance, communicated to him, in his eternal generation. 
 The Greek word for “ substance,” vnoaraffEtoc,- may be rendered, subsistence , or 
 persofiality ; and, then, the words will mean ; that he is the image of the Father’s 
 subsistence; because, the personality or subsistence of the Son is perfectly similar to that 
 of the Father ; although, of course, distinct from it. In the words, “brightness of his 
 glory,” there is^ an implied comparison between Christ and Moses, whose face was 
 beaming with glory, after his long converse with God. 
 
 “ And upholding all things by the word of his power.” This expresses another of 
 thedivine attributes of Christ, by his omnipotent “word” or will, “upholding,” (*>.), 
 exerting a Providence in sustaining and positively preserving creatures in existence. 
 
 “ Making purgation of sins.” The Greek is, Si iavrov kaP'^nafiov Tror/jaa/xtroc, having 
 made by himself a purgation of our sins ; but neither the Alexandrian nor Vatican MSS., 
 nor the Armenian version have, by himself. This he did, as Man God. There is allusion 
 here to the human nature of Christ, which he assumed,, in order, as God and Man, to 
 become the Saviour of the world, by making full and adequate reparation for sin, to-his 
 offended Father. There is an implied comparison here between Christ and Araon, and 
 it is tacitly insinuated, that the expiation made by the former infinitely surpasses that 
 made by the latter. 
 
 “ Sitteth on the right hand of majesty on high.” As man, Christ occupies the most 
 honourable place, next to God in heaven. 
 
 4. “ Being made,” &c. The words “ being made ” do not imply that Christ is a 
 creature. The corresponding Greek word, yevofierog, might be rendered simply “ being , so 
 much better than the Angels,” &c. They merely express that by the union of his 
 human nature with the divine, under the personality of the Word, the Man, Christ Jesus, 
 became the natural Son of God, and so, was as superior to the angels, as the honoured 
 and adorable name of Son of God exceeds, in dignity, that of servant. 
 
 5. Another argument, in favour of the superiority of Christ over the angels, is 
 derived from the SS. Scriptures; and, therefore, a most powerful one in the minds of 
 the Jews. It is founded on the singular use of the words of God the Father addressing 
 his Son (Psalm ii. 7): “ Thou art my Son, this day have I begotten theeS The angels 
 and men are often called “ Sons of God,” but never “ the Son of God.” 
 
 But, since according to many, these words literally refer to David ; how, then,from the 
 use of them, infer their incommunicability to the angels ? 
 
 Resp. —Even supposing the correctness of that opinion, these \vords refer to David, 
 only inasmuch as he was a type of Christ. 
 
 But, since it is far more probable that they refer primarily and literally to Christ; as is 
 clear from the promise contained, verse 8— dabo tibigentes in hereditatem eipossessionem 
 tuam terminos terree. And then they mean, according to St. Augustine, “ I have 
 
HEBREWS , /. 
 
 173 
 
 n;e£L paraphrase. 
 
 6. And again, when he bringsth 6. And when the majesty of his second coming to 
 fn the first begotten into the world judgment is described, God the Father commands all 
 he saith : And let all the Angels of the angels to pay him adoration, as Lord and God. 
 
 God adore him. 
 
 7. And to the angels indeed he 
 saith : He that maketh his angels, 
 spirits ; and his ministers a flame of 
 fire. 
 
 8. But to the Son : Thy throne 
 O God, is for ever and ever : a sceptre 
 of justice is the sceptre of thy king¬ 
 dom. 
 
 7. And speaking of the angels indeed (Psalm, ciii.). 
 he saith : He that maketh his angels, as fleet as the 
 winds, and his ministers as efficient, as a flame of fire. 
 
 8. Whereas, when speaking of his Son, he employs 
 quite a different style of language : Thy throne, O 
 God, shall last for ever; the sceptre of thy kingdom 
 is a sceptre of equity or rectitude. 
 
 Commentary. 
 
 begotten thee to-day? i.e., from eternity, which is an everlasting, indivisible, per¬ 
 manent instant. They may also refer to the Incarnation of Christ, when he assumed 
 flesh, and also to his third birth in the glory of his Resurrection, in which latter sense 
 they are used by St. Paul himself.—(Acts, chap, xiii.) 
 
 “ I will be to him a father,’’ &c. (2nd Book of Kings, chap, xiv.) These words literally 
 refer to Solomon ; but, in their mystical meaning—the meaning principally intended by 
 the Holy Ghost in the present instance—they refer to Christ ; and it is upon their mystical 
 meaning, which the converted Jews themselves admitted (for they were aware that 
 Solomon, in this respect, was a type of Christ), the Apostle builds his argument, a 
 thing by no means unusual with the sacred writers, as appears from several parts of the 
 Epistles (v.g.), 1 Cor. chap. ix.; 1 Tim. chap. v. ; Galatians, chap. v. ; St. Matthew, 
 chap. ii. 15 ; St. John xix. 36. The Jews themselves admitted this mystical meaning; 
 and though Solomon was a sinner, he was not in his sins a type of Christ, any more 
 than was Cyrus in his misdeeds, although, in other respects, the latter was a type of 
 Christ (v.g.) in his rescuing the Jews from the Babylonish captivity. 
 
 6. Another argument of his superiority is founded on the adoration which the 
 Heavenly Father commanded all his angels to pay him (Psalm xcvi. 7). This quota¬ 
 tion is from the Septuagint version of the Psalms, and the words refer, most probably, 
 to the second coming of Christ to judgment. The construction of the Greek favours 
 this view, and when he bringeth in the first begotten again in the world. According to 
 which “ again ” refers to his second coming. Moreover, the entire 29th Psalm clearly 
 refers to the second coming of Christ, and then, all the angels, good and bad, and all 
 creatures, will adore his Majesty—the good, willingly, and with joy, the bad, unwillingly, 
 and with terror. No doubt, the good angels adored him at his first introduction also, 
 in his Nativity. “Adore” Trpoa/cvvrjaaTwaav’ this word means always, in the New 
 Testament, the supreme worship due to God alone. 
 
 7. Another argument is derived from the difference of manner in which the SS* 
 Scriptures speak of the angels and the Son of God. When there is question of the 
 angels (Psalm ciii.), they are spoken of as servants and messengers, executing the 
 commands of God. According to the Paraphrase, the word “ angels ,” of whom the 
 Apostle understands these words of the Psalm, and also the word “ ministers? who 
 refer to the same, are made the subjects of the proposition, which the article prefixed 
 to each in the Greek show's them to be : tovq ayyeXovQ avrov iwevpara, tovq 
 X strovpyovc avrov 7 zvpog (pXoya. Moreover, the reasoning of the Apostle requires 
 that they should be the subjects, of which “spirits? or, winds, and “flame of fire ” 
 would be predicated. 
 
 8. Whereas, speaking of his Son, the employment assigned him is, not to serve, 
 like the angels, but to reign. “ Thy throne O God,” &c. (Psalm xliv.), which entirely 
 regards the Messiah, and is the marriage song, in which are celebrated his future 
 nuptials with his Church. “ A sceptre of justice .” In Greek, a sceptre of rectitude 
 or uprightness. The Socinians, in order to do away with the clear argument w'hich 
 this passage furnishes in favour of our Lord’s divinity, endeavour to make it appear 
 that, “ O God? is to be read in the nominative case, thus, “ thy throne is God” —an un- 
 
174 
 
 HEBRE WS, I. 
 
 Qezt. 
 
 9. Thou hast loved justice, and 
 hated iniquity , therefore God, thy 
 God, hath amiointed thee with the 
 oil of gladness above thy fellows. 
 
 10. And: Thou in the beginning, 
 O Lord, didst found the earth : and 
 the works of thy hands are the 
 heavens. 
 
 11. They shall perish, but thou 
 shalt continue: and they shall all 
 groiu old as a garment. 
 
 12. And as a vesture shalt thou 
 change them, and they shall be 
 changed: but thou art the self-same, 
 and thy years shall not fail.- 
 
 paraphrase. 
 
 9. Because thou hast loved justice and hated iniquity, 
 therefore, O God, Christ, has thy God annointed thee 
 with the oil of gladness beyond all thy fellows, all 
 the co-heirs and sharers in thy kingdom. 
 
 10. And in another Psalm (ci.), referring to his 
 Omnipotence, he says : Thou in the beginning, O 
 Lord, didst found the earth, and the heavens are the 
 works of thy power. 
 
 11. They shall perish, but thou shalt continue 
 (hence his immutability), and by the continual revo¬ 
 lutions, they shall grow old and become like unto a 
 garment, worn by constant friction. 
 
 12. And as a garment thou shalt change them, and 
 they shall be changed; but thou art always the self¬ 
 same, immutable in thy nature; eternal in thy 
 duration. (Of which of the angels was any such- thing 
 ever said ?) 
 
 Commentary 
 
 meaning construction, for, although we often find heaven, earth, angels, and just men, 
 called the throne of God, we never find that God is called a throne. Again, the Attic 
 vocative is like the nominative, and the versions of Aquila and Symmachus make it, 
 il O God,” in the vocative. Add to this, the unanimous interpretation of the Fathers 
 of the Church, who argued from this text in favour of the divinity of Christ, In order 
 to elude the strong argument in favour of the divinity of Christ, which the application 
 of the Psalm, regarding the creation of heaven and earth to Christ, supplies, the 
 Socinians deny the authenticity of verses 10, 11, 12. But these verses are found in all 
 the Greek copies of this Epistle, and in all the ancient versions. Others among them 
 understand heaven and earth of the new heavens and earth, foretold by the prophets, 
 viz., the gospel economy of the New Law. But, were these the heavens, &c., made 
 “ in the beginning ?” Was it the new heavens, in their sense of the words, that were 
 “ to perish,” “ to wax old as a garment,” and “ to be folded up as a vesture ?” 
 
 9. Thou hast loved justice, &c., “therefore, God, thy God,” &c. These words 
 may mean, that he has loved justice and hated iniquity, “ therefore,” i.e., because 
 God has bestowed on him the plenitude of grace at his Incarnation; in which case, 
 “therefore,” refers to the cause and not to the effect of his “loving justice and hating 
 iniquity;” or, they may mean, that in reward for his having loved justice, &c., God has 
 bestowed the plenitude of heavenly glory and delights. The latter interpretation is 
 more conformable to the Greek, ZCa tovto tyynat at 6 Gfoc, and is the more probable 
 meaning; for, the “ oil of gladness ” appears to refer to the exalted degree of glory 
 conferred on the Messiah in his resurrection and ascension, after the labours of his 
 mission, in recompense for his heroic actions, characterized by his “ loving justice and 
 hating iniquity ”—a degree of glory and happiness far surpassing that of any of his 
 saints, who, as fellow-members and co-heirs, were to share in his kingdom. “God, 
 thy God,” &c. The first term is used vocatively, according to some, according to 
 others it is a nominative case, and is repeated for the sake of emphasis. The former 
 is more probable; there is no reason for the repetition ; but there is every reason why 
 the Psalmist should, in a transport of exultation at the great glory conferred on Christ, 
 cry out : “ O God, thy God has annointed thee,” &c. 
 
 10. The words of this verse refer to the attribute of Omnipotence. 
 
 11. This proves his immutability. When the Psalmist says, “ they shall perish,” he 
 only means as to external form; for (verse 12) he declares “ they shall be changed,” 
 “ but thou shalt continue.” In Greek, thou dost continue. The original Hebrew word 
 is in the future tense. 
 
 12. “ Thou shalt change themP In the ordinary Greek reading, it is, phily.iq, thou 
 shalt fold them, as the leaves of a book are folded, when closed. This will have a good 
 meaning. However, that aWaZetQ, “ thou shalt change,” the reading followed by the 
 Vulgate, is the true one, appears clear from the following words— “ and they shall 
 
HEBRE WS, /. 
 
 175 
 
 Uejt 
 
 13. But to which of the angels 
 said he at any time : Sit on my 
 right hand, until I make thy enemies 
 thy footstool? 
 
 14. Are they not all ministering 
 spirits, sent to minister for them, 
 who shall receive the inheritance 
 of salvation. 
 
 paraphrase. 
 
 13. But to which of the angels were the words 
 ever spoken, addressed by the Eternal Father to his 
 Son (Psalm cix.) : Sit on my right hand and reign 
 with me, until I shall have subjected thine enemies so 
 completely, as to make them thy footstool ? 
 
 14. So far are the angels from enjoying any such 
 dignity, that, we know, they are but ministering spirits 
 whom God sends to take charge of men, especially of 
 such as are to enjoy the inheritance of salvation and 
 eternal glory. 
 
 Commentary 
 
 be changed ,” with which the Vulgate reading accords better than the others. The 
 same appears from the Hebrew, where the original word answers to aWafcie, not 
 tXifcic. Moreover, the Ethiopic version, although made from the Septuagint, has 
 here a word signifying “ thou shalt change.” “ But thou art the self-same ,” proves his 
 Immutability ; and “ thy years shall not fail” his Eternity.” 
 
 13. This Psalm (cix.) the Jews themselves admit to refer to Christ (Matt. xxii. 43). 
 Moreover, to Christ alone could the characteristic marks there referred to apply {v.g.) 
 “ Thou art a priest for ever according to the order of Melchisedech.” 
 
 14. He asks the question, “Are they not all ministering spirits?” as a thing well 
 known among the faithful. Far from sitting at God’s right hand, their duty is to 
 minister ; but, their ministry, like all creation, is ancillary to the good of the elect. The 
 reprobates all have their angels,; however, they ultimately profit not by their ministry. This 
 verse proves against St. Thomas, that out of every order of angels some are sent on 
 missions to earth, “are they not all... sent to minister?” &c. Besides, SS. Scripture 
 furnishes instances of the mission of the highest angels, 
 
HEBREWS, II 
 
 176 
 
 CHAPTER II. 
 
 H n a l £ s x s* 
 
 In this chapter, the Apostle infers, from the superior excellence of Christ above the'angels, 
 which he demonstrated in the preceding, that the New Law, of which he was the 
 promulgator, was to be observed with greater diligence than was required in the 
 observance of the Old (1-4). Then, reverting to the question of the superiority of 
 Christ over the angels, he shows, that to him, and not to them, was subjected the world 
 to come ; and although we do not see all things subjected to him ; still, the prophecy of 
 David regarding him, a part of which is already fulfilled, shall ultimately receive its 
 full accomplishment (4-9). 
 
 As the passion of Christ was a source of scandal to the Jews, on this account, the 
 Apostle points out from several reasons, the congruity of his suffering, and vindicates 
 the economy of redemption (10-15). Finally, he shows how perfectly our blessed 
 
 Saviour possessed the qualities required in one, who was to undertake the redemption 
 of mankind (17, 18). 
 
 1. THEREFORE ought we more 
 diligently to observe the things 
 which we have heard, lest perhaps 
 we should let them slip. 
 
 2. For if the word, spoken by 
 angels, became steadfast, and every 
 transgression and disobedience re¬ 
 ceived a just recompense of reward: 
 
 paraphrase* 
 
 1. Such, therefore, being the dignity and superior 
 excellence of Christ, it is our duty to attend more 
 carefully to what we have heard, and to be more 
 diligent in observing his precepts, lest, perhaps, we 
 may be irrecoverably lost, like water, which flows 
 through a leaky vessel, and forfeit by our sins the 
 great blessings of the new law. 
 
 2. For, if the law promulgated by the ministry of, 
 angels was firmly ratified and sanctioned in such a 
 way, that every violation of it, great or small, was 
 visited with condign punishment: 
 
 Commentary 
 
 1. “ Therefore,” as Christ possesses such superior excellence above the angels.— 
 
 “ Lest perhaps we let them slip.” The Greek for “ slip,” tt apappviofxev, conveys the 
 idea of water slipping through a vessel full of chinks. Some understand by it: lest 
 we suffer ffhem to slip from our memories, as water through a leaky vessel; others, 
 lest we be irrecoverably lost and involved in the common rejection of our countrymen, 
 like water, &c. This latter is the more probable meaning, because the word refers to 
 their suffering punishment, as is clear from the comparison (verse 2) instituted 
 between the menaced punishment, and the punishment annexed to the violation of the 
 Mosaic law. “More diligently” than hitherto, or more diligently than we should 
 attend to the law of Moses. The Greek for “ diligently,” vepiafforepwe, literally means, 
 more abundantly. 
 
 2. “ And every transgression,” i.e., grievous violation. “ and disobedience,” lighter 
 violation. “ Received a just recompense,” a penalty decreed by law. “ The word 
 spoken by angels,” evidently refers to the law given to Moses on Sinai. This the * 
 Apostle more clearly expresses (Gal. iii.), “ordained by angels in the hand of a 
 mediator,” i.e., Moses. But, was not the law, although promulgated by angels, on 
 Sinai, still the law of God ? Yes. But the Lord has shown how much the new law 
 exceeds it, by reason of trusting its promulgation to no other than his own Son, its 
 author and promulgator at the same time. Again, the violation of the new law, besides 
 the guilt of the violation of God’s law in general, common to it with the old, involved 
 
HEBREWS , IT. 
 
 177 
 
 XTeart* 
 
 3. How shall we escape if we 
 neglect so great salvation? which 
 having begun to be declared by the 
 Lord, was confirmed unto us by 
 them that heard him. 
 
 4. God also bearing them witness 
 by signs, and wonders, and divers 
 miracles and distributions of the 
 Holy Ghost according to his own 
 will. 
 
 5. For God hath not subjected 
 unto angels the world to come, 
 whereof we speak. 
 
 paraphrase* 
 
 3. How can we escape punishment, if we neglect a 
 law infinitely more dignified, because it confers on us 
 salvation, which the old law could lay no claim to—a 
 law which was originally promulgated and announced 
 by the Lord himself, and not announced by his minis¬ 
 ters, and was, besides, confirmed to our times, or, 
 unto us, Hebrews, by the testimony of those who saw 
 him in the flesh, and heard his teachings ? 
 
 4. And to their testimony God himself has set his 
 seal by repeated miracles—which were so many 
 proofs of his interposition—so many stupendous 
 works—so many exhibitions of his omnipotent 
 power—and by the copious and abundant effusion 
 of the gifts of the Holy Ghost, according to his will 
 and pleasure. 
 
 5. It is not, however, to be supposed, because the 
 angels were the promulgators of the Mosaic law, and 
 were intrusted, in a subordinate capacity, with the 
 government of this world, that they are the rulers of 
 the future world, of which we speak ; for, not to them, 
 but to Christ, as father of the world to come, and 
 pontiff of future blessings, had God confided the 
 future world. 
 
 Commentary 
 
 a specific contempt of its promulgator, Christ, in which respect its violation is more 
 sinful than was that of the old. But, is not he who gave the law to Moses (Exodus, 
 xix. 20), styled “ Dominus,” “the Lord?” Moreover, is it not the common opinion 
 of the Holy Fathers, that the Son of God repeatedly appeared to the patriarchs, and 
 that it was he also, who gave the law to Moses on Sinai ? From this verse, and also 
 from the above cited passage to the Galatians, it is quite clear, that the old law w r as 
 given to Moses by angels. And the opinion of the ancients can mean nothing more, 
 than that the angel promulgating the law on Sinai represented the Son of God ; and in 
 the instances, in which particular worship was paid to one angel beyond the others, as 
 happened, when Abraham adored one of the three angels on their way to destroy 
 Sodom, the angel in question is supposed to have exhibited the same external 
 form which the Son of God afterwards exhibited, in human flesh, and so on 
 this, as on other similar occasions, he represented the Son of God ; and as such termed, 
 Dominus. 
 
 3. In this verse is shown the excellence of the Christian above the Mosaic law. 
 “Confirmed unto us,” /.<?., unto our times; or, according to others, unto us, Hebrews, 
 with whom the Apostle identifies himself, by speaking in the first-person. “ How shall 
 we escape if we neglect ?” &c. 
 
 4. “ Signs, wonders, miracles,” refer to the same thing, but considered under 
 different respects (as in Paraphrase). “ And distributions of the Holy Ghost,” &c., 
 refer to the gratice gratis data, such as, tongues, prophecy, &c. He leaves us to infer 
 that the old law was characterized by no such favours ; but, by terrors and chastisements. 
 The miracles referred to in this verse served to confirm the truth of the gospel, though 
 not absolutely required for that purpose. 
 
 5. Some Expositors include all from the words, “'which have begun,” &c. (verse 3), 
 inclusively, to this verse, within a parenthesis, and connect this with verse 3, thus:— 
 
 “How will w r e escape if we neglect so great a salvation?”.which salvation does 
 
 not take its rise from the angels, who are not appointed the rulers of the future world, 
 wherein salvation is obtained. Others (as in Paraphrase), say, that in this verse, the 
 Apostle answers, by anticipation, an objection which might arise in the minds of the 
 Jews, in consequence of the power assigned to angels in many parts of Scripture, of 
 ruling this world (v.g.), Daniel, x. 13-20. And he says, that although the angels may 
 have been entrusted with the government of this present world, it is not so with “ the 
 
 VOL 11. 
 
 M 
 
i ;3 
 
 HEBREWS, II. 
 
 ttCJt. 
 
 6 . But one in a certain place hath 
 testified, saying: What is man, 
 that thoit art mindful of him: or 
 the son of man, that thou visitest 
 him ? 
 
 7. Thou hast made him a little 
 lower than the angels: thou hast 
 crowned him 'with glory and honour, 
 and hast set him over the works of 
 thy hands. 
 
 paraphrase. 
 
 6. That it was to Christ he subjected the future 
 world, of which we speak, we have the authority of 
 David (Psalm viii.), when addressing God in words, 
 the mystical, if not the literal, sense of which refers to 
 Christ, he says: “ What is man, that thou art mindful 
 of him, or the son of man, that thou visitest him,” by 
 assuming him to a union with the Divine Person at 
 his Incarnation? 
 
 7. Thou hast made him, for a short time, during 
 his passion, appear lower than the angels; but thou 
 hast, after his passion, crowned him with honour 
 and glory, and placed him over all the works of thy 
 power. 
 
 Commentary 
 
 future world,” by which some understand the Church, wherein alone salvation is 
 found. But others, more probably, understand by it, the world after the resurrec¬ 
 tion, when the words adduced next verse in proof, that it is on Christ the govern¬ 
 ment of the future world is conferred, “ thou hast subjected all,” &c., will be fully 
 verified. 
 
 6, 7. He proves that it was to Christ this future world, of which he speaks, (i. 6-12), 
 is to be subjected. “But one in a certain place,” &c.—(David, Psalm viii.) The 
 Apostle omits mentioning the passage from which the words are taken, because 
 addressing the Jews, so accurately versed in the Scriptures. Some Commen¬ 
 tators understand Psalm viii. to refer, in its literal sense, to the benefits conferred on 
 Adam and his posterity. The Psalmist is supposed by them, while in his youth 
 tending his flocks at night, 11 oves et boves universas? &c., and gazing on the heavens, 
 “ the moon and the stars which thou hast foundedf (Psalm viii. 4), resplendently reflecting 
 the attributes of the Creator, to have burst forth into the praises of God—“ Domine , 
 dominus noster? &c., admiring, at the same time, his concern for man, to whose use 
 and benefit all creation was made subservient. He was specially “ mindful ” of frail, 
 weak man, and “ visited ” him by conferring on him so many signal favours. He set him 
 over the rest of creation, and made him (l a, little lower than the angels? The Hebrew 
 for 11 little ” (meat), as also the Greek, ftpayy ti , may signify, either for a short time, 
 during his mortal life—for, in heaven all “ shall be as the angels of God,”—or, a little, 
 in dignity , below the angels, the angelic being superior to human nature. The Hebrew 
 for “ angels ” ( elohim ), is frequently applied to creatures, and is rendered “angels” by 
 the Septuagint, both here and in other places, ( v.g .) adorent eum angeli (elohim) Dei 
 (chap. i. verse 6). He “ subjected all things under his feet? by giving him dominion over 
 all earthly creatures. Therefore, it is added in the Psalm, “ all sheep and oxen? &c. Taken 
 in their mystical sense, on which, the reasoning of the Apostle, applying them to Christ 
 is founded, the words mean, what is human nature (“ man and the son of man?) that 
 God should specially visit it by becoming personally united to it at his incarnation. 
 “ For a little? during his mortal life, and especially his passion, Christ in his human 
 nature appeared lower than the angels ; or, in dignity , the human nature of Christ was 
 lower than the angels (for many hold that of itself the angelic nature is superior to the 
 human nature of Christ). “ Thou hast subjected? &c. These words are taken in then- 
 widest extent, and from his saying that lie “ subjected all things? the Apostle infers 
 that nothing, not excepting the angels, was left unsubjected. It is not unusual 
 with the Apostle to ground an argument quite conclusively on the mystical meaning 
 of the Scriptures of the Old Testament (see chap. i. verse 5). 
 
 Others maintain that Psalm viii. literally and directly refers to Christ. He frequently 
 styles himself in the Gospel, “ filius hominis? to which the words of the Psalmist are, 
 most likely, prophetically allusive. The Psalm is quoted from in three other places of 
 the New Testament (Matthew, xxi. 16 ; 1 Cor. xv. 27 ; Ephes. i. 22), and in all these 
 it is applied to Christ. To this it might be said in reply, that the Psalm is quoted in its 
 viystical sense, in the passages referred to. The advocates of this opinion also say. 
 that, although some passages of the Psalm may literally apply to Adam and mankind 
 
HEBRE WS, II. 
 
 1 79 
 
 Uest. 
 
 8 . Thou hast subjected all things 
 under his feet. For in that he hath 
 subjected all things to him, he left 
 nothing not subject to him. But 
 now we see not as yet all things 
 subject to him. 
 
 9. But we see Jesus, who was 
 made a little lower than the angels, 
 for the suffering of death, crowned 
 with glory and honour ; that through 
 the grace of God he might taste 
 death for all. 
 
 10. For it became him, for whom 
 are all things, and by whom are 
 all tilings, who had brought many 
 children into glory, to perfect the 
 author of their salvation, by his 
 passion. 
 
 paraphrase. 
 
 8. Thou hast subjected all creatures whatsoever 
 under the feet of thy Christ; and by saying, he sub¬ 
 jected all y without exception, the Psalmist leaves it to 
 be inferred, that there is nothing left unsubjected. 
 But this part of the prophecy, regarding the universal 
 subjection of all things to Christ, is not yet fully 
 accomplished; for, we do not yet see all things actually 
 subjected to him. 
 
 9. But the other part is fulfilled. We see that 
 Jesus, who was made a little lower than the angels in 
 his passion, now crowned with honour and glory, in 
 reward for this passion, which he submitted to, so as 
 to die for all, owing to the gratuitous love and bounty 
 of God, sincerely wishing for the redemption of all 
 men. 
 
 10. (But as the ignominious death and sufferings 
 of Christ might prove to you a subject of scandal, I 
 shall point out to you the congruity, on the part of 
 God, of fixing on suffering as the means of redeeming 
 man, and glorifying his own Son). For, it became the 
 wisdom of God the Father, the end and author of all 
 things, after having decreed to bring many adopted 
 sons to glory (by means of suffering), to fix also upon 
 suffering, as the means of bringing to perfect glory, 
 the author of their salvation, i.e., to adopt unity and 
 identity of means, in glorifying all his children, both 
 natural and adopted. 
 
 Commentary 
 
 in general; still, it is only to Christ the entire Psalm could refer, as there are other 
 passages which could not apply to man ( v.g .), that after being lowered beneath the 
 angels, he was crowned with honour and glory, that he was set over the works of God 
 and that “ all things,” except God, as the Apostle interprets it (1 Cor. xv.), were 
 “ subjected under his feet.” It might, however, be said in reply, that after being- 
 lowered, in dignity , below the angels, man was crowned with honour and glory in the 
 high destiny in store for him hereafter, and the lofty dominion over creatures given to 
 him and continued after his fall; and that, after a short time , he shall be equal to the 
 angels in the fruition of heavenly bliss ; with regard to the subjection of all things, it 
 might be said, that the Apostle, in their mystical application, gives the words a greater 
 extension, so that in their mystical sense, as applying to Christ, they are more fully and 
 more perfectly verified. 
 
 8. “Thou hast subjected all things under his feetfrom the Psalmist’s universal 
 assertion that “he subjected allf the Apostle infers that nothing, of course, not even 
 the angels, was left unsubjected. “ But now we do not see,” &c. The Apostle admits 
 that the portion of the divine oracle, which regards the universal subjection of all 
 things to Christ, is not yet actually fulfilled in execution. But he says, that from the 
 fulfilment of the other part of the promise, which regards the “ crowning of Christ with 
 honour,” &c., after his passion, we can calculate on the fulfilment of this also, in due 
 time; and that the other part is fulfilled, is clear from verse 9. 
 
 9. “ But we see Jesus,” &c. Hence, one part of the promise is fulfilled. “For 
 the suffering of death,” may be also connected with the words, “ made a little lower 
 than the angels,” as if he said, “ he was made a little lower than the angels, on 
 account of the suffering of death.” “ That through the grace of God” is an explanation 
 of the words, “ suffering of death,” as if he said, when I refer to the suffering of death, 
 I must explain it, as being the result of the gratuitous love of God by which he sincerely 
 wished for the redemption of the entire human race. “For all.” In Greek, vidp 7rct^rdc, 
 for every man. 
 
 10. The ignominious death of Christ was to the Jews a subject of scandal. Hence, 
 
i8o 
 
 HEBREWS , II. 
 
 Iparapbrase. 
 
 11. For the pontiff, who sanctifies (such as Christ), 
 and they who are sanctified, should be of the same 
 stock, of the same nature. Therefore, it is, that Christ 
 having adopted our nature, is not ashamed to call us 
 brethren, saying— 
 
 12. “I will announce thy name to my brethren, in 
 the midst of the church will I praise thee.” 
 
 13. And again (Isaias, viii. 17): “ I will put my 
 trust in him.” And again : “ Behold I and my children 
 whom God hath given me.”—(Isaias, viii. 18). 
 
 14. Since, then, the children of Christ have 
 partaken of a passible nature, he also assumed the 
 same, in order that, by his death, he might destroy 
 the power of the devil, by depriving him of that empire 
 
 Commentary 
 
 the Apostle here sets about vindicating the economy of redemption. “ Who had 
 brought many children unto glory.” The words, by suffering , are understood. Some 
 understand the words, “ who had brought,” to mean, “ who had decreed to bring,” 
 because no one was brought to heavenly glory, before Christ’s Passion and Ascension. 
 Others, who by “ glory,” also understand heave?ily glory , take the word “ brought,” 
 literally to mean, actually brought , because the patriarchs, and just of old, were sure of 
 heavenly glory, and were immediately to enter on it; or rather these say, that “ glory ” 
 means not heavenly glory, but renown, celebrity; and God had rendered many of his 
 sons of old, Abraham, Joseph, Moses, &c., renowned and celebrated, through the ordeal 
 of suffering. Hence, God brought tb'em to glory by suffering, because they performed 
 the works of suffering, to which this glory or renown was attached. “ The author of 
 their salvation.” In Greek, apxnyov , the chief, or captain of their salvation. 
 
 11. “He that sanctifieth,” &c. The Apostle more fully explains the preceding 
 verse. The Pontiff who sanctifies, and they who are sanctified, should be of the same 
 nature, or from the same stock. The Pontiffs among the Jews were taken from the 
 Jewish people. Hence, as Christ is constituted by God (verse 19) a Pontiff to redeem 
 men, he ought to be of the same nature, a nature passible and liable to suffering. 
 The reason why Christ, as Pontiff, should assume a passible nature is assigned (verse 
 17), between which verse and this (verse 11) the closest connexion is clearly traceable. 
 “ For which cause he is not ashamed,” &c. Hence, to observe this congruity of being 
 of the same nature with the redeemed, Christ assumed our nature, in virtue of which 
 he is not ashamed to call us brethren, as appears from (verse 12). 
 
 12. Psalm xxi. from which these words are quoted, evidently refers to the Passion 
 of Christ, and the words quoted from it in this verse have reference to the time after 
 his Resurrection, when he frequently calls his Apostles “ brethren ” (Mat. xxviii.; 
 John, xx.); he then announced to them the name of God during forty days, and after¬ 
 wards announced it through them to the world, and it was after the promulgation of 
 his law, that the praises of God the Father, and his own, were solemnly proclaimed in 
 the churches. 
 
 13. “ I will put my trust in him.” These words are found in the Greek version of 
 the Septuagint, from which the quotations in this Epistle are taken (chap. viii. 17, of 
 Isaias). They convey the 11 trust” of a man in distress, and, as in their mystical sense 
 they applied to Christ, they prove that he must have assumed a passible nature; other¬ 
 wise, he could not be in distress, as the word “trust” supposes. “ Behold I and my 
 children,” &c. The words are found in verse 18 of the same chapter, and though, like 
 the preceding, literally applying to Isaias himself, they refer mystically to Christ, and 
 are applied to him by the Apostle, in the next verse. 
 
 14. Since the children of Christ have a passible nature (which is meant by “flesh” 
 and “ blood ”), so, in like manner, he assumed the nature of “ these children, whom 
 God gave him” (John, xvii. 15), for the purpose of destroying the power of the devil 
 
 11. For both he that sanctifieth, 
 and they who are sanctified, are all 
 of one. For which cause he is not 
 ashamed to call them brethren, 
 saying: 
 
 12. 1 will dedare tliy name to my 
 brethren: in the midst of the church 
 will I praise thee. 
 
 13. And again : I will put my 
 trust in him. And again : Behold 
 1 and my children, whom God hath 
 given me. 
 
 14. Therefore because the chil¬ 
 dren are partakers of flesh and 
 blood, he also himself in like man¬ 
 ner hath been partaker of the same, 
 
HBERE WS y II. 
 
 iSr 
 
 XTest 
 
 that through death he might de¬ 
 stroy him who had the empire of 
 death, that is to say, the devil : 
 
 15. And might deliver them, 
 who through the fear of death were 
 all their life-time subject to servi¬ 
 tude. 
 
 16. For no where cloth he take 
 hold of the angels: but of the seed 
 of Abraham he taketh hold. 
 
 17 * Wherefore it behoved him in 
 all things to be made like unto his 
 brethren, that he might become a 
 merciful and faithful high priest 
 before God, that he might be a 
 propitiation for the sins of the 
 people. 
 
 18. For in that, wherein he him- 
 
 ©arapbrase. 
 
 of death, which he had abused, by inflicting it on 
 Christ himself, who was undeserving of it, being wholly 
 innocent. 
 
 15. And might ransom and emancipate those who, 
 owing to the great dread and terror they had of death, 
 were, during their lifetime, kept in servitude, or the 
 servile fear of its approach. 
 
 16. For, in truth, it was not the angels, who were 
 by nature immortal, that he came to rescue, but mortal 
 men of the seed of Abraham, the spiritual Father of 
 the redeemed generation. 
 
 17. Hence, as Christ came to redeem, not angels, 
 but mankind, and came to sanctify them, as high 
 priest, it was meet he should become like them, who 
 in his assumed nature, were his brethren, in all their 
 infirmities not unbecoming his dignity, infirm, mortal, 
 and passible, in order that he might become a merciful 
 and faithful high priest in the affairs appertaining to 
 God, his fidelity as a high priest consisting in expiating 
 for our sins, and propitiating God for them. 
 
 18. And his mercy in this, that by suffering and 
 
 Commentary 
 
 {see Paraphrase), according to which interpretation, the words have the same meaning 
 as chap. viii. 3, to the Romans. They may also mean, that he destroyed the power 
 of the devil, by obtaining for men, through his passion and death, the means of 
 escaping that second and eternal death, in which the empire of the devil principally 
 consisted. 7 
 
 15. According to the meaning in the Paraphrase, the Apostle says, that by his 
 death and subsequent resurrection, Christ showed men, that death was a mere sleep, 
 and not so formidable, owing to his grace, as they were apt to imagine ; for, the terror 
 of its approach kept them in servile fear, during the entire course of their lives. The 
 words may also mean, that he rescued men from the servitude of the Mosaic law, which 
 restrained them within the bounds of duty only by the fear of death, which it proposed 
 in cases of weightier transgressions. 
 
 16. According to the interpretation in Paraphrase, this verse is connected with 
 verse 15 : he rescued “those who were through fear of death all their lifetime,” &c.; 
 for, it was not the angels, who, being immortal, were not afraid of death, and required 
 not to be ransomed, that he grasped and dragged forth from their servitude, and 
 asserted into liberty. The Greek word for “take hold of,” fKikaixfiavErai, means, 
 to seize hold of, and drag back, one flying from us. This is the interpretation of the 
 verse that accords best with the following. Others connect this verse with verse 14, 
 
 thus : “he also in like manner hath been partaker of the same ”.for it was not the 
 
 angelic nature he assumed to an hypostatic union, but human nature of the seed of 
 Abraham. This is the interpretation more commonly given of this verse. The 
 interpretation adopted in the Paraphrase seems, however, preferable; both because it 
 is the natural meaning of the verb, “take hold of,” and because it accords better with 
 the following verse; moreover, the latter interpretation would appear a useless repetition 
 of the words—verse 15—“he also in like manner hath been partaker of the same,” 
 which clearly express that he assumed human nature, the nature of his “ children.” 
 
 17. As Christ, then, came to redeem and sanctify mankind : it was meet that he 
 should become like them in all their infirmities, not unsuited to his dignity and infinite 
 sanctity, *>., become weak, passible, mortal; this assimilation in these respects being 
 necessary, in order that he might he adorned with the two great qualities of a high 
 priest, viz., fidelity, consisting in his satisfying for sin, of which he would be incapable, 
 if he had not a passible nature ; 
 
 18. And mercy, which he is the better fitted to exercise, by having suffered himself ; 
 for, the circumstance of his own passibility, and of his experimentally becoming 
 
lS2 
 
 HEBRE JVS, III. 
 
 paraphrase* 
 
 self hath suffered and been tempted being tempted himself, he becomes more fit and 
 he IS able to succour them also that inclined to carry aid, and show compassion to those 
 T tempted ‘ _ who are themselves tempted and afflicted. 
 
 Commentary 
 
 acquainted with the miseries of his people, and of his participation in them, will serve 
 to render the pontiff who sanctifies, more apt to compassionate, and will add energy 
 and force (“ he is able ”) to his exertions for their relief. 
 
 CHAPTER III. 
 
 ’ Hnal^sls* 
 
 Although from the superior excellence above the Angels , and from the divine attributes 
 which the Apostle claimedfor Christ in the two preceding chapters, would evidently follow 
 his superiority over Moses ; still, such was the high opinio?i which the Hebrews enter¬ 
 tained regarding the latter , that the Apostle finds it necessary to institute a comparison 
 bctiveen him individually and Christ. This he does in the first six verses of this chapter 
 In thus establishing the superiority of Christ , he destroys one of the grounds on which 
 the false teachers founded the superior excellence of the Mosaic Law (7). 
 
 In the next place, he deters the Hebrews from the crime of apostasy , by proposing to them 
 the example of their incredulous fathers, excluded from the Land of Promise in punish¬ 
 ment of their incredulity, and dwells, in the remainder of the chapter, on the explanation 
 and application of the prophetic menace contained in Psalm xciv. 
 
 Ceit, 
 
 1. WHEREFORE, holy breth¬ 
 ren, partakers of the heavenly 
 vocation, consider the apostle and 
 high priest of our confession Jesus : 
 
 2. Who is faithful to him that 
 made him, as was also Moses in 
 all his house. 
 
 paraphrase* 
 
 1. Wherefore, brethren, being sanctified by baptism 
 and called to a state of sanctity, shares in the heavenly 
 vocation to which Christ has invited us, cease to 
 regard Motes any longer, and look up to Jesus Christ; 
 consider how great he is, the Apostle, by whom 
 was announced the faith which you profess, and the 
 Pontiff by whom it was consecrated, and rendered 
 efficacious; 
 
 2. Who is as faithful in discharging the duties of 
 this twofold office of Apostle and Pontiff according 
 to the will of God, by whom he was constituted one 
 and the other, as was Moses, whom the Scripture 
 commends for his fidelity (Numbers, xii. 7), in dis¬ 
 pensing the concerns of the entire house of God, i.e., 
 of the synagogue. 
 
 Commentary 
 
 1. “Wherefore,” i.e., owing to all I have said of Christ, in the preceding chapters, 
 “ brethren ” both by nature and Christian profession. “ Consider,” i.e., worship with 
 due reverence him, who has united, in his own person, the two-fold office of Apostle 01 
 Legate and Pontiff, filled by Moses and Aaron. 
 
 2. In point of fidelity the Apostle points out no disparity between Moses and 
 
HEBREWS, III. 
 
 183 
 
 TEest. 
 
 3. For this man was counted 
 worthy of greater glory than Moses, 
 by so much as he that hath built 
 the house, hath greater honour than 
 the house. 
 
 4. For every house is built by 
 some man : but he that created all 
 things is God. 
 
 5. And Moses indeed was faith¬ 
 ful in all his hCuse as a servant, for 
 a testimony of those things which 
 were to be said : 
 
 6. But Christ as the Son in his 
 own house : which house are we, 
 if we hold fast the confidence and 
 glory of hope unto the end. 
 
 „ 7. Wherefore, as the Holy Ghost 
 
 paraphrase* 
 
 3. In instituting a comparison between Jesus Christ 
 and Moses, it is not meant to insinuate that between 
 both there was an equality; for, in point of glory due 
 to him, Jesus is as far above Moses, as the architect 
 who builds a house, is above the house itself, in regard 
 to the relative degree of honour due to each. 
 
 4. For, every house has some founder; Jesus Christ, 
 therefore, the Eternal Son of God, being the Architect 
 of the world, and of all things it contains, is the 
 founder of the synagogue, and consequently infinitely 
 superior to Moses. 
 
 5. Moses, it is true, governed the entire house of 
 God with great prudence and fidelity, but it was only 
 in the capacity of servant, in testifying and announcing 
 to the people the divine ordinances. 
 
 6. But Christ acted as Son and governed as Master, 
 not in the house of another, but in his own ; which 
 house or family, we Christians aggregated to his 
 Church by faith, constitute; this, however, will ulti¬ 
 mately avail us only on condition of our persevering, 
 and firmly retaining to the end, the intrepid profession 
 of our faith, and of that hope in which we glory. 
 
 7. Wherefore, since in order to profit ultimately by 
 
 Commentary* 
 
 Christ, “ that made him,” i.e., that constituted him his divine Legate and Pontiff, “ as 
 was also Moses in all his house,” i.e., the synagogue. In Numbers, xii. 7, it is said of 
 Moses, “My servant, who is most faithful in all my house.” 
 
 3. This verse is connected with verse 1, thus :—“Consider the Apostle...Jesus,”— 
 (1) for, he has been reputed (by God who judges justly) by so much the more 
 deserving of glory beyond Moses, as the architect deserves to be honoured beyond the 
 house which he built. Of course, while speaking in direct terms of a material house, 
 the Apostle refers more especially to the mystic house of the Jewish synagogue, of 
 which Moses, although he was its principal ruler, formed only a part; hence, as being 
 only a part of it, he was created by Christ. 
 
 4. In this verse, is urged the point of disparity referred to in the preceding, so as to 
 annihilate Moses in the comparison with Christ, the one being God, as was proved in 
 chap. i. verse 10—the other, a mere creature 
 
 5. Another point of disparity—Moses, indeed, acted faithfully in explaining to the 
 people the ordinances of God, and bearing witness to the future Messiah (Deut. xviii. 
 15). This, however, was only in capacity of “servant.” The Greek word, Oepairwr, 
 is opposed to vloe, son, next verse, for this latter word is equivalent to Kvpiog, master. — 
 (Numbers, xiv. 7). 
 
 6. Whereas, Christ acted as son and master—and this not in another’s house or 
 family, like Moses, but “in his own,” (in Greek, enl rbv oIkov avrov , over his own 
 house), which house (in Greek, ov ohcog, whose house) we and all the members of the 
 Church constitute “ if we hold fast,” i.e., the advantages resulting from our forming 
 the spiritual house, which Christ governs, will ultimately serve us only on condition of 
 our retaining firmly to the end “ the confidence.” The Greek word, Trapprjaiav, means, 
 the intrepid freedom of speech, or profession of our faith ; and “glory of hope,” in Greek, 
 Kavxri/jia, glorying of hope, or the hope in which we glory. The Hebrews, it appears, 
 were faltering in their faith, and, owing to the pressure of present evils, were losing 
 sight of future blessings, which form the object of Christian hope ; hence, the Apostle 
 devotes the remainder of this chapter, and the next, in deterring them from the crime 
 of apostasy. 
 
 7. 8. Some Commentators suspend the sense from, “wherefore,” to “take heed” 
 (verse 12), enclosing the prophetic oracle within a parenthesis. The connexion in the 
 Paraphrase seems more simple and natural. “ To-day , if you hear his voicef &c .; 
 
184 
 
 HEBREWS, III. 
 
 UCSt. 
 
 saith : To-day if you shall hear his 
 voice, 
 
 8. Harden not your hearts, as in 
 the provocation ; in the day of temp¬ 
 tation in the desert, 
 
 9. Where your fathers tempted 
 me, proved a 7 id sa 7 u my works 
 
 10. Forty years : For which cause 
 I was offended with this generation, 
 and said : They always err in heart. 
 And they have not known my ways, 
 
 paraphrase. 
 
 your present privileges in belonging to the family of 
 God, you must persevere in the faith; let me address 
 you in the moving words, addressed by the Holy Ghost 
 through the mouth of David, to your fathers : “ To-day 
 if you shall hear his voice,” either through the preach¬ 
 ing of the prophets, or by interior inspiration. 
 
 8. Render not your hearts hard, insensible, and 
 callous to the impressions of divine grace, as hap¬ 
 pened your fathers in the place called “ provocation or 
 contradiction,” on the day of temptation in the desert; 
 therefore, called, temptation. 
 
 9. In which desert, says the Lord, they tempted 
 me, proved and saw my wonderful works. 
 
 10. Wherefore, in consequence of these and other 
 similar instances of incredulity and distrust, I was for 
 the space of forty years offended with this generation, 
 and I said within myself, these are always erring in 
 heart, madly following the bent of their passions, and 
 blind in intellect, not knowing or attending to the 
 ways of my commandments, or of my miracles : 
 
 Commentary 
 
 these words are taken from Psalm xciv. and are the words of David (chap. iv. 7). 
 This Psalm was composed by David, in all likelihood, on the occasion of some great 
 festival in Jerusalem ; it was recited during divine worship, and written for all times ; 
 hence, it is employed in the canonical hours at the commencement of the divine office, 
 as an Invitatory, calling on us to adore God and sing his praises with greater fervour 
 of soul. “ If you shall hear his voice,” through what medium soever, be it internal, by 
 inspiration, or external, by preaching, “ harden not,” &c. “ As in the provocation,” &c. 
 
 These words are commonly supposed to refer to the occasion recorded (Exodus xvii.), 
 when the people at Raphidim murmured against Moses for want of water, the place 
 was, therefore, called “ Meriba,” i.e., contention or contradiction, and “ Massa,” 
 “ temptation ,” two words, which are repeated in the Hebrew of this Psalm. Others 
 say, there is reference to the 14th chapter of Exodus, when, on the return of the spies, 
 the people having rebelled against Moses, God swore the oath referred to in the 
 Psalm. 
 
 9. “ Where,” (in Greek, ov, when), viz., in the desert, “ tempted me.” The Psalmist 
 adds greater force to his words by abruptly introducing God as speaking. One tempts 
 God, when he unlawfully wishes for an extraordinary manifestation of his attributes, 
 either in the order of nature or grace (v.g.), when he expects God to perform a miracle 
 in the order of nature or grace, to save him corporally or spiritually from the imminent 
 peril to soul or body, to which he voluntarily and unnecessarily exposes himself. 
 “ Proved” {me, is added in the Greek). Some understand this word to mean the same 
 as “ tempted” so as merely to express a more minute degree of tempting God;— 
 others refer it to the following, thus : they tempted me, although, after examining my 
 stupendous miracles, (“ proved”) they “saw,” that no exception could be taken to 
 them. 
 
 * 
 
 10. Some connect “forty years” with the preceding, “ they saw my worksforty years.” 
 “ For which cause I was angry,” &c. It is better, however, connect it with the following 
 (as in Paraphrase), because at the time of this oath on the part of God, they were not 
 forty years out of Egypt. Moreover, in the 17th verse St. Paul joins it with “ offended.” 
 “ For which cause,” i.e., therefore, “forty years f was offended.” For “offended” we 
 read in the Roman Psaltery, “ I was very near to,” but it will come to the same with 
 the preceding ; he “was very tiear to them,” to be an eye-witness of their infidelities and 
 to punish them for the same. The Greek word, n poo-w^to-a, may be rendered in 
 both ways; it literally means, to loathe, to be weary of. There is a difference between 
 the Vulgate and the Roman Psaltery, which arose from this : the Council of Trent left 
 the correction of the Missal and Breviary to the authority of the Sovereign Pontiff; and 
 
HEBREWS, III. 
 
 1S5 
 
 Ueit. 
 
 11. As 1 have sworn in my 
 wrath : If they shall enter into my 
 rest. 
 
 12. Take heed, brethren, lest 
 perhaps there be in any of you an 
 evil heart of unbelief, to depart 
 from the living God. 
 
 13. But exhort one another every 
 ■day^whilst it is called to-day , that 
 none of you be hardened through 
 the deceitfulness of sin. 
 
 14. For we are made partakers 
 of Christ: yet so if we hold the 
 beginning of his substance firm 
 unto the end. 
 
 15. While it is said, lo-day if 
 
 (Paraphrase. 
 
 11. And, on this account, I have sworn in my 
 wrath that they shall never enter the land in which I 
 promised them rest. 
 
 12. Do you, therefore, brethren, take care, lest the 
 heart of any of you be infected with the dreadful 
 evil of infidelity, by which you would renounce, 
 through apostacy, the living God. 
 
 13. But rather exhort and encourage one another 
 to perseverance every day, whilst the term of time 
 expressed by iC to-day lasts, i.e., during this life (in 
 which alone you can work); so that none of you 
 become obdurate, owing to the false allurements of sin. 
 
 14. For, although we have been, by our incorpora¬ 
 tion with Christ in baptism, made partakers of his 
 grace, and rightful heirs of his glory, having become a 
 part of the mystical body of which he is head, we must 
 still bear in mind, that all these privileges will avail us 
 finally, only on condition of our perseverance to the 
 end in the steady profession of faith, which is the basis 
 and foundation of our new spiritual existence. 
 
 15. That is to say, whilst it is said to us : “ To day 
 
 Commentary 
 
 when the correction of the Breviary took place under Pius V., it was deemed right to 
 retain the reading of the old Roman Psaltery in this Psalm, which was regarded as a 
 hymn of Matins. This correction of the Breviary took place before the corrected 
 edition of the Vulgate by Clement VIIf.; therefore, no change was made in the words 
 of the Breviary. 
 
 11. “As I have sworn ,” &c. Some readings have, “to whom I swore; ” both 
 readings are good ; the Hebrew word “asher” means “ as ” and £i to whom ”— “ if they 
 shall enterf “ if ” in such cases has often the meaning of “ not,” as in the oath of the 
 people to save Jonathan, “ if a hair of his head shall fall,” i.e., a hair, &c., shall not fall. 
 And this, it would seem, was a familiar form of oath among the Jews: should, if, 
 however, retain its ordinary meaning, then the imprecation, “may I not he God, may I 
 be a liar,” or the like, is understood, and not expressed, through reverence for the 
 person of God. The Apostle applies this Psalm to the faithful of his day; and in his 
 reasoning, it regards the whole term of this life. These words of David are not confined 
 to his own day. The man who at any time hardens his heart and becomes incredulous, 
 will never enter into God’s rest. In the Psalm “my rest n immediately referred to the 
 land of Chanaan. 
 
 12. “ Take heed, brethren,” &c. From this salutary warning, it appears, that many 
 among the Hebrews, yielding to the force of persecution and the errors of false teachers, 
 were on the point of apostatizing from the faith. “The living God,” designates the 
 true God, opposed to false gods, who have no life or existence. 
 
 13. “ The deceitfulness,” i.e., the false allurements of sin, which, by withdrawing 
 you from the true and substantial goods, and promising blessings and pleasures never 
 to be realized, deceive you, and cause you to harden your hearts against the calls and 
 impressions of divine grace. Hence, hardness and insensibility of heart are, oftentimes, 
 the punishment of continuance in sin. 
 
 14. Let us encourage each other to perseverance, for our present advantages, oui 
 incorporation with Christ, will avail us only on condition of our perseverance. By “ the 
 beginning of his substance,” cr (as the Greek word, vnoaraaEuiQ, means) of his subsistence, 
 is meant, faith; which is the root and foundation of all justification —Council ot 
 Trent—and the source from which we acquire a new spiritual existence, as it were, a 
 new subsistence and personality, having become “a new creature.”—(Gal. vi. 15). 
 
 15. This verse is connected with verse 14, and explains <; unto the end,” by which 
 is meant during our entire lives, signified by the words “ to-day ; ” and he quotes the 
 text to shew that the same words are as applicable to them, who too may provoke God, 
 
HEBREWS, III. 
 
 
 186 
 
 XTejt. 
 
 you shall hear his voice, harden not 
 your hearts as in that pi ovocation. 
 
 16. For some who heard did 
 provoke : but not all that came out 
 of Egypt by Moses. 
 
 17. And with whom was he 
 offended forty years ? Was it not 
 with them that sinned, whose 
 carcasses were overthrown in the 
 desert ? 
 
 18. And to whom did he swear 
 that they should not enter into Jhis 
 rest: but to them that were incredu¬ 
 lous ? 
 
 19. And we see that they could 
 not enter in, because of unbelief. 
 
 Commentary. 
 
 as it was to their sinful fathers in the time of David ; and that they should not imitate 
 their fathers in irritating God ; otherwise, they would meet with a similar punishment 
 of exclusion from a land of eternal rest, of which Chanaan was merely a figure. 
 
 16. “ For some,” &c.—“but not all,” not Caleb nor Josue, nor the Levites, nor the 
 women, nor those who had not attained their twentieth year at the numbering of the 
 people (Numbers, i.); and those, though few compared with the disobedient, were still a 
 great multitude, whose example they should imitate in hope of obtaining a like reward. 
 
 Mauduit has laboured, in a long and learned Dissertation, to prove the incorrectness 
 of the Vulgate reading of this verse (16). He says it should be read interrogatively, 
 and composed of two numbers, the first of which would be the answer to the second, 
 as in the following verses, thus: “ quinam enim audientes exacerhaverunt ? Nonne 
 universi qui ex Egypto cum Moyseprofecti ? ” “ For, who are they, who hearing'provoked 
 
 him? Were they not all who left Egypt with Moses?” The reasons of his supposi¬ 
 tion are these :—First, according to the present Vulgate reading, we cannot see the 
 connexion of this verse with the preceding, nor its utility in reference to the scope of the 
 * Apostle, which is to deter the Hebrews from the crime of apostasy, by pointing out to 
 them from this (Psalm xciv.), the punishment inflicted on their fathers, for the same 
 crime. Now, the present Vulgate reading would, according to him, by no means serve 
 this purpose; it would rather weaken the argument by confining the murmurings and 
 provocations to only some of the Jews of old. Secondly, it appears from the SS. Scrip¬ 
 ture (Numbers, xiv., and Exodus, xvii.), that all did murmur, in punishment of which, 
 out of six hundred thousand men, only two, viz., Caleb and Josue, entered the land of 
 promise. Now, the exception only of two from so large a number as six hundred 
 thousand, would not warrant the Apostle to make the particular proposition, “for 
 some did provoke.” Moreover, he says the proposition, as it now stands in the Vulgate, 
 is quite unmeaning, for after saying “some did provoke,” it is idle to add, “ not all.” 
 
 In fhe next place, he establishes his own reading by showing that the Greek will 
 admit of his view of theTase; for by placing the acute accent on tives, instead of the 
 grave nvh, it will mean “quinam? as in his version of the words. Again, he says 
 «aa’ ov, which is interpreted “ sed non ” in the Vulgate, sometimes means “ nonne? and 
 in proof of this, he adduces quotations from Lucian and Demosthenes. The Greek text, 
 he asserts, is determined to either his meaning or the Vulgate reading by the accents, 
 which were posterior to the translation of the Vulgate; and hence, the present accentua¬ 
 tion of the Greek does not militate against him, as it had been made, merely in 
 accordance with what was generally supposed to be the meaning of the words. He 
 
 paraphrase, 
 
 if you hear his voice , harden not your hearts , as in that 
 provocation? in other words, during the course of our 
 lives. 
 
 16. For, some of those who heard the voice of God, 
 disobeyed, and by this disobedience provoked his 
 wrath, but not all who left Egypt under the guidance 
 of Moses (and, therefore, God was not angry with all). 
 
 17. With whom, then, was he angry for the period 
 of forty years ? Was it not with them who by j.heir 
 murmurs, incredulity, and temptation of God had 
 sinned, whose bodies, in punishment thereof, were 
 scattered unburied on the arid plains of the desert ? 
 
 18. But to whom did he swear in his wrath, that 
 they should never enter his rest ? Was it not to those, 
 who after witnessing so many prodigies of his power, 
 still refused to believe his promises regarding this 
 rest, and murmuring, wished to return to Egypt?— 
 (Numbers, xiv. verses 1, 2, 3). 
 
 19. And from the SS. Scriptures we see the fulfil¬ 
 ment of this decree. On account of their unbelief, 
 they could not enter the land promised to them. 
 
HEBREWS , III. 
 
 187 
 
 Commentary 
 
 maintains that the reading of the two following verses favours his view of the case : for, 
 in verses 16, 17, 18, is the passage from David analysed : in the 16th, is pointed out 
 the extent of the “ provocation/’ which, he says, includes all who left Egypt, but this was 
 not imputed to the children under twenty on account of their age; in the 17th, the 
 meaning of “ forty years,” &c.; and in the 19th, “ to whom I swore,” &c. 
 
 The chief defect in the foregoing reasoning would seem to be the absence of sufficient 
 proof that “ all ” did provoke God. Because, if the murmurings of those who had not 
 reached their twentieth year, and who were not included in the six hundred thousand 
 numbered, were not imputable to them, owing to their age, as Mauduit himself admits, 
 how could he say that “ all who left Egypt did provoke him ? ” for, though all 
 murmured, according to him, still, he admits that this murmuring was not imputed to 
 all: and hence “.<?//” did not provoke him. And in truth, those under the age of 
 twenty did enter the Land of Promise; it may, therefore, be held that all did not 
 provoke him. The authority then of the Vulgate, and its conformity with almost 
 every other version of SS. Scripture, as well as the universal agreement of all the 
 ancients (Theophylact and St. Chrysostom excepted), together with the absence of 
 proof on the part of Mauduit, that the Apostle, in the word “ provocation,” refers 
 exclusively to the six hundred thousand included in the numbering of the people, 
 render the Vulgate reading the more tenable. Mauduit has not proved that the Apostle 
 regards those only who were numbered after attaining their twentieth year ; and hence, 
 the greater part of his reasoning seems inconclusive. As to the apparent want of 
 meaning, which he discovers in the Vulgate reading of the proposition, it may be said 
 in reply, that the Apostle adds “ but not all,” to vindicate the divine menace ; for, it 
 might be said, if all provoked, why not exclude all from his rest, but all did not 
 provoke, and such as did not were admitted to his rest. And as to its effect on the 
 Hebrews, they would be as strongly deterred by his saying “ some provoked.” For, 
 from their knowledge of SS. Scripture, they knew that the word “ some” comprised the 
 greater number of those who left Egypt; and, so, it was fully calculated to terrify them: 
 he also adds “not all;” because neither the Levites, nor the women, nor the 
 children were included. 
 
 In support of his view, Mauduit refers to (1 Cor. chap, x.); now, it would appear that 
 the portion of Scripture referred to, if it prove anything, that is to say, if it refers at all 
 to the occurrence of which there is question in this passage, proves against him ; for, 
 it is said (1 Cor. x. 5), “ But with the most of them God was not pleased.” Whence 
 it follows, that all did not provoke him ; for if so, he would be dispieased, not merely 
 v ith “ the most of them,” but with all. 
 
HEBREWS , IV. 
 
 183 
 
 CHAPTER IV. 
 
 j 
 
 H n a l y 5 x s. 
 
 The Apostle having, in the preceding chapter, referred to the exclusion of the incredulous 
 Jews from the rest of God; in this, warns the Hebrews against the like incredulity, lest 
 they too be excluded from God's eternal rest (i). And he points out the reason why the 
 punishment of the Jews of old should inspire them with fear — viz., because the same 
 announcement was made to both (2). There remains a rest to be entered by the faithful; 
 and this rest is no other than that, on which God entered, after he finished the works of 
 creation (3). The second part of this proposition, viz., that this rest is the same as that 
 on which God entered after perfecting the works of creation , he proves (4, 5); the first 
 part, viz., that a rest yet remains to be enjoyed by the faithful, is shown (6-10). 
 
 He deters them from apostasy, by describing the qualities of him who is to avenge their 
 infidelities (12, 13), and he consoles them for their past sins , by pointing out his great 
 mercy and spirit of compassion (14, 15, 16). 
 
 TTert. 
 
 1. LET us fear therefore lest the 
 promise being left of entering into 
 his rest, any of you should be 
 thought to be wanting. 
 
 2. For unto us also it hath been 
 declared, in like manner as unto 
 them. But the word of hearincr 
 did not profit them, not being mixed 
 with faith of those things they heard. 
 
 paraphrase. 
 
 1. Let us, therefore, to whom the promise of entering 
 into God’s rest has been also made, under the influence 
 of salutary fear, which the example of God’s vengeance 
 on our incredulous fathers is calculated to inspire, take 
 care, lest by neglecting and disregarding this promise, 
 any one be found excluded from this rest, through 
 negligence or want of proper attention. 
 
 2. For unto us, as well as unto them, were the glad 
 tidings of entering God’s rest announced—a rest, 
 however, of a higher order, the eternal rest of heaven, 
 typified by theirs. But the promise which they heard 
 proved of no avail to them, not being tempered with 
 faith in the things which they heard. 
 
 Commentary. 
 
 1. “ Let us fear,” i.e., under the influence of holy and salutary fear, warned by their 
 example, let us take care, “ lest the promise,” &c. 
 
 2. For we also have been favoured with the glad tidings (in Greek, evangelized), as 
 well as they. The Apostle refers to the same glad tidings in general; to the Jews of 
 old was announced the tidings of the promised land; to us, of heaven, of which the 
 promised land was but a figure. “ But the word of hearing;” i.e., the tidings heard by 
 them and announced to them, “did not profit them,” because it was not tempered with 
 faith, conceived from the things which they heard ; in a word, because it was not 
 believed. In the words “ mixed with faith,” is contained an allusion to draughts, which 
 prove injurious, unless well tempered and properly diluted; or rather to our daily 
 nourishment, which proves of no use, unless properly digested and united with our 
 substance. The word of God will prove of no avail to us, unless properly digested by 
 faith, and by the serious consideration on the awful truths which it proposes—“ In mcdi - 
 tatwne mea exardescet ignis." —(Psalm). It is only by proper meditation on the truths 
 of faith, that they will produce their proper effect, and enkindle within us the holy 
 fire of charity and zeal for our own sanctification and that of others. In the ordinary 
 Greek reading, the words run thus: jxi) ovyKEKpctfjLevoc rrj ttiotel role ukovctckhv, not 
 mixed with faith in those who heard. In this reading “mixed” refers to “word of hearing.” 
 
 The Vulgate iollows this reading, “ Sermo . non admixtus fide if & c. According to 
 
 St. Chrysostom and others, the passage means : the word of hearing did not profit 
 them, as they were not associated in laith, with those who heard or believed, viz, with 
 
HEBREWS , IV 
 
 189 
 
 paraphrase* 
 
 3. For, we who have believed, shall enter into his 
 rest—viz., that referred to in the 94th Psalm, from 
 which, in his wrath, he swore he would exclude the 
 unbelieving Jews ; and this rest is no other than that 
 upon which he himself entered, after perfecting the 
 works of creation. 
 
 4. The latter part of the assertion—viz., that the 
 rest into which we are to be admitted, is the rest on 
 which God entered after perfecting the works of 
 creation, is proved by comparing the words in Genesis, 
 where it is said of the seventh day—the day on which 
 the works of creation were finished—“ God rested on 
 the seventh day from all his works ; ” 
 
 5. With these words spoken by God himself in the 
 first person, “ They shall not enter into my rest .” Now, 
 what is the “ rest of Godf spoken by a third person, 
 as in Genesis, but “my rest ,” when spoken by God in 
 the first person of himself? Hence, the rest of God , 
 after perfecting the works of creation, and “my rcstf 
 (Psalm xciv.), are the same. 
 
 6. The first part of the assertion (verse 3), viz., that 
 we who believe will enter on God’s rest, or, that a rest 
 yet remains to be enjoyed by the faithful, referred to in 
 the words “ they shall not enter my restf is proved thus : 
 The fact of God’s saying, “ they shall not enter into my 
 restf shows, it was a rest destined to be shared in by 
 some, and enjoyed by creatures (otherwise exclusion 
 from it could not be inflicted as a punishment, on the 
 unbelieving Jews). Hence, as this rest cannot be 
 rendered void, some persons must enter on it; and as 
 those, to whom it was first announced, were excluded 
 on account of their incredulity, 
 
 Commentary. 
 
 Caleb and Josue. This interpretation accords well with the reading of the Codex 
 Eatieanus, firj ffvyKpaa/^evovg, which refers not to “ the word of hearing,” but to the 
 persons, ekeivovq. Hence, the promise may prove of no avail to us either, if, like them, 
 we are incredulous regarding the divine promises. 
 
 . 3. The Jews might regard the reasoning of the Apostle in the second verse, in which 
 is implied the liability, they too were under, of being excluded from God’s rest in punish¬ 
 ment of incredulity, as no way affecting themselves, now actually in the secure 
 possession of the land of Chanaan, from which their fathers were excluded. Hence, the 
 Apostle undertakes to prove in this verse (3), that there is another rest yet remaining 
 for the faithful, diflerent from the rest of Chanaan—no other than that on which 
 God himself entered, after perfecting the works of creation. The proposition of the 
 Apostle, then, is: there is a rest yet remaining for the faithful to enter, and this rest 
 is that on which God himself entered after completing the works of creation. “ And 
 this, indeed, when the works from the foundation of the world were finished.” The 
 second part of the proposition is proved first in verses 4 and 5, by comparing what the 
 SS. Scriptures say of God in Genesis—viz., that “ on the seventh day God rested from 
 all his works f i.e., he ceased to create anymore new species, with the words of verse 5, 
 “ my restC And do they not refer to the same thing ? for what do the words “ my 
 rest” mean, but that “ God rested ,” which, in Genesis, we are told, took place after he 
 perfected the works of creation? “Shall enter,” The Greek, eiaepxopzOct, is the 
 present tense. 
 
 6 . He now proves the first part of the proposition viz., that a rest yet remains (vide 
 Paraphrase). 
 
 3. For we, who have believed, 
 shall enter into rest: as he said : 
 As I have sworn in my wrath : If 
 they shall enter into my rest; and 
 this indeed when the works from 
 the foundation of the world were 
 finished. 
 
 4. For in a certain place he spoke 
 of the seventh day thus: And God 
 rested the seventh day from all his 
 works. 
 
 5. And in ..this place again : If 
 they shall enter into my rest. 
 
 6. Seeing then it remaineth that 
 some are to enter into it, and they, 
 to whom it was first preached, did 
 not enter because of unbelief: 
 
190 
 
 HEBREWS , IV. 
 
 / 
 
 Ueart. 
 
 7. Again he limiteth a certain 
 day, saying in David, to-day , after 
 a long time, so as it is above said : 
 To-day if you shall hear his voice : 
 harden not your hearts. 
 
 8 . For if Jesus had given them 
 rest: he would never have after¬ 
 wards spoken of another day. 
 
 9. There remaineth therefore a 
 day of rest, for the people of God. 
 
 10. For he that is entered into 
 his rest, the same also hath rested 
 from his works as God did from his. 
 
 11. Let us hasten therefore to 
 enter into that rest : lest any man 
 
 Iparapfjrase. 
 
 7. He again marks out a certain day. “ To-day ,” by 
 the mouth of David, after the lapse of a long interval 
 between the issuing of the foregoing threat and the 
 time of David saying, “ To-day if you shall hear his 
 voice , harden not your heartsf 
 
 8. Which clearly proves that he does not refer to the 
 rest in the land of Chanaan, for, if he referred to 
 the rest of Chanaan into which Josue introduced 
 their children, the Lord would have never fixed on 
 another determinate future day for meriting this rest, 
 upon which they would, in the supposition made, have 
 long since entered already. 
 
 9. Therefore, there remains a rest for the people of 
 
 God, which in allusion to the rest of God, may be 
 justly designated, a Sabbath rest; * 
 
 10. Being in its effects and results perfectly similar 
 to the rest of God : for, as God ceased from his labours 
 and enjoyed a Sabbath, so will the just man cease from 
 his labours on entering on the eternal rest of God. 
 
 it. As, therefore, this eternal rest remains for us, 
 let us use our utmost exertions to enter on it, so that 
 
 Commentary 
 
 7. To prove and notify to us, that this rest remains, it is, that God, after the lapse 
 of four hundred years, since the Jews entered Chanaan, specifies a determinate fixed 
 day by the mouth of David, on which they can merit an admittance to this rest, by 
 not hardening their hearts. 
 
 8. The Jews were in possession of Chanaan, in the time of David. Hence, God in 
 the words, “ they shall enter into my rest,” regards not principally the rest in Chanaan ; 
 for, if this rest into which the children of the incredulous afterwards entered under the 
 guidance of Jesus , i.e., Josue, were the rest referred to, the Lord would not have fixed on 
 a certain, determinate day, in the time of David, for meriting admittance into this rest, 
 of which they had been securely in possession, and their fathers before them, for four 
 hundred years. 
 
 9. “Therefore,” that is, from the foregoing it follows, that “ there remaineth a day 
 of rest (in Greek, <7a/3/3art{r ( uo£, Sabbatism ) for the people of God.” This isjthe conclusion 
 of the above argument from verse 6. This rest he calls, a Sabbatism , in allusion to 
 God’s rest, after the works of creation. 
 
 10. He shows in this .verse why the rest on whiclvthe just will enter, is properly 
 called a Sabbatism; for, a man who enters on God’s eternal rest will cease from all 
 further labour, as God ceased on the seventh day from his works, which is commonly 
 understood to mean his having to create no more new species, the seeds of all future 
 beings being contained in those already created. God even still works in his 
 conservative Providence, which is, however, but a continuation of the first creation. 
 
 The interpretation of the passage adopted in the Paraphrase is the one given by 
 Mauduit, and defended in an able dissertation. It makes the “rest” into which God 
 promises to introduce the believers (for, the unbelievers were excluded in punishmenf 
 of their infidelity), the same with the rest which the SS. Scriptures ascribe to God himself 
 after perfecting the works of creation ; which rest of God is not past and gone —as some 
 Commentators erroneously think—but remains, and shall remain permanently for 
 eternity; to it our Redeemer himself appears to allude when inviting his elect to 
 the ‘ kingdom prepared for them since the foundation of the world.” If“ requies meaj 
 “ my rest,” be supposed different from “ requievit Dettsf “ God rested ’’ (verse 4), the 
 entire passage will be involved in inextricable difficulties, and the introduction of some 
 texts rendered quite unmeaning. Hence it is that Mauduit, in the able dissertation 
 alluded to, maintains, that, throughout the entire passage, there is reference not to a 
 twofold rest, but to the same rest of God. 
 
 11. He in this verse exhorts them to exert themselves, before all things, to merit an 
 
I 
 
 HEBREWS, IV. 
 
 ' TEejt. 
 
 fall into the same example of 
 unbelief. 
 
 12. For the word of God is living 
 and effectual, and more piercing 
 than any two-edged sword : and 
 reaching unto the division of the 
 soul and the spirit, of the joints 
 also and the marrow, and is a clis- 
 cerner of the thoughts and intents 
 of the heart. 
 
 13. Neither is there any creature 
 invisible in his sight; but all things 
 are naked and open to his eyes, to 
 whom our speech is. 
 
 14. Having therefore a great high 
 priest that hath passed into the 
 heavens, Jesus the Son of God ; 
 let us hold fast our confession. 
 
 191 
 
 ©arapbrase. 
 
 no one will exhibit in his own person an example of 
 infidelity, the consequences of which would be similar 
 to the puishment of exclusion inflicted on the Jews of 
 old. 
 
 12. For our infidelities will meet with the same • 
 punishment as theirs, since the eternal Word of God 
 is living, active, and efficient to inflict punishment, no 
 less destructive in execution than a two-edged sword; 
 able to penetrate and see into our hidden and private 
 actions—to perceive their various shades of difference 
 in point of merit or demerit; nay, he discerns, and 
 keenly distinguishes the very motives of our most 
 private, hidden thoughts and actions. 
 
 13. Nothing, whether in heaven or on earth, is 
 invisible in his sight, or concealed from him; but all 
 things are palpably open to him, and undisguisedly 
 exposed to view. To whom we are to render a.n 
 account; or, concerning whom we are treating in this 
 Epistle. 
 
 14. Having, then, a great High Priest, Jesus Christ, 
 the Eternal Son of God, who entered not merely the 
 Holy of Holies, like the Jewish Pontiff, but heaven 
 itself, the true Holy of Holies ; let us firmly persevere 
 in our Christian profession. 
 
 Commentary 
 
 admission into this eternal rest, which remains for the faithful people of God to be 
 enjoyed. They should, therefore, avoid the crime of infidelity and its punishment, 
 similar to that of the Jews of old. 
 
 12. In this verse is assigned a reason why they should dread the just punishment 
 
 due to their infidelity; for, the “Word of God,” /.<?., the Eternal Son of God, the judge 
 of all, is “ living,” the source of all life and knowledge, and cannot be deceived. And 
 “ effectual; ” powerful and omnipotent. “ More piercing than a two-edged sword ; ” as 
 destructive in execution as a two-edged sword, and as penetrating into the inferior. 
 “ Reaching unto the division of the soul and the spirit;” i.e., able to see into our most 
 hidden actions—these actions which proceed from the soul, either as the seat of sensa¬ 
 tion ( anima ), or reason ( spiritus ). “ Of the joints also and the marrow ;” the minutest 
 
 shades of difference in the degrees of merit or demerit in these hidden actions. “ And 
 is a discerner of the thoughts; ” what is most private of all, the very motives and 
 intentions, &c. 
 
 13. “ Neither is there any creature invisible in his sight.” There is nothing which 
 is not manifest to him. “ But all things are naked and open to his eyes.” The 
 Apostle shows the omniscient knowledge of the word of God, by proving, first, in a 
 negative form, that nothing is concealed; and again, in an affirmative universal proposi¬ 
 tion, that “all things are naked, and open to his eyes.” “Open,’' implies more than 
 “ naked ; ” the latter conveys that every covering or veil is removed from the exterior 
 of an object; whereas, “open,” conveys that the very interior is exposed to view. 
 Some Commentators understand by the “word of God,” the created revealed word, 
 conveying the divine menaces. The opinion of those who refer it to the Eternal Word, 
 seems the more probable ; for, it is only the Eternal Son of God, it is only a Divine 
 Person, that could be well distinguished by the properties here referred to ; it is only of 
 such a one could be predicated the personal actions, ascribed in these two verses by the 
 Apostle to the “ word of God.” From the all-seeing knowledge and vigilant penetration 
 of Christ, St. Paul wishes the Hebrews to infer, that their own private sins of infidelity 
 will not escape his notice and future judgment. 
 
 14. He here passes to. another subject, viz., the Priesthood of Christ; and having 
 in the foregoing chapters compared Christ with Moses, he now institutes a tacit com¬ 
 parison between him as High Priest, and Aaron, givipg Christ the preference; this 
 
192 
 
 HEBREWS, IV. 
 
 ftest, 
 
 15. For we have not a high priest, 
 who cannot have compassion on 
 our infirmities : but one tempted in 
 all things like as we are, without 
 sin. 
 
 16. Let us go therefore with 
 confidence to the throne of grace : 
 that we may obtain mercy, and find 
 grace in seasonable aid. 
 
 f>arapbrase. 
 
 15. We should not despond on account of our past 
 infirmities ; for, we have not a High Priest, who is 
 insensible to, and incapable of, compassionating our 
 infirmities; but one who, having experienced all our 
 infirmities, except sin, and having been tried like us, 
 is most suited to have compassion on us. 
 
 16. Let us, therefore, approach with confidence the 
 throne of grace, that we may obtain forgiveness of our 
 sins, and find the abundance of divine grace, by which 
 we may be aided in the time of necessity, i.e. f during 
 our entire lives. 
 
 Commentary 
 
 comparison is more fully and expressly instituted in the seventh chapter. His direct 
 and express object in referring to his Priesthood here, is, after having inspired the 
 Hebrews with the dread of him, as judge, to encourage and console them by the con¬ 
 sideration of the confidence which his character as Priest is calculated to inspire. 
 
 15. Lest the majesty of so great a Pontiff should awe them, the Apostle says, he is cap¬ 
 able of sympathizing in our infirmities, having been himself tried in all things like us, and 
 having suffered all the miseries common to our nature, except sin. He endured hunger, 
 thirst, lassitude, fear, sorrow—nay, even death ; in a word, all the miseries common to 
 our nature (sin excepted). Fie suffered these evils which are purely penal, and temp¬ 
 tations from the world and from the devil, but not from the flesh. 
 
 t 6. Having, therefore, a most powerful High Priest, who is after penetrating the 
 true Holy of Holies, heaven, and a most merciful Pontiff, who has experienced our 
 common infirmities, let us with confidence approach the throne of grace, relying on 
 such an intercessor, that we may obtain the merciful forgiveness of sin, and find the 
 abundance of grace to aid us in the time of necessity, that is to say, while we are 
 in this world; for, we want the aid of grace during the entire course of our lives. 
 “ Seasonable aid.” The Greek word for aid, ftorjdeia, denotes assistance obtained, as 
 the result of crying aloud for it. 
 
 ■» 
 
 
 * 
 
HEBREWS, V ; 
 
 *93 
 
 CHAPTER V.. 
 
 H it a l y sis. 
 
 Having introduced the subject of Christ's priesthood rather abruptly in verse 14 of the 
 preceding chapter, the Apostle undertakes in this to show, from the distinguishing marks 
 and qualities which characterised the Aaronic priesthood {for, it is to the Levitical 
 priests, he refers in instituting this comparison), that Christ too was a priest, as possessing 
 in a more excellent degree the qualities of the Aaronic priests. He first points out what 
 these distinguishing qualities are (1-4), and next applies them to Christ. The first note 
 or quality of a priest, viz., that he be a man, he forbears from applying to Christ, as 
 requiring no application, it was a thing known to all. The second, viz., his offering 
 gifts, &°c., he defers for a f uller exposition, in a subsequent part of the Epistle. He 
 treats of the two remaining notes, and applies them to Christ, commencing with the last 
 He shows that Christ had as divine a call to the priesthood, as had Aaron or his sons 
 
 ( 5 > 6 )- 
 
 He then applies to him the third mark , viz., his capability of compassionating sinners, and 
 referring to his infirmities and sufferings during his mortal life , he shows that he had an 
 experimental knowledge of -the arduous nature of obedience, and of the difficulty of 
 avoiding sin (7, 8). And having attained consummate glory by suffering, he became to 
 all his true followers, the cause of eternal glory, by the merits of his passion, which, as 
 High Priest, he offered up in sacrifice for us, having been declared by his Father, a 
 pontiff, according to the order of Melchisedech (9, 10). 
 
 Although he has much to say concerning this priesthood of Melchisedech, and its relation to 
 Christ, he defers treating of it, until he first gives them further instruction in the 
 principles of faith, which, notwithstanding the length of time they had been professing 
 Christianity, they very much needed. 
 
 XCejt. 
 
 I. FOR every high priest taken 
 from among men, is ordained for 
 men in the things that appertain to 
 God, that he may offer up gifts and 
 sacrifices for sins_; 
 
 2. Who can have compassion on 
 them that are ignorant and that err : 
 
 ©arapbrase* 
 
 1. (In order to establish the assertion made— iv. 14, 
 &c.—viz., that Christ is our high priest, whom we 
 should approach with confidence, it is merely required 
 to show that he has the qualities and marks of a high 
 priest, such as we know to be necessary for a high 
 priest of the Levitical order). Every high priest, 
 then (of the Levitical order), is taken from among 
 men, and is also constituted by his office in behalf of 
 men, to manage their affairs with God, and to act as 
 their mediator with him. This duty he principally 
 discharges by offering up in sacrifice the gifts volun¬ 
 tarily presented, as also those prescribed by law. 
 
 2. He should also be possessed of a merciful, kind 
 disposition to sympathize with and compassionate sin- 
 
 Commentar^ 
 
 1. The first quality of a priest is to “be taken from among men,” i.e., to possess 
 human nature. The second is derived from his office, which is to manage the affairs 
 of men, which regard God. And the duty of this office is principally discharged in 
 offering up sacrifice for men. “ Gifts,” voluntary oblations, presented by the people. 
 “ Sacrifices,” those enjoined by law. 
 
 2. The third, is to have a merciful, kind disposition to sympathize with sinners. 
 
 VOL II. 
 
 N 
 
194 
 
 HEBREWS , V. 
 
 Ue£t* 
 
 because he himself also is compassed 
 with infirmity ; 
 
 3. And therefore he ought, as for 
 the people,- so also for himself, to 
 offer for sins. 
 
 4. Neither doth any man take the 
 honour to himself, but he that is 
 called by God, as Aaron was. 
 
 5. So Christ also did not glorify 
 himself that he might be made a 
 high priest: but he that said unto 
 him, Thou art my Son, this day 
 have I begotten thee. 
 
 6. As he saith also in another 
 place : Thou art a priest for ever, ac- 
 cording to the order of Alelchisedech. 
 
 paraphrase. 
 
 ners of every description, bearing in mind that he 
 himself is surrounded with the infirmities of our sinful 
 nature. 
 
 3. And it is because of this sinful infirmity with 
 which every priest is surrounded, that the Levitical 
 priest is bound by the Law of Moses (Leviticus, iv. 3) 
 to offer up sacrifice for his own sins, as well as for 
 those of the people. 
 
 4. Again, no legitimate priest ever arrogates to 
 himself, unauthorized, the honour of the priesthood; 
 he alone is a true and legitimate priest who is called 
 by God, as was Aaron. 
 
 5. Hence it was, that Christ did not take to himself 
 the glorious quality of high priest; it was bestowed on 
 him by his heavenly Father; for, it was the same who 
 addressed him (Psalm ii.) as his natural son—“ Thou 
 art my son, this day have I begotten thee 
 
 6. That addressed to him also, as we find in another 
 passage (Psalm cix.), these words—“Thou art a priest 
 for ever, according to the order of Melchisedech ;” and 
 thus conferred on him the sacerdotal dignity. 
 
 Commentary. 
 
 The Greek for “ have compassion,” ixfrpwiradtiv, means, to be possessed of a capability 
 of sympathizing with a degree of moderation, which would enable him to observe a 
 dignified mean between harsh severity on the one hand, and misplaced clemency on 
 the other. The latter defect is frequently abused by the perverse, in the further 
 commission of sin. “Ignorant and err,” extend to all sinners, even those who commit 
 sins that are not the result of ignorance; for, they too are fit objects of compassion. 
 “ Because he himself is surrounded with infirmities.” The Apostle refers to the 
 infirmities of sin, as appears from the following verse. This note applies to Christ 
 only as far as the sanctity and perfection of his nature will permit. Hence, it will 
 apply to him, so far as regards the common infirmities and passibility of human nature, 
 which he felt, but not so far as sin is concerned; nor is this required, because the 
 liability to sin is a defect in a priest; and hence, follows the perfection of Christ’s 
 priesthood ; since, he possesses all the good qualities, without any of the defects of 
 other priests. 
 
 3. And it is on account of this sinful infirmity to which every priest is subject, 
 that the Mosaic Law (Leviticus, iv. 3) prescribes* &c. 
 
 4. The fourth mark or character is a divine vocation, like that of Aaron and his 
 successors. Aaron was called by God, and ordered to be consecrated (Levit. viii.) 
 with the sacerdotal succession, secured to his family. Hence, the necessity of a 
 vocation for the ecclesiastical state, as well as of ordination in the Church. Hence, 
 schismatics and heretics cannot, without sin, perform ecclesiastical functions, not being 
 deputed by God or his Church. Their call is the rebellious usurpation of Core, 
 Dathan, and Abiron, to whom, as. they are likened in ministering, so shall they be 
 also in punishment, rather than the divine call ot Aaron and his successors transferred 
 to and perpetuated in the holy, Catholic Church. 
 
 5. 6. He now applies these marks to Christ. He passes over the first altogether, 
 it being evident that Christ was a man, and, therefore, needed no application. The 
 application of the second he reserves for chapters vii., viii., ix., of this Epistle; the 
 other two he here applies, commencing with the fourth. Christ did not arrogate to 
 himself, unauthorized and uncommissioned, the glory of the priesthood. He was 
 called to it by his Father. For, it was the same who said to him, “Thou art my 
 Son,” &c., that also said, as we find it in another place, “ Thou art a priest,” Nc., 
 and by the very fact of saying it, constituted him such. Christ, then, had the fourth 
 mark of a true priest, viz., a vocation from God. And instead of saying, God the 
 Bather said to him, “ Thou art a priest, &c., the Apostle says, “ He who said to him. 
 
HEBREWS , V. 
 
 195 
 
 Ue£t* 
 
 7. Who in the days of his flesh 
 with a strong cry and tears offering 
 up prayers and supplications to him 
 that was able to save him from death, 
 was heard for his reverence. 
 
 8. And whereas indeed he was 
 the Son of God, he learned 
 obedience by the things which he 
 suffered : 
 
 9. And being consummated, he 
 became, to all that obey him, the 
 cause of eternal salvation. 
 
 10. Called by God a high priest 
 according to the order of Mel- 
 chisedech. 
 
 11. Of whom we have much to 
 say, and hard to be intelligibly 
 uttered : because you are become 
 weak to hear. 
 
 paraphrase* 
 
 7. Who, when living here on earth, clad in weak, 
 mortal flesh, but more especially while suspended on 
 the cross, having offered up earnest prayers and sup¬ 
 pliant entreaties to his Father with a strong cry and 
 tears, to rescue him from the corruption of the tomb, 
 was heard on account of the great reverence he had 
 for his Father; or, on account of the great reverence 
 in which the Father held this venerable high priest, 
 his own beloved Son. 
 
 8. Nay, although he was the Son of God, he still 
 vouchsafed to learn experimentally the difficulty of 
 obedience from the sufferings which he underwent, in 
 compliance with the will of his heavenly Father. 
 
 9. And having attained consummate glory by suf¬ 
 ferings, he is become to all those who obey his 
 precepts, the cause of eternal glory ; 
 
 10. ^Being declared by God, a high priest accord¬ 
 ing to the order of Melchisedech, 
 
 11. Concerning whom, and the relation of simili¬ 
 tude which he bears to Christ, we have much to say, 
 which is not suited to your capacity, and hard to be 
 understood by you, owing to your slowness and 
 indifference in learning the principles of the Christian 
 faith. . 
 
 Commentary* 
 
 thou art my son,” &c., also said, “Thou art a priest,” &c., to insinuate the superiority 
 of Christ, as priest and Son of God at the same time, over Aaron or any other. 
 
 7. He now applies the third mark, viz., his capability of compassionating sinners. 
 
 “Who in the days,” &c.“ with strong cry and tears,” &c,- This most probably 
 
 refers to his prayers on the cross, and his cry, “ My God, my God, why hast thou 
 forsaken me,” i.e., do not forsake me. “To save him from de^th,” i.e., from remaining 
 in death. It means, that he begged to be rescued from the grave; and so he 
 was, three days after. “For his reverence.” In Greek* ano ttjq evXafleiag, may be 
 taken either actively, to denote the reverence which Christ had for the Father; or 
 passively, to denote the Father’s reverence for him. Calvin understands by the Greek 
 word, tvXcipEiac, not reverence, but fear of damnation. Christ had fallen into despair, 
 according to the shocking blasphemous notions of this Arch Heretic. 
 
 8. “ And whereas he was the Son of God.” The Greek omits the words, “ of 
 God.” “ Whereas,” in Greek, Kanrtp , although. Having experienced the miseries of 
 sinners (except sin), and knowing from experience the sacrifice of obedience, and the 
 difficulty of avoiding sin, Christ is, then, perfectly capable of sympathizing with 
 sinners. 
 
 9. “And being consummated” by suffering (ii: 10). “He became to all who 
 obey him, i.e ., who observe his precepts, among which faith in him is reckoned “the 
 cause of eternal salvation.” And to show us how this was effected, viz. :—by.his death 
 on the cross—the Apostle refers to his sacerdotal character, in the following verse. 
 
 10. The sacrifice of the cross was not offered after the rite of Melchisedech ; but the 
 Apostle refers to his .priesthood, merely for the purpose of showing that it was as 
 priest he redeemed us, or became for us “ the cause of eternal salvation.” The sacri¬ 
 fice of the cross was offered after a new and extraordinary rice, different from that of 
 Aaron and Melchisedech, holding a middle place between the cessation of the one, and 
 the succession of the other. 
 
 ii- “Of whom” may be also rendered “ concerning which” priesthood of 
 Melchisedech. “ Because you are become weak.” In Greek, vioOpol, because you ai'e 
 slow or dull. Perhaps, this slowness was occasioned by their faltering in faith. This 
 was the place for the Apostle -to treat of the priesthood of Melchisedech and its relation 
 
19 6 
 
 HEBREWS, V ,: 
 
 
 TEert* 
 
 12. For whereas for the time you 
 ought to be masters ; you have need 
 to be taught again what are the 
 first elements of the words of God : 
 and you are become such as have 
 need of milk, and not of strong 
 meat. 
 
 13. For every one, that is a par¬ 
 taker of milk, is unskilful in the 
 word of justice: for he is a little 
 child. 
 
 14. But strong meat is for the 
 perfect; for them who by custom 
 have their senses exercised to the 
 discerning of good from evil. 
 
 paraphrase. 
 
 12. For, although, looking to the length of time 
 you have been Christians, and had the gospel preached 
 to you, you should be able to become teachers of 
 Christianity, you yourselves still stand in need of 
 being taught its first elementary principles, far from 
 being able to profit by its abstruse and difficult truths, 
 like children, who are to be nourished with milk, and 
 not with solid food. 
 
 13. For the person requiring to be nourished with 
 the milk of the plain truths of faith, is unable to 
 profit by the doctrine of high perfection ; he is a mere 
 infant in the faith. 
 
 14. But the perfect, i.e., those who are practised in 
 the principles of faith, and, by long habit, have their 
 intellectual faculties improved and cultivated, so as to 
 be able to understand more abstruse doctrines, and 
 distinguish one point of faith from the other, are the 
 only persons to be nourished with the solid food of 
 such doctrines. 
 
 Commentary* 
 
 to Christ; he defers doing so, however, until he first proposes further instruction ; and 
 while reproaching them for their slowness, he excites their attention. Although he 
 afterwards treats of the priesthood of Melchesidech, he does so only as far as it was 
 necessary for his purpose, and omits many points regarding his sacrifice, which the 
 Hebrews were not prepared to hear. 
 
 12. “The first elements the idea is borrowed from children taught the alphabet. 
 “Need of milk;” another elucidation borrowed from babes, who require to be nourished 
 with milk. 
 
 13. He explains what he means by the “perfect”—those who “by custom,” &c., i.e., 
 the practice of learning, meditating, and submitting to the truths of faith, “ have their 
 senses exercised.” “Senses” mean the external organs of the body, through which 
 sensations are transmitted to the soul; here, the idea is transferred to the soul, which 
 the Apostle invests, as it were, with internal senses. The words refer to those who have 
 their intellect cultivated and exercised to distinguish good from bad, Catholic truth 
 from heresy. The idea is precisely the same as that conveyed—1st Epistle to 
 Corinthians, chap. ii. 14, 15—where the subject is fully explained. 
 
HEBREWS , VI. 
 
 IQ7 
 
 CHAPTER VI. 
 
 Analysis. 
 
 Having said, in the preceding chapter, that the Hebrews, considering the length of tims 
 they had professed the faith, should be teachers of Christianity, the Apostle expresses his 
 resolve in this, to pass over, in consequence, these points of Christian doctrine, which 
 formed the subject of instructio7i for adults, before their admission to baptism. The 
 baptism, to which these matters subserve as a prepai'ation, camiot be agam repeated ; 
 and hence, the inutility of treating of them ( 1 - 6 ). 
 
 He endeavours to terrify the Hebreivs, against apostatizmg from the faith, by the example 
 of the accursed land ( 7 , 8). He disclaims, however, the idea of applying to them the 
 example, in its full extent ( 9 ), and he assig?is a reason of congruity for hoping, in their 
 behalf, for the gift of perseverance ( 10 ). . 
 
 He introduces the example referred to, solely with the view of animating them to fervent 
 faith and to patient endura7ice, by which 77ieans alone, they could arrive at the mheriiance, 
 p7'077iised to the faithful and patie7it Abraha77i. He shows, that faith a7id patient 
 e7idura7ice are necessary, in order to gain the p7'077iises of eternal life ; for, it was by 
 mea7is of these, Abraham, the 77iodel of true believers, obtamed them ( 15 ). And, p7'oi7i 
 the absolute, unconditmial nature of the pro77iises 7nade to Abraham, co7ifir)7ie.d by the 
 sole77in sanctio7i of an oath, on the part of God, he shows that these p7'omises ca7i7iot be 
 7'escmded, and are to exte7id to his faithful followers ( 13 , 14 ). 
 
 He next assigns a reason why God swore by himself a7id why he swore at all, in the case 
 of Ab7'aha7n ; he swore by hmiself, because he had no greater to swear by; a7id the 
 7'eason of his swearmg at all was, to 77iark 77iore st7'ongly the absolute, tmcha7igeable 
 nature of his decree, 7'egardmg the tra nsmission of Abraha7)i s i7iherita7ice to his child7'en 
 a7id thus to confimn our hope—to which we fly in our afflictions—of e7iteri7ig the true 
 Holy of Holies in heaven, whither our great Hight Priest, accordmg to the order of 
 Melchisedech, has preceded us. 
 
 XTest. 
 
 1. WHEREFORE leaving the 
 word of the beginning of Christ, let 
 us go on to things more perfect, 
 not laying again the foundation of 
 penance from dead works, and of 
 faith towards God, 
 
 paraphrase* 
 
 r. Wherefore (since you ought to be now teachers 
 of Christianity, looking to the length of time you have 
 professed the faith, and the repeated instructions you 
 have received—chap. v. 12 ), passing over the elemen¬ 
 tary principles of Christian doctrine, let us proceed to 
 points of higher perfection and of a more abstruse 
 nature, not again laying the foundation of the 
 (baptismal) penance which purifies you from your 
 disorderly habits, and disposes you for the remission 
 of your sins in baptism and of faith in God—the first 
 disposition for baptism; 
 
 Commentary. 
 
 1 . “Wherefore.” Commentators are at a loss to trace the connexion of this word 
 with the foregoing ; because the circumstance of the Hebrews being ignorant of the ele¬ 
 mentary truths of the Christian religion would seem to be no reason for omitting to treat 
 of these, but the very reverse. Hence, it is usually connected with verse 12 of the preceding 
 chapter (as in Paraphrase). Others connect it with the following verse 4 , thus: “ there¬ 
 fore...as it is impossible, for those who were once enlightened,” &c., verse 4 , “leaving 
 
198 
 
 HEBREWS, VI. 
 
 ttejt. 
 
 2 . Of the doctrine of baptisms, 
 and imposition of hands, and of 
 the resurrection of the dead, and of 
 eternal judgment. 
 
 3. And this will we do, if God 
 permit. 
 
 4. For it is impossible for those, 
 who were once illuminated, have 
 tasted also the heavenly gift, and 
 were made partakers of the Holy 
 Ghost, 
 
 5. Have moreover tasted the 
 good word of God, and the powers 
 of the world to come, 
 
 6. And are fallen away ; to be 
 renewed again to penance, crucify- 
 
 parapbrase* 
 
 2 . And of the doctrine regarding the threefold bap¬ 
 tism (viz,, of water , blood , and the spirit ), and of the 
 imposition of hands in confirmation, conferred imme¬ 
 diately after baptism), and of the general judgment, 
 in which the dead arise and the eternal sentence is 
 passed— 
 
 3 . Omitting, I say, all instruction on these preli¬ 
 minary subjects, we shall, God willing, proceed to the 
 more abstruse points of doctrine. 
 
 4 . I shall pass over these preliminary points of in¬ 
 struction, because the baptism for which they serve, 
 as a preparation, cannot be repeated; for, it is im¬ 
 possible for those who are once enlightened by the 
 sacramental grace of baptism , who have also tasted the 
 heavenly gift (either in the Holy Eucharist, or, in the 
 joy and peace of conscience, usually accompanying the 
 grace of justification), and have been made partakers of 
 the gifts of the Holy Ghost (either in confirmation, or 
 in the infusion of sanctifying grace, which his gifts 
 always accompany); 
 
 5 . And have also enjoyed the consolations which 
 the promises conveyed by God’s holy word carry with 
 them, and have received a foretaste of these joys, 
 which the power of God is employed in bestowing in 
 the life to come; 
 
 6 . And have fallen away from justice—it is, I say, 
 impossible for them to receive, a second time, perfect 
 
 Commentary 
 
 the word of the beginning of Christ,” &c. (verse i). “Let us go on to things more 
 perfect;” in these words is contained an allusion to the racecourse, to which it is 
 quite usual with the Apostle, to compare our advancement in the way of Christian 
 perfection, v.g. , (Philippians, iii. 14 , &c.) “Not laying again the foundation,”&c., i.e., 
 omitting a course of instruction, regarding baptismal penance and faith—both necessary 
 preparatory conditions for adult baptism. 
 
 2 . “The doctrine of baptisms,” i.e., regarding the threefold baptism, U jluminis,flaminis , 
 et sanguinis ,” in which the catechumens were most likely instructed, in order to avail 
 themselves of this knowledge, in case of necessity—or, the words may refer to the 
 distinction between the Jewish purification and Christian baptism. “ Imposition of 
 hands,” i.e., the sacrament of confirmation, which, in ancient times, was conferred imme¬ 
 diately after baptism. “And of the resurrection,” &c., i.e., the General Judgment, the 
 two great leading features of which were the resurrection of the dead, and the solemn 
 passing of the eternal sentence, “ the eternal judgment.” 
 
 3 . He expresses his resolve to pass over these preliminary points, and proceed to the 
 more abstruse and difficult. Any person who will take the trouble of comparing the 
 conditions and preparation, required by the Council of Trent (SS. vi. cap. 6 ), for adult 
 baptism, with the two first verses of this chapter, can have very little difficulty in con¬ 
 cluding that the Apostle treats, in these two verses, of the dispositions required, at all 
 times, in the Church for the baptism of adults. 
 
 4 . He omits treating of these points, on account of their inutility, since the baptism 
 to which they subserve cannot be repeated; for, it is impossible for those who were once 
 enlightened by the sacramental grace of baptism, which baptism is frequently called, 
 illuminatio, by the Holy Fathers, “ and tasted the heavenly gift,” probably the 
 Eucharist, to which, the Apostle, for well understood reasons, does not wish to refer in 
 clearer terms. 
 
 6 . “ To be again renewed to penance,” i.e., by penance; the preposition “to” has often 
 the meaning of “ by.” He speaks of that penance preparatory for baptism, referred to 
 verse 1 . The preposition “to” must have this meaning here, even in the opinion of those 
 
HEBREWS , VI. 
 
 199 
 
 ing again to themselves the Son of 
 God, and making him a mockery. 
 
 7. For the earth that drinketh in 
 the rain which cometh often upon 
 it, and bringeth forth herbs meet 
 for them by whom it is tilled : 
 receiveth blessing from God. 
 
 8. But that which bringeth forth 
 thorns and briars, is reprobate, and 
 very near unto a curse, whose end 
 is to be burnt. 
 
 paraphrase* 
 
 renovation through that preparatory course of penance, 
 by which they were before disposed for baptism; 
 since, for this they should, a second time, crucify the 
 Son of God (in order that his crucifixion would corres¬ 
 pond with its reiterated type), and thus expose him to 
 mockery. 
 
 7 . (Far from hoping for baptismal renovation, such 
 persons should rather dread the divine maled.ction), 
 for, while the land which, after frequently drinking in 
 the rain of heaven and bringing forth herbs useful for 
 its cultivators, receives the benediction of full maturity 
 from God; 
 
 8 . That, on the other hand, which, after repeated 
 culture and irrigation, only produces thorns and briars, 
 is reprobate, very near to a curse, whose end is the fire. 
 This is true of the Christian soul, according as it profits 
 by, or neglects the grace of God. 
 
 Commentary* 
 
 who say the Apostle refers to renovation by the sacrament of penance, because it is by 
 penance, even according to them, this renovation is effected. “ Crucifying again,” &c., 
 for, baptis??i is a type of Christ’s crucifixion (Rom. vi.) The Apostle may be referring 
 to the sin of apostasy, in which case, “ crucifying,” &c., would literally refer to the 
 crucifixion of Christ; for, by apostatizing, they would concur with the Jews who 
 crucified him, again ratifying their act and approving of the mockery, to which the Son 
 of God was exposed—or the words “ crucifying,” &c., may have been meant for no other 
 purpose by the Apostle than merely to express the enormity of the sin of those, who 
 abused the blessings bestowed on them. In the present Greek reading, instead of “to 
 be renewed to penance,” it is, 7 ra\iv civaKcuviZeiv, to renew again. The Vulgate reading, 
 however, is that of St. Chrysostom and of the best copies. 
 
 From the interpretation in the Paraphrase, it is clear, the words, “renewed 
 again to penance,” are made to refer to renovation by baptism and not by the sacrament 
 of penance. The chief reason for preferring this opinion, before that which understands 
 the passage of renovation by the sacrament of penance, is founded on the scope and 
 reasoning of the Apostle, with which the interpretation now adopted perfectly accords. 
 He omits instructing them in‘the points of doctrine, mentioned inverses 1 , 2 (and these 
 evidently refer to the dispositions required for baptisin'). Why ? Because the baptism 
 to which they subserve, as preparatory dispositions, cannot be iterated. Hence, their 
 inutility, as means , their end being unattainable. The ordinary grounds commonly 
 adduced for preferring the interpretation now adopted, such as the literal meaning of 
 “impossible,” the meaning of “ renewed,” although the word “again” gives it considerable 
 force, are not conclusive on the subject; because, these could be easily explained away 
 in the other interpretation. It is the scope of the Apostle, and the context, that seem 
 quite conclusive in determining the probability of this opinion beyond that which under¬ 
 stands the w’ords of renovation by the sacrament of penance—an opinion also which has 
 this advantage over the other, that it leaves not even the shadow of ground for the 
 Novatian errors. The reasoning of the Apostle would not at all hold in the opinion of 
 those who make “renewed to penance,” refer to the sacrament of penance. What vis 
 consequents would there be in saying : I omit treating of these points of doctrine ( 1 , 2 ), 
 because, it is very difficult for those who have abused the many gifts of God to be reconciled 
 by the sacrament of penance ? It cannot, however, be concealed, that the subjoined 
 example of the accursed land (verse 8), is greatly in favour of the interpretation of 
 those who maintain that the Apostle refers, in verse 6, to the sacrament of penance. 
 It runs very smoothly to say: it is extremely difficult for such persons to be recon¬ 
 ciled by the sacrament of penance ; for, instead of being fit subjects for reconciliation, 
 they are like the barren and ungrateful earth, fitted only for the fire. Whereas, in 
 the interpretation adopted in the Paraphrase, the impossibility of the reiteration for 
 them of baptism is no reason why they should be accursed ; since penance, the second 
 
200 
 
 HEBREWS , VI. 
 
 Zext. 
 
 9. But, my dearly beloved, we 
 trust better things of you, and 
 nearer to salvation-;, though we 
 speak thus. 
 
 10. For God is not unjust, that 
 he should forget your work and the 
 love which you have shewn in his 
 name, you who have ministered, 
 and do minister to the saints. 
 
 paraphrase* 
 
 9. Bat far from intending to apply to you this 
 example of the accursed land, dearly beloved brethren, 
 we, from the firmest persuasion, hope better things 
 regarding you, and things which promise salvation, 
 although we refer to these terrible examples to deter 
 you from ever becoming such. 
 
 10. This hope and confidence is grounded on the 
 justice of God. For, God is not unjust that he should 
 forget your good works, and especially the charity 
 which you have shown in his name to the saints, to 
 whose wants you have heretofore ministered, and do 
 minister even to the present day. 
 
 Commentary. 
 
 plank on which to grasp, was still remaining for them. The scope of the Apostle is, 
 however, a far stronger argument in favour of our interpretation, than this is in favour 
 of the opposite. We have, therefore, only to accommodate the example of the accursed 
 land (verse 8), to our interpretation, which can be done in this way: why speak of the 
 impossibility of repeating baptism, since every, even available, means of reconcilia¬ 
 tion is become almost unavailing for men who, in punishment of their signal ingrati¬ 
 tude, and their repeated resistance to grace, are become cast-aways of heaven— 
 delivered over, as it were, to a reprobate sense—like the barren and unprofitable earth, 
 only fitted for the fire. Or, it may be said, that the example is introduced for the 
 mere purpose of inspiring the Hebrews with a salutary terror against the sin of 
 apostasy, without intending it as a rigorous proof of anything that preceded ; for, the 
 Apostle, in verse 9, disclaims any intention of applying it to the Hebrews. 
 
 9. He disclaims the intention of applying to the great body of the Hebrews, the 
 frightful example of the accursed earth. He hopes better things, &c. 
 
 10. This confidence he grounds on the divine justice, which requires that God 
 would reward their works of merit. He particularizes that of charity, towards the faith¬ 
 ful poor in distress. 
 
 Objection. —According to the Catholic doctrine of merit (Council of Trent, SS. 
 vi. Can. 32), there are only three things which fall under strict merit, or, which a man 
 can merit, as they say, dc condigno , viz., an increase of sanctifying grace, eternal life, 
 and the attainment of eternal life, if he die in grace ; and'although eternal life may, hie 
 et nunc , be merited, it may still be lost, for want of final perseverance—for, although 
 Catholics hold that if a man were to die instantly after performing a work meritorious 
 of eternal life, he would have a right to eternal life, in virtue of the gracious promise 
 and goodness of God; still, they admit, that it is no wa v against the justice of God, 
 that a man, hie et nunc , meriting eternal life, would afterwards fall away and not obtain 
 it is the end; because without any injustice whatever on his part, God can withhold 
 the great and singular gift of final perseverance, which, strictly speaking, cannot be 
 merited. Since, therefore, a man, who merited eternal life at some particular moment, 
 can afterwards fall away, and be damned for want of final perseverance, which no man 
 can strictly merit , and which, without injustice, God can withhold ; how can the Apostle 
 say that, in the present instance, God would be unjust, if the Hebrews were not 
 partakers of salvation? 
 
 Answer. —In reply to the foregoing objection, it may be said, that St. Paul does not 
 assert that God would be unjust if the Hebrews were not saved. He only expresses a 
 firm hope and confidence (verse 9) that the case of the Hebrews is unlike that of the 
 accursed land; and this hope he grounds on the rewards which God, in his justice, is 
 bound to bestow on their charity (verse 10). Now, among the things which God, in 
 justice, is bound to give, is an increase of sanctifying grace, by which they can the more 
 easily persevere, and thus obtain de congruo , /.<?., by persevering prayer, the great gift 
 ot final perseverance ; hence, the ground of the Apostle’s confidence (verse 9); which is 
 founded ultimately (verse 1), on God's justice, in bestowing an increase of sanctifying 
 grace. If the Apostle were to argue directly (verse 10), from the strict justice of God, 
 
HEBREWS, VI. 
 
 201 
 
 11. And we desire that every one 
 of you shew forth the same careful¬ 
 ness to the accomplishing of hope 
 unto the end : 
 
 12. That you become not sloth¬ 
 ful, but followers of them, who 
 through faith and patience shall 
 inherit the promises. 
 
 13. For God making promise to 
 Abraham, because he had no one 
 greater by whom he might swear, 
 swore by himself, 
 
 14. Saying : Unless blessing I 
 shall bless thee , and multiplying I 
 shall multiply thee . 
 
 15. And so patiently enduring he 
 obtained the promise. 
 
 paraphrase* 
 
 it. But, in order that you may securely avoid the 
 fate of the accursed land, we anxiously desire that you 
 exhibit the same fervour of charity unto the end of 
 your lives, until hope is filled up and is succeeded by 
 its term, fruition. 
 
 12. And that you become not remiss nor indolent, 
 but imitators of those who, by faith and patient long- 
 suffering, and endurance, inherit the promises of eternal 
 life. 
 
 13-15. And as a proof that it is by faith and 
 patience the promises are to be obtained, I will 
 instance the case of Abraham, the father of all believers 
 who had faith, as all know, and who by patience 
 obtained the promise. 
 
 13. 14. And that this promise made to Abraham 
 was absolute and unconditional, is clear, from the fact 
 of God swearing by himself—he had no greater by 
 whom to swear— 
 
 14. That he would surely bestow on him the abun¬ 
 dance of his benediction, and would multiply his seed 
 exceedingly. 
 
 Commentary* 
 
 he would not only say, “we trust better,” &c., but we are altogether certain (verse 9). 
 “ And the love,” the Greek has, Kai rov kottov t^q aya^e, and the labour of love ; but 
 the word, labour, is now generally rejected by critics ; it was probably introduced from 
 1 Thess. i. 3. 
 
 11. The Apostle in this verse points out the condition, upon which they may have 
 a claim on the strict justice of God, viz., perseverance to the end, in the performance 
 of the same good works of charity. 
 
 12. He anxiously desires and wishes that they would not become remiss, but rather, 
 by faith in the promises of God, and the patient endurance of adversity (the Greek for 
 “patience,” fj.ciKpudv/jtag, means, long suffering), become faithful imitators of the saints 
 of old—as well as of those to whose wants they were ministering—who, by these very 
 same means, i.e., faith and patience, were heirs of the promises of eternal life. 
 
 13. He adduces the example of Abraham, to prove that it is by faith and patience, 
 the promises of God regarding eternal life, to which he refers, were to be obtained. 
 That Abraham had faith, was a matter so well known to the Hebrews, that the Apostle 
 supposes it here, and merely asserts (verse 15), that he obtained the promises by patient 
 endurance and long suffering. Hence, as Abraham is our model, we must obtain the 
 promises on the same conditions on which he obtained them, viz., by faith and patience. 
 The Apostle, in this reasoning, supposes that the promises to which he refers were of 
 such an absolute nature, as that they were to be transmitted to us, and not merely con¬ 
 ditional, liable to be rescinded. Hence it is that he refers to the mode in which God 
 made this promise, viz., by interposing the solemn sanction of an oath, swearing by 
 himself for want of a greater by whom to swear. 
 
 14. Saying (Genesis, xxii. 16) : “ By myself have I swom...I will bless and multiply 
 thy seed—and in thy seed shall all the nations of the earth be blessed.” “ Unless 
 blessing I will bless thee,” i.e., certainly, “ blessing I will bless thee f he repeats the words 
 “ blessing ” and “ multiplying ” to express the abundance of his benedictions—or, 
 “unless I bless thee,” &c., may I not be God, or the like, and then the imprecation is 
 suppressed from reverence for the name of God. However, the former meaning of 
 “ unless ” is more conformable to the Greek, // fxrjv, and to the Septuagint version of 
 Genesis; and it is from the Septuagint version of the Old Testament that St. Paul takes 
 his quotations in this Epistle. 
 
 15. The sense of the passage may, perhaps, be more clearly conveyed by tran¬ 
 sposing this verse and placing it a little in advance, in immediate connexion with the 
 first words of verse 13 (as in Paraphrase). The Apostle adduces the example of 
 
202 
 
 HEBREWS , VI. 
 
 TLert. 
 
 16. For men swear by one greater 
 tha i themselves : and an oath for 
 confirmation is the end of all their 
 controversy. 
 
 17. Wherein God, meaning more 
 abundantly to shew to the heirs of 
 the promise the immutability of his 
 counsel, interposed an oath : 
 
 18. That by two immutable 
 things, in which it is impossible for 
 God to lie, we may have the 
 strongest comfort, who have fled 
 for refuge to hold fast the hope set 
 before us. 
 
 19. Which we have as ar, anchor 
 of the soul, sure and firm, and 
 which entereth in even within the 
 veil: 
 
 paraphrase. 
 
 16. God swore by himself, because he had no 
 greater to swear by, as men have, when they invoke 
 God as a witness, and the reason why he swore at all, 
 was to accommodate himself to the ways of men, 
 among whom an oath is used to confirm the truth 
 and terminate every controversy. 
 
 17. Therefore, wishing to mark more strongly the 
 absolute and unchangeable nature of the decree in 
 question, regarding the transmission of the promise to 
 the sons of Abraham, who were to be its inheritors, 
 God interposed, and added to the promise the solemn 
 sanction of an oath. 
 
 18. This he did in order that by two immovable 
 things, viz., his absolute promise and oath, neither of 
 which is it possible for God to belie, neither one nor 
 the other of which he can fail to fulfil, we would feel 
 the greatest consolation and encouragement when 
 (knowing tnat the promise is not rescinded) we fly from 
 the difficulties and crosses of life, to grasp and lay 
 hold on the hope of future blessings, in store for us. 
 
 19. Which hope is the sure anchor of the soul to 
 keep it fixed and firm amidst the adversities of life; 
 nor will it part with us until it leads us to fruition, in 
 the kingdom of heaven, 
 
 Commentary. 
 
 Abraham to prove that it is by faith and patience we are to inherit the promises ; and 
 before he asserted that it was by faith and patience (v. 15), Abraham obtained them, 
 he anticipates a difficulty which might at once be started, viz. :—What has the promise 
 made to Abraham, or his mode of obtaining it, to do with us ? The Apostle refers to 
 the oath of God to prove that it has reference to us. For, the promise itself regards 
 the multiplication of his posterity (Gen. xxii.), and the benediction of all the tribes of 
 the earth in his seed, which the Apostle interprets (Gal. iii.), to refer to Christ. It, 
 therefore, regards us, and the oath on the part of God proves it to be absolute and not 
 liable to be rescinded. 
 
 “And so patiently enduring he obtained the promise he obtained it in himself 
 and in his carnal descendants, but especially the spiritual part of it is fulfilled now in the 
 blessings bestowed on his spiritual children ; and, in order to obtain this blessing, 
 Abraham had to endure patiently many hardships. 
 
 16. The Apostle, in this verse, assigns a reason why God swore by himself, and 
 secondly, why he swore at all. Properly speaking, it could not be called an oath on 
 the part of God. For, an oath supposes the calling to witness of a greater, and God 
 having no greater to call to witness, could not, therefore, strictly speaking, be said to 
 swear. 
 
 17. Some decrees of God have a conditional object; and may, therefore, be rescinded 
 and may never come to pass. But the promise in the present case is absolute , which 
 the Apostle is showing all along from verse 13, by pointing to the solemn sanction of 
 an oath on the part of God confirming it, and therefore, it will be fulfilled and obtained 
 by those in whose favour it was made, i.e., by “ the heirs of the promise.” 
 
 18. To his promise God added the sanction of an oath, which proves it to be of a 
 nature absolute and unconditional, “ that by two immovable things,” &c. {vide 
 Paraphrase). If the promise were only conditional and not absolute, it might be 
 rescinded for want of compliance with the required conditions on the part of men ; 
 and we would, therefore, have no such consolation in our hope. 
 
 19. “ Hope is the sure and firm anchor of the soul,” because it keeps the soul firm 
 and unmoved, and preserves her from being tossed about or sunk into despair, by the 
 storms and tempests of adversity. 
 
 “And which entereth in even within the veil;” hope, though retaining the soul 
 
 « 
 
HEBREWS , VI. 
 
 203 
 
 XTei’t paraphrase* 
 
 20. Where the fore-runner Jesus 20. Whither Christ has gone before us as precursor ; 
 is entered for us, made a high priest and this, in quality of eternal High Priest, according to 
 for ever according to the order of the order of Melchisedech. 
 
 Melchisedech. 
 
 Commentary. 
 
 unmoved against the influence of adversity, still retards not her progress towards her 
 destined haven of rest, the true Holy of Holies of heaven, of which the Jewish Holy 
 of Holies, divided from the sanctum, or Holy , by a veil, was a mere figure. And the 
 Apostle alludes to this veil of the Holy of Holies, to show us in what capacity Christ 
 entered heaven, viz., as high priest, for the high priest alone could enter the sanctum 
 sanctorum. 
 
 Objection.— If hope be a certain anchor, may not all be certain of salvation ? 
 Hope is certain, in regard to God, uncertain, in regard to us, because no one, short of 
 a revelation, can be absolutely certain, that he will comply with the required conditions; 
 and this is conformable to the providence of God in the present order of things, 
 according to which, “ no one can know whether he is deserving of love or hatred,” and 
 all are commanded to “ work out their salvation with fear and trembling.” 
 
 Besides, supposing, that hope carried with it the certainty of perseverance, who 
 can be certain that he has that hope ?—and, without this certainty, a man is always 
 uncertain of salvation. 
 
204 
 
 HEBREWS, VII. 
 
 CHAPTER VII. 
 
 B it a l y s i 9 ♦, 
 
 The mention of Melchisedech in the last verse of the preceding chapter, affords the Apostle 
 an opportunity of reverting to the subject of his priesthood, from which, after merely 
 alluding to it (chap, v.), he digressed with a view of inspiring the Hebrews with a 
 salutary fear of relapsing into sin, particularly into the hateful crime of apostasy 
 (chap, vi.) In the first three verses of this chapter, he points out the mystic relation 
 which Melchisedech bore to Christ, in his name, place of residence, office, and 
 genealogy (1-3). 
 
 I71 the next place, he proves the superiority of the priesthood of Christ over that of Aaron, 
 and grounds this superiority on two circumstances: 1 st, on the circumstance of 
 Abraham giving Melchisedech, who was a mere type of Christ, tithes out of all his 
 spoils, both for himself and all his descendants, and consequently, for Levi, who was 
 then in Abraham!s loins, thus acknowledging the superiority of Melchisedech, as priest, 
 over Aaron. The Apostle notes one feature of this decimation on the paid of Abraham, 
 as still more expressive of his inferiority; viz., its perfect voluntariety, without the 
 requirement of any law to enforce payment, as in the case of the Levitical tithes. 
 2ndly, he founds the superiority on the circumstance of Melchisedech blessing Abraham, 
 which the Apostle regards as an undoubted proof of this superiority of the former, as 
 as priest, over the latter (4-10). 
 
 The Apostle proves, in the next place, the translation and total abrogation of the priest¬ 
 hood of Aaron. His first argument is founded on the difference of tribe to which he 
 belonged ’ to whom God promised an eternal priesthood (11-14). His next argument 
 in proof of the translation of the Aaronicpriesthood is founded on the difference of the 
 chiefs of both orders (15). His next argument is founded on the difference of the 
 ordination and fundamental rules of both orders (1-6, 17). The Apostle then assigns 
 the causes of the abrogation of the Levitical priesthood, as also of the entire Mosaic 
 Law (18, 19). He adduces another proof of the superiority of Christs priesthood over 
 that of Aaron, grounded on the difference of ceremonies employed by God in ihe 
 institution of both (21, 22). A further proof of the superiority of Christs priesthood 
 is derived from its eternal duration, and its incommunicability, by way of succession, to 
 any other (23, 24). Another proof of the same is derived from the superior qualities 
 of Christ, as Pontiff, over the Jewish High Priests. 
 
 Ce£t. paraphrase* 
 
 1. FOR this Melchisedech was lm This. Melchisedech then (according to whose 
 k ng of Salem, priest of the most order Christ was High Priest), was king of the city 
 
 Commentary v 
 
 1. One of the chief grounds on which the false teachers mainly relied, and one 
 of the principal motives artfully advanced by them, for seducing the Hebrew 
 converts from the faith, under the pressure of persecution, was the consideration of the 
 efficacy and permanency of the priesthood of Aaron. Faith, it was alleged, might be 
 an easier mode of obtaining justification; but, it was not indispensable; since, the 
 Patriarchs and just of old had been justified without it, through the aids administered 
 by the different parts of the Mosaic law, and among the rest, by the ministrations of 
 
HEBREWS , VII. 
 
 205 
 
 Ze%t. 
 
 high God, who met Abraham re¬ 
 turning from the slaughter of the 
 kings, and blessed him : 
 
 2. To whom also Abraham 
 divided the tithes of all: who first 
 indeed by interpretation, is king of 
 Justice : and then also king of Salem, 
 that is, king of peace, 
 
 3. Without father, without mother, 
 without genealogy, having neither 
 beginning of days nor end of life, 
 but likened unto the Son of God, 
 continueth a priest for ever. 
 
 4. Now consider how great this 
 man is, to whom also Abraham the 
 patriarch gave tithes out of the 
 principal things. 
 
 paraphrase. 
 
 of Salem, and priest of the Most High God, the same 
 who went out to meet Abraham after the slaughter of 
 the hostile kings (Genesis, xiv. 17, &c.), and, as Priest, 
 blessed him : 
 
 2. To whom Abraham also paid tithes out of all his 
 spoils; this same Melchisedech, looking to the etymo¬ 
 logy of the term, signifies “king of justice” (a title 
 admirably suited to Christ, his antitype) ; the words 
 “king of Salem,” also signify “ king of peace” (a title 
 equally applicable to Christ). 
 
 3. Without father, without mother, /.<?, neither his 
 father, nor his mother, nor genealogy, is mentioned 
 in SS. Scripture. (Chiist has neither a father on 
 earth, nor mother in heaven, and his “ genealogy 
 who shall declare? ”) Neither have we any account of 
 his birth, nor of his death ; hence, he is said to have 
 neither beginning of days nor end of life. Our Lord 
 neither had a beginning nor will he have an end. In 
 all these things, Melchisedech has been a-type of the 
 Son of God ; but his resemblance to Christ is particu¬ 
 larly marked in the eternal duration of his priesthood— 
 respecting the beginning and end of which the Scrip¬ 
 tures are equally silent. 
 
 4. Consider, then, how great a man this Melchise¬ 
 dech must have been, from the fact that Abraham, though 
 a patriarch and the father of nations, gave him, in 
 tithes, the most valuable part of his spoils, which is an 
 acknowledgement of superiority. 
 
 Commentary. 
 
 the Aaronic priesthood. The Apostle, therefore, employs the four following chapters 
 in showing the inefficacy, the inferiority, the total abrogation of the Aaronic priesthood 
 and its sacrifices, together with the eternal duration and absolute superiority of the 
 priesthood of Christ and his sacrifice. He devotes the nth chapter to proving, that it 
 was by faith, and not by the Sacrifices of the Old Law, the Patriarchs and just of old 
 were sanctified. 
 
 “ For this Melchisedech ; ” as if he said, I now revert to the subject of Melchisedech’s 
 priesthood, to which I have briefly adverted already (chap v.) “ Salem ” most probably 
 
 refers to Jerusalem, of which Melchisedech was king. “ Priest of the most high God,” 
 and not of the idols of the Chanaanites. “ Who met Abraham,” &c. The Apostle 
 refers to the history recorded, Genesis, xiv. 17, 18, &c. He dwells on these two 
 circumstances, viz., the giving of tithes, and the receiving a blessing, as expressive of 
 Abraham’s inferiority. 
 
 2. “ Melchisedech ” is compounded of Malak , a king, and Sadek , justice. “ Salem,” 
 signifies “ peace.” 
 
 3. It is not difficult to see how, in the etymology of his name, and of the place over 
 which he ruled; in the omission of his genealogy, which was passed over in Scrip*, 
 ture for mystical reasons ; in the omission of all mention of his birth and death, 
 designed by the Holy Ghost for the purpose of typifying eternity, as well as in the 
 omission of the beginning and end of the exercise of his priesthood, Melchisedech was 
 a figure of Christ; and, as such, assimilated to him. He bore as near a resemblance to 
 Christ, as the type could bear to the thing typified. But it is in the eternal duration 
 of his priesthood, regarding the beginning and end of which the Scripture is silent, that 
 this resemblance is particularly marked. 
 
 4. From the superiority of Melchisedech, as priest, over Abraham, which the 
 Apostle proves here, he wishes to establish the superiority of the priesthood of Christ, 
 according to the order of Melchisedech, over the priesthood of Aaron. The Apostle 
 
2 o6 
 
 HEBREWS , F/7. 
 
 Ueit. paraphrase* 
 
 5. And the very circumstances of this decimation 
 on the part of Abraham, render it still more expressive 
 of his inferiority. For, how do such of the sons ol 
 Levi as enjoy the priesthood, that is to say, the family 
 and descendants of Aaron, receive the tithes? Is it 
 as voluntary offerings? No—but, they must have 
 recourse to the law to enforce their rights. From 
 whom? Is it from strangers? No—but from their 
 own brethren, over whom their claims to superiority 
 are derived solely from the payment of tithes and the 
 exercise of the priesthood ; for, in point of descent, 
 they are their equals, having been, as well as they, 
 descended from Abraham. 
 
 6. But Melchisedech, a mere stranger, who had no 
 tie of consanguinity with Abraham, received tithes 
 from him, as quite a voluntary matter, without any 
 legal claim whatever; and besides, he blessed this 
 great man to whom were made so many splendid and 
 magnificent promises. 
 
 7. Is not this an undoubted proof of his superiority 
 over Abraham ? for, beyond all question, the man who 
 solemnly and, ex officio , blesses another is, so far, his 
 superior. 
 
 8. Another great point of difference between the 
 
 Commentary 
 
 dwells upon two points, the payment of tithes by Abraham to Melchisedech, and the 
 receiving his benediction, as a priest, to prove Abraham's inferiority. 
 
 5. Tne Apostle puts forward the mode in which Abraham paid tithes, that is to say, 
 voluntarily, and also the fact of Melchisedech being to him a perfect stranger, as adding 
 still gieater weight to this acknowledgement of inferiority to Melchisedech, as priest, 
 and contrasts it with the mode in which the Aaronic priests received tithes; they had 
 the law to enforce their rights; and they received tithes, not from strangers, but from 
 their own brethren, over whom, although in point of birth their equals, having been 
 in common with them descended from Abraham, the very payment of tithes and the 
 exercise of the priesthood established their superiority. (This is the meaning adopted 
 in the Paraphrase).. Others, among whom is A’Lapide, say, that this verse is intended 
 by the Apostle to prove, that the very fact of Melchisedech receiving tithes from 
 Abraham is a proof ol his superiority, as a priest, just as the legal enactment enforcing 
 the payment of tithes to the Aaronic priests by their brethren, was a proof of the 
 superiority of the former, though in other respects, the latter are perfectly their equals, 
 having come forth from the loins of Abraham, as well as they. 
 
 6. But the very fact of Melchisedech being a perfect stranger, and having no legal 
 claims for tithes on Abraham, proves still more his superiority over the latter, since 
 Abraham would not have paid a stranger tithes, if he did not acknowledge his enfinent 
 superiority in this respect. 
 
 7 At least in the time of the Apostle, it was regarded as an undoubted mark of 
 superiority, in cne man to bless another. Upon this circumstance, he lays great stress, 
 as a proot of the superiority of Melchisedech over Abraham. 
 
 8 There is another circumstance in the payment of tithes by Abraham, worthy of 
 notice. According to the disposition of the Mosaic law, the Levitical priest was 
 entitled to tithes, only during the term of his natural life; and, therefore, only from 
 his contemporaries; whereas, in the case of Melchisedech, the very omission of his 
 death in sacred Scripture, tacitly represents him as perpetually living; and contains 
 also a silent mystery, in which it is intended to teach us, that he is in a condition for 
 receiving tithes, not only on the occasion referred to, not merely from Abraham himself; 
 but also from all included in the person of Abraham, even in after generations. From 
 
 5 * And indeed they that are of the 
 sons of Levi, who receive the 
 priesthood, have a commandment 
 to take tithes of the people according 
 to the law, that is to say, of their 
 brethren : though they themselves 
 also came out of the loins of 
 Abraham. 
 
 6. But he whose pedigree is not 
 numbered among them, received 
 tithes of Abraham, and blessed him 
 that had the promises. 
 
 7. And without all contradiction, 
 that which is less, is blessed by 
 the better. 
 
 8. And here indeed, men that 
 
HEBREWS , VII. 
 
 207 
 
 TTest* 
 
 die, receive tithes : but there he 
 hath witness, that he liveth. 
 
 9. And (as it may be said) even 
 Levi who received tithes, paid 
 tithes in Abraham : 
 
 10. For he was yet in the loins 
 of his father, when Melchisedech 
 met him. 
 
 11. If then perfection was by the 
 Levitical priesthood (for under it 
 
 paraphrase. 
 
 payment of tithes on the part of Abraham and that 
 made to the Levitical priesthood is this : that in the 
 case of the Levitical priest, the term for paying him 
 tithes is confined to his natural life, and therefore, his 
 contemporaries alone are bound to him ; whereas, in 
 the case of Melchisedech, the very silence of Scripture 
 respecting his death represents him, as perpetually 
 living; and therefore, in a condition to receive tithes 
 from all succeeding generations. 
 
 9. So that we may say, that Levi himself, though 
 entitled to receive tithes from his brethren, paid tithes 
 to Melchisedech, on this occasion. 
 
 10. For he was in the loins of his father Abraham, 
 and consequently, destined to be one of his carnal 
 descendants, at the time Melchisedech met him. 
 
 11. If, then, true sanctification, the reconciliation 
 of man with God, were effected by the Levitical 
 
 Commentary 
 
 the eternal duration of Melchisedech’s priesthood the Apostle infers its superiority 
 over that of Aaron. 
 
 9. Levi paid tithes; for, Abraham on that occasion represented his posterity. 
 
 10. And consequently he represented Levi, who was to be descended of him. 
 
 Objection. —Was not Christ also in the loins of Abraham and carnally descended 
 
 from him ? Did he too not pay tithes to Melchisedech, and therefore, as well as 
 Aaron, was he not inferior to him ? 
 
 The reply to this is, that although Christ was descended of Abraham ; still, he was 
 born according to a new generation and alter a miraculous way, wherein he was exempt 
 from the least stain of sin ; and consequently had no tithes to pay, the payment of 
 which supposed.sins to be expiated; for, he had no connexion with the spiritual 
 disorders of the people, on account of which the priestly order entitled to tithes was 
 established among men. From all this is to be inferred how much Christ must be 
 superior to Levi or Aaron, Melchisedech, a mere type of Christ, being superior as priest 
 to Abraham, who himself was a priest of an inferior order. 
 
 But how does the superiority of Christ over Aaron follow from his superiority over 
 Abraham? Was not the priesthood of Aaron divinely instituted and sanctioned 
 specially by God, in a way superior to anything recorded in Scripture of the priest¬ 
 hood of Abraham? Hence, although superior to Abraham, as priest, it would by no 
 means seem to follow, that Melchisedech was superior to Aaron. 
 
 In reply it is held, that the priesthood of Abraham did not differ from that of Aaron, 
 although the mode of exercising it was different in the time of both. In the time of 
 Abraham, it was exercised by the heads of families, and transmitted successively to the 
 next first-born. In the time of Aaron, the same priesthood transmitted from Aoraham 
 was, for the more orderly discharge of the priestly duties, and the better expression of 
 unity, confined to the tribe of Levi. But, the priesthood of both was the same. 
 
 The Apostle omits all mention of the sacrifice of Melchisedech and its typical relation 
 to the sacrifice of Christ offered at the last supper, after the ritual of Melchisedech ; 
 because, allusion to it would not serve his purpose in showing the superiority of the 
 priesthood of Melchisedech over that of Aaron ; for, the Levitical victims of choice 
 animals were as dignified as bread and wine, the oblation of Melchisedech. Moreover, 
 until the Hebrews rightly understood the bloody offering of Christ upon the cross, they 
 were not in a condition 'To understand the unbloody offering made ot him on 
 the altar ; and the Apostle did not wish to expose the sacred mysteries to profanation, 
 by a distinct and express reference to this latter offering here. This same prudence 
 was afterwards observed by the Church, in enforcing the discipline of the Secret. 
 
 11 Apostle, having establibhed the superior excellence of the priesthood of 
 
 Christ over that of Aaron, now proceeds to refute the error of the Hebrews regarding 
 the efficacy and permanency of the Aaronic priesthood In the supposition, that the 
 
208 
 
 HEBREWS , VII. 
 
 Uest. 
 
 the people received the law) what 
 further need was there that another 
 priest should rise according to the 
 order of Melchisedech, and not be 
 called according to the order of 
 Aaron. 
 
 12. For the priesthood being 
 translated, it is necessary that a 
 translation also be made of the law. 
 
 13. For he, of whom these things 
 are spoken, is of another tribe, of 
 which no one attended on the altar. 
 
 14. For it is evident that our 
 Lord sprung out of Juda ; in which 
 tribe Moses spoke nothing concern¬ 
 ing priests. 
 
 15. And it is yet far more evident.: 
 
 paraphrase* 
 
 priesthood (and what I say of the priesthood, I wish 
 to extend to the Mosaic law also, given to the 
 people in connexion with the priesthood, which it 
 was designed to uphold and regulate), what further 
 necessity would there be for another priesthood 
 according to the order of Melchisedech, and not 
 according to the order of Aaron ? 
 
 12. I have connected the law with the priesthood; 
 because such is their inseparable connexion, that the 
 priesthood being transferred, so must the law also, as 
 it was principally employed in regulating the priestly 
 functions. 
 
 13. (The Lord did institute a priesthood of a dif¬ 
 ferent order from that of Aaron), for, the person to 
 whom are directed the words regarding the priesthood 
 after the order of Melchisedech (Psalm cix.), is not of 
 the tribe of Levi, but of a tribe, no one belonging to 
 which ministered at the altar. 
 
 14. For it is evident—from the genealogical tables 
 extant, as well as from the universal admission of all— 
 that Christ our Lord is of the tribe of Juda, to which 
 none of the precepts regarding the exercise of the 
 priesthood was addressed by Moses. 
 
 15. And this translation of the Aaronic priesthood 
 
 Commentary* 
 
 priesthood of Aaron caused justification, the institution of another order of priesthood 
 would be quite useless ; hence, as God instituted another order of priesthood, after the 
 rite of Melchisedech, this must not be useless ; and consequently the priesthood of 
 Aaron did not confer justice. (“ For under it the people received the law”). These 
 words are added by the Apostle, with the view of showing the connexion between the 
 Taw and the priesthood to be so close, that the abrogation of the one would involve 
 that of the other, as in the following verse. 
 
 12. This verse may be connected with the preceding in another way besides that in 
 Paraphrase, by giving “ for,” the meaning of, but. “ But the priesthood being trans¬ 
 lated,” &c., and, then, the verse will have no other connexion, save merely to express 
 incidentally, the abrogation of the entire ceremonial law, which the translation of the 
 priesthood involves. 
 
 13. In the foregoing reasoning, verse n, the only thing that required proof, or that 
 could for a moment be called in question, was, that God did institute a priesthood of a 
 different order from that of Aaron—and this the Apostle now proved from the fact of 
 the person to whom the words were directed, 44 Thou art a priest for ever, according to 
 the order of Melchisedech ” (Psalm cix.), belonging to quite a different tribe from that 
 of Levi; to a tribe, out of which no one had hitherto ministered at the altar. 
 
 14. “ Concerning priests.” The Greek is, 7rt pi Upioirvi/qc, concerning priesthood. The 
 genealogical tables extant in the days of the Apostle made it clear, that Christ was of 
 the tribe of Juda, and the Jews themselves admitted, that the 109th Psalm regarded 
 the Messias. Hence, the priesthood of Melchisedech belongs to a different tribe from 
 that of Levi, and is, therefore of a different order. 
 
 Objection. —Was not Christ descended of Levi, his mother being cousin of 
 Elizabeth, one of the daughters of Aaron? 
 
 The answer is quite easy. Mary might be cousin to Elizabeth, without a drop of 
 Levi’s blood flowing through her veins. Because a Levite might have married the 
 mother of Elizabeth, of the tribe of Juda ; Mary and Elizabeth would thus be cousins. 
 Again, Christ should be paternally descended from Levi, to be qualified for 
 discharging the priestly functions. 
 
 15. The Apostle founds another argument in favour 01 the translation of the Jewish 
 priesthood, on the difference of the chiefs, and the fundamental rules of both orders. 
 
HEBREWS , VII. 
 
 209 
 
 Zti t. 
 
 if according to the similitude of 
 Melchisedech there ariseth another 
 priest, 
 
 16. Who is made not according 
 to the law of a carnal command¬ 
 ment, but according to the power of 
 an indissoluble life : 
 
 17. For he testifieth : Thou art a 
 priest for ever, according to the order 
 of Melchisedech. 
 
 18. There is needed a setting 
 aside of the former commandment, 
 because of the weakness and un¬ 
 profitableness thereof: 
 
 19. (For the law brought nothing 
 to perfection) but the bringing in of 
 a better hope, by which we draw 
 nigh to God. 
 
 ©arapbrase. 
 
 will become still more evident, if there arise another 
 priest, after the likeness of Melchisedech, 
 
 16. Who is not regulated in his priestly office or 
 power by the rules or law of the carnal mandate, 
 attaching the priesthood to carnal descent and succes¬ 
 sion ; but who is established in the priestly dignity, by 
 the power or efficacy of an immortal life; which 
 excludes the idea of succession. 
 
 17. Now, that there was to arise another priest, or 
 rather the chief of another priesthood different from 
 Aaron, also admitting of no succession, is clear from 
 Psalm cix., wherein he is said to be “ a priest accord¬ 
 ing to the order of Melchisedech ,” therefore, distinct 
 from Aaron , and “a priest for ever.;” therefore, 
 having no successor. 
 
 18. The Levitical priesthood, together with the 
 entire ceremonial law, was abrogated, because of their 
 infirmity and inutility for the purpose of justifying 
 man. 
 
 19. For, the law brought nothing to the perfection 
 of justifying man; it served, however, for another 
 end—it served as an introduction to a covenant, which 
 holds out better hopes, in pledge of which hope, it 
 abundantly ministers grace, which brings us nearer to 
 God. 
 
 Commentary 
 
 (The preceding argument is founded on the difference of tribe, from that of Levi). 
 “If, according to the similitude of Melchisedech.” The Apostle uses “similitude,” in 
 preference to “ order ” of Melchisedech, to show us, that, although according to the 
 Psalmist, Melchisedech was a type of Christ, and Christ a priest, according to his order; 
 still, this consisted merely in the likeness of Melchisedech’s priesthood to that of Christ, 
 the priesthood of Christ being in reality of a more exalted character. 
 
 16. “Carnal commandment,” according to which the sons of Aaron, by their 
 descent from him, are made priests, one succeeding the other. “ According to the 
 power of an indissoluble life,” i.e., by the divine power, which grants him immortal life, 
 excluding all grounds for succession. In these words, is contained an allusion to 
 Melchisedech’s apparent perpetuity (verse 8). 
 
 17. That the chief of this order is different from Aaron, and that there is no 
 succession of chiefs, one to another—one of the fundamental rules of the order of Aaron 
 being, that one high priest was to succeed another when defunct—are both proved 
 from Psalm cix. (vide Paraphrase). This is all true of Christ. He is a priest according 
 to the order of Melchisedech, in the sense already assigned. Melchisedech’s priest¬ 
 hood was a type of his. Secondly, he has no successor, all other priests are only his 
 vicars and the dispensers of his mysteries. 
 
 18. The Apostle, having proved the institution of a priesthood, altogether different 
 from that of Aaron, proceeds to account for the abrogation of the Levitical priesthood ; 
 under it, he includes the entire law, on which account he (verses n and 12) shows 
 the inseparable connexion of both. They were abrogated, not because they were evil, 
 but because they were weak and incapable of justifying man. 
 
 19. “The law brought nothing to the perfection,” of justifying man—a matter 
 which the Apostle abundantly proves in his Epistles to the Romans, Galatians, &c. 
 But it may be said, if the law be thus infirm and useless, why did God institute it? 
 The Apostle replies, that though useless for the purpose referred to—a purpose for 
 which it was never intended—it served another end, it served as an introduction to a 
 covenant or law, &c. (vide Paraphrase). 
 
 VOL 11. 
 
 o 
 
I 
 
 210 
 
 HEBREWS , VII. 
 
 Ue£ t. 
 
 20. And inasmuch as it is not 
 without an oath, (for the others 
 indeed were made priests without 
 an oath; 
 
 21. But this with an oath, by 
 ' him that said unto him : The Lord 
 
 hath sworn, and he will not repent 
 thou art a priest for ever ) .* 
 
 22. By so much, is Jesus made a 
 surety of a better testament: 
 
 23. And the others indeed were 
 made many priests, because by 
 reason of death they were not 
 suffered to continue : 
 
 24. But this, for that he con* 
 tinueth for ever, hath an everlasting 
 priesthood, 
 
 25. Whereby he is able also to 
 
 paraphrase. 
 
 20. And inasmuch as Jesus was not made a priest 
 without an oath (the Levitical priests were constituted 
 without an oath) : 
 
 0 
 
 21. But Christ was constituted priest with an oath 
 on the part of God the Father, who, as the Psalmist 
 tells us, swore by an oath of which he shall never 
 repent, “ Thou art a priest for ever according to the 
 order of Melchisedech ”), 
 
 22. By so much, i.e., in proportion to the excellence 
 shown by the use of an oath on the part of God 
 beyond the omission of the same, does the testament 
 of which Jesus is sponsor, and to which an oath was 
 annexed, excel the other, regarding which it was 
 omitted. 
 
 23. And the Levitical priests are advanced to the 
 priesthood in a long line of succession—one succeed¬ 
 ing to the other, because, owing to death, they cannot 
 always exercise the priestly functions : 
 
 24. But Jesus, on account of being constituted a 
 priest “ for ever,” by his Father, has an eternal priest¬ 
 hood, not transmissible, by way of succession, to any 
 other, 
 
 25. Whence, he can convey perfect salvation, of 
 
 Commentary 
 
 20. Another proof of the superiority of the priesthood of Christ over that of Aaron, 
 and of the consequent abrogation of the latter, is derived from the difference of cere¬ 
 monies used by God in the institution of both one and the other. “ And inasmuch 
 as ” Jesus was not made priest “ without an oath,” which oath is a proof of the 
 exceeding importance of the thing to which it is attached, beyond a similar thing in 
 regard to which it is omitted. This difference is not without foundation ; because, the 
 Levitical priesthood was constituted without an oath. 
 
 21. “ But this,” i.e., Christ, “ with an oath." Trie words, u the Lord hath szvornand 
 he will not repent ,” are the words of the Psalmist, and not of God, as their collocation 
 in this verse would imply, “ Thou art a priest for ever." In some Greek copies 
 are added the words, according to the order of Melchisedech. Griesbach doubts their 
 authenticity. 
 
 22. “ By so much,” i.e., in proportion to the difference of excellence proved by the 
 omission, on the one hand, and the adoption, on the other, of an oath by God, does the 
 testament of which Jesus is sponsor—for the fulfilment of whose promises he is surety— 
 exceed the other. 
 
 23. Another argument of the superiority of the priesthood of Christ, is derived from 
 the number of Aaron’s successors, who succeeded one another in due course, owing to 
 their mortality. 
 
 24. But Christ, on account of his eternity, has a priesthood eternal, and incom¬ 
 municable to any one by way of succession. Christ’s priests are only his vicars, not 
 his successors. The Apostle, in these verses, explains the words of the Psalm, “for 
 ever," to which he briefly alluded, verse 16. “Everlasting,” in Greek, carapafiavov, 
 not transmissible. The difference here pointed out between the Christian and Levitical 
 priesthood does not exclude the succession of inferior priests to each other in the New 
 Law. The comparison is only instituted between the High Priests of both Laws. 
 The argument of the Apostle requires no further extension. 
 
 25. “ Whereby,” i.e., because, “ he continueth for ever, and hath an everlasting 
 priesthood ” (verse 24), he can save those who have recourse to his intercession, bestow¬ 
 ing on them the life of grace here, to be consummated and perfected by a life of glory 
 hereafter. “ Always living to make intercession for us.” In Greek, for them. Of 
 course, this intercession is quite different from the intercession of the saints, to which 
 
 
 \ 
 
HEBREWS, VII. 
 
 21 r 
 
 XTejt 
 
 save for ever them that come to God 
 by him : always living to make in¬ 
 tercession for us. 
 
 26. For it was fitting that we 
 should have such a high priest, 
 holy, innocent, undefiled, separated 
 from sinners, and made higher 
 than the heavens : 
 
 27. Who needed not daily (as 
 the other priests) to oner sacrifices 
 first for his own sins, and then for 
 the people’s : for this he did once, 
 in offering himself. 
 
 paraphrase. 
 
 grace here, and of eternal glory • hereafter, on those 
 who, through him, approach to God, because always 
 living and exercising an eternal priesthood, he can 
 always make intercession for us, in quality of high 
 priest. 
 
 26. For, Christ alone is gifted with the qualities.and 
 attributes with which it is meet and necessary that the 
 Pontiff who undertakes to make full and adequate 
 reparation for the sins of man, should be gifted, viz., 
 endowed with sanctity, free from malice, exempt from 
 the stain of sin, segregated from sinners, and placed 
 beyond the reach of moral contamination, more exalted 
 than the highest creatures in heaven. 
 
 27. Who is not bound by the Law (like the Levitical 
 high priests) to offer up daily sacrifice of expiation, in 
 the first place, for his own sins, and in the next place, 
 for those of the people ; for, he offered himself once 
 as a sacrifice of expiation, not for his own sins, but for 
 the sins of the world—the value of which bloody obla¬ 
 tion of himself being such, as to render any repetition 
 thereof, as a Redemptory sacrifice, and in a bloody 
 manner, quite useless. 
 
 Commentary 
 
 it is no ways opposed. Christ intercedes, as high priest; whereas, the intercession of 
 the saints has no reference to the priestly character, which some of them may have 
 borne on earth.— (See 1 John, ii. 2). The Apostle, for reasons already stated (verse 10), 
 forbears referring to the principal exercise of Christ’s priesthood, in the sacrifice of 
 the Mass. In this verse, the Apostle merely refers incidentally to one of the effects, or 
 results of his priesthood, viz., his interceding for us. 
 
 26. Another argument of the superiority of Christ’s priesthood over that of Aaron 
 is derived from the superior qualities and attributes, which Christ, as high priest, pos¬ 
 sesses over the Jewish high priests. Christ alone has the attributes required in every 
 high priest who can make reparation for sin, being, “holy, innocent ,” &c. “And made 
 higher than the heavens,” which means, that he has penetrated the highest heavens, 
 and is more exalted than the highest creature therein ; for, no creature, however exalted, 
 could redeem us. The implied contrast supposes that the Jewish high priest was not 
 possessed of such qualities. 
 
 27. Another point in which Christ was superior to the Levitical priest. First, he 
 had no sins to expiate, and therefore, was not bound by the law to offer a sacrifice of 
 expiation for his own sins; this first point is proved next verse, 28 ; secondly, he was not 
 bound by the law prescribing the offering of daily sacrifice of expiation for the sins of 
 the people; this second point he proves in this verse; for, the meritorious value of 
 the bloody oblation of himself, which he “ once ” offered, as a redemptory sacrifice for 
 others, on the altar of the cross, are such as to render its repetition useless. It is to be 
 observed, that although Christ once offered himself, in a bloody manner on the cross, he 
 still continues to offer himself, in an unbloody manner. This he does in heaven by pre¬ 
 senting his humanity continually to his Father (ix. 24); but it is on earth, he chiefly per¬ 
 forms this function, by offering himself daily, being really, truly, and substantially present 
 under the appearance of bread and wine, in the adorable Sacrifice of the Mass, which 
 is the same with the Sacrifice of the Cross—the victim the same, the principal offerer 
 the same ; differing only in manner; the one, bloody , the other, unbloody. This latter 
 part is abundantly proved in the several treatises on Theology. The Eucharistic 
 Sacrifice is, then, a commemoration and continuation of the Sacrifice of the Cross. The 
 principal parts or actions of a sacrifice are, the immolation of the victim, and the oblation 
 of the same, once immolated. Now, the Sacrifice of the Cross ended only as to the 
 bloody immolation ; the same victim is immolated mystically by the separate consecra- 
 
212 
 
 'HEBREWS, VII. 
 
 Uejt. 
 
 28. For the law maketh men 
 priests, who have infirmity : but 
 the word of the oath, which was 
 since the law, the Son who is 
 perfected for evermore. 
 
 paraphrase* 
 
 28. The law very properly enacted that the priests 
 should offer up sacrifice for their own sins; because it 
 instituted as high priests men liable to sin, which re¬ 
 quired a sacrifice of expiation. But the oath referred 
 to by David, long after the promulgation of the law 
 and the institution of the Levitical priesthood, has 
 constituted as High Priest, the Son of God, not for a 
 time but for ever, not subject to sin, but wholly per¬ 
 fect; and free from it. 
 
 Commentary* 
 
 tion of the bread and wine, and continues, as to the oblation . It is also to be borne in 
 mind, that the oneness of Christ’s sacrifice no more excludes sacrifices applicatory of this 
 one Redemptorv Sacrifice, than it excludes the sacraments, which are merely 
 the channels for applying the merits purchased on the Sacrifice of the Cross. The 
 Apostle makes two assertions in this verse, viz., that our High Priest was not under 
 the necessity of offering up sacrifices daily, first, for his own sins, and secondly, for 
 those of his people. In proving these points, he inverts the order, proving the 
 second point in the first place. 
 
 28. The Apostle explains the words “as the other priests,” or as the Creek has it 
 high priests (verse 27), and proves the first assertion made by him in preced¬ 
 ing verse, viz., that our High Priest did not offer up daily sacrifice for his own sins, 
 because he was sinless ; the enactment was necessary as regarded the Levitical priests ; 
 because, they themselves were subject to sin; but Christ, whom God constituted priest 
 by oath, which was expressed by David long after the law, was the Son of God, free 
 from all sin; in all things perfect and constituted, for evermore . 
 
HEBREWS, VIII. 
 
 213 
 
 * 
 
 CHAPTER VIII. 
 
 Bnalpsts* 
 
 In this chapter, the Apostle, raises Christ above Aaron, and thus evidently raises his Priest¬ 
 hood above that of Aaron, and his successors. The superior excellence of Christ, as 
 Priest, is shown from the exalted place he holds in heaven (1), and from the superior 
 excellence of the heavenly tabernacle, of which he is the ministering Pontiff (2). From 
 the very nature of his Priestly office is shown that he is a ministering Pontiff (3), and 
 the superior excellence of the victim which he offers, clearly proves his exalted dignity (4). 
 His superiority over Aaron is also shown from the superior excellence of the Testament,, 
 of which he is Mediator (6). 
 
 The Apostle, finally, proves the translation not only of the Jewish Priesthood, but of the 
 entire ancient Testament. For, this Testament was not faultless; there was room, 
 therefore, for a better. The translation of the ancient Testament, on this ground, he 
 proves from the Prophet Jeremias (8-12). The Apostle grounds another argument in 
 proof of the translation and abrogatmi of the Old Testament , on the word “new ”—the 
 epithet, with which Jeremias designates the Second Testament—andfrom the meaning of 
 this word, he infers that the Old Testament must now have ceased. 
 
 trest. 
 
 . 1. NOW of the things which we 
 have spoken, this is the sum : We 
 have such an high priest, who is 
 set on the right hand of the throne 
 of majesty in the heavens, 
 
 2. A minister of the Holies, and 
 of the true tabernacle, which the 
 Lord hath pitched, and not man. 
 
 Ifrarapbrase. 
 
 1. The summary abridgment of all we have said 
 concerning the priesthood of Christ is this : that in 
 him we have a Pontiff, who sits at the right hand of 
 the throne of majesty in heaven, 
 
 2. The ministering pontiff of the celestial Holy of 
 Holies, that is to say, of the true tabernacle (to which 
 the Jewish bore the relation of type), which the Lord 
 hath framed, and not man. 
 
 Commentary. 
 
 1. St. Chrysostom understands by “sum,” necpaXatov, the chief, the greatest of all 
 the qualities yet enumerated ; others, the recapitulation of the foregoing; but, the inter¬ 
 pretation in the Paraphrase is preferable. 
 
 2. He was minister of the true tabernacle, of which the Jewish tabernacle—built 
 after the model proposed to Moses on the Mount, verse 5—was a mere type. The 
 Greek for “ minister,” XeiTovpyoQ, means one w T ho performs publicly religious services; 
 it is a term, which applies to all priests ; but particularly to a high priest. “ Holies and 
 true tabernacle,” probably refer to the same thing—viz., the Church triumphant in 
 heaven and militant on earth; then, “and” means, that is. He is “minister of the 
 holies and (that is) of the true tabernacle ”—or, if they refer to different things ; then, 
 “ the holies ” refer to heaven, and “ the true tabernacle,” as distinguished from it 
 (although, in reality, “the holies,” formed a part of the Jewish tabernacle), means the 
 Church militant; and Jesus is minister in both; for, he exercises his priesthood in 
 heaven and on earth. “ True ” is said, not in opposition to false, it means real, 
 opposed to type and figure. 
 
 By an allusion to the duties of the high priest in the old law, the Apostle points 
 out the superior excellence of Christ. The great duty of the Jewish high priest was to 
 enter yearly and minister in the earthly “ Holy of Holies,” which might be termed a 
 “throne of majesty” (verse 1), but not “in the heavens.” He did not “sit” there; 
 
214 
 
 HEBREWS, VIII. 
 
 Xtest. 
 
 3. For every high priest is ap¬ 
 pointed to offer gifts and sacrifices : 
 wherefore it is necessary that he also 
 should have something to offer. 
 
 4. If then he were on earth, he 
 would not be a priest: seeing that 
 there would be others to offer gifts 
 according to the law. 
 
 5. Who serve unto the example 
 and shadow of heavenly things. 
 As it was answered to Moses, when 
 he was to finish the tabernacle: 
 See (says he) that thou make all 
 things according to the pattern 
 which was shewn thee on the mount. 
 
 paraphrase. 
 
 3. (Although sitting at the right hand of God, he 
 still acts as ministering pontiff of the true tabernacle), 
 because every high priest, by the very nature of his 
 office, is constituted to offer gifts and victims in 
 sacrifice to God. Hence, as Christ is priest even in 
 heaven, he must have something to offer. 
 
 4. If, then, he were a priest of an earthly taber¬ 
 nacle, and belonged to that department which is 
 opposed to the celestial, or rather, if this “something,” 
 or victim, which, as priest, he must offer, were ter¬ 
 restrial, he would be no priest at all; because, not 
 belonging to the tribe of Levi, he would be dis¬ 
 qualified by the law for such offerings, or, rather, 
 because his priesthood would be quite useless, since 
 the established ministry of the Aaronic priests would 
 suffice for that purpose : 
 
 5. Who minister in the tabernacle, which is but the 
 obscure delineation, and mere shadowing representa¬ 
 tion of the heavenly (of which Christ is ministering 
 pontiff—verse 2), according to the divine response 
 given to Moses, when about to make the tabernacle : 
 —“ See (he says), that thou do all things according 
 to the model shown thee on the mount.” 
 
 Commentary. 
 
 he rather trembled before it. Our High Priest sits down in the real Holy of Holies, 
 “in the heavens,” next the majesty of God himself. 
 
 3. Christ exercises the Qffice of priest by presenting his humanity and passion to 
 God the Father (ix. 24); but especially by the ministry of his vicars on earth, in the 
 sacrifice of the Mass. It is the former mode of ministering that the Apostle here 
 principally regards. The question of the Eucharist did not fall within his scope, and 
 he omitted direct reference to it, for reasons already assigned. However, the universal 
 proposition employed by the Apostle, together with the word “ gifts,” which refers to 
 unbloody oblations, as well as his frequent allusions to the order of Melchisedech, which 
 is fulfilled only in the Eucharistic sacrifice, renders it very probable, that reference is 
 here made to that sacrifice, at least in such a w-ay, as to be perceived and understood 
 by the faithful. 
 
 4. “If then.” In the ordinary Greek copies, d pkv yap, for if. The Vulgate is 
 snpported by the Alexandrian and other manuscripts, and is generally preferred by- 
 critics. 
 
 “ On earth,” may refer to the priest, if Christ were priest of an earthly tabernacle, 
 or, more probably, it refers to the victim, “ should have something to offer ” (verse 
 3), as if he said, If then this “ something, or victim , were earthly , Christ would not be 
 priest at all; since “there would be others to offer gifts according to the law,” which 
 law would disqualify him, not being of the tribe of Levi. Moreover, his priesthood 
 would be, in that case, quite useless ; as the Aaronic priests would suffice. And since, 
 according to the Psalmist, he is a priest; he is, therefore, a priest of the heavenly 
 tabernacle, of which the Jewish is a mere type. He is, of course, as superior to the 
 Levitical priests, as heaven is to earth; as the reality, to its type and figure. 
 
 5 . The Aaronic priests “ serve.” The Greek word, Xarpevovoi, implies worship, 
 in a tabernacle, which is but “ the example.” In Greek, v7rocelyfxari, a mere obscure 
 delineation; “and shadow of heavenly things,” i.e., of the heavenly sanctuary and true 
 tabernacle of the Church, militant and triumphant (verse 2). The word “ example ” is 
 not taken here in its ordinary signification, which is, that of model or pattern, as in 
 the words, “according to the pattern,” Kara rov tvttov. The Greek word already- 
 quoted, shows the meaning given in the Paraphrase to be correct. “As it was 
 answered to Moses,” &c. The tabernacle of Moses was, according to the Apostle, 
 only a figure and obscure representation of things done by Christ in the Church 
 
HEBREWS , VIII. 
 
 215 
 
 TTest. 
 
 6. But now he hath obtained a 
 better ministry, by how much also he 
 is mediator of a better testament, 
 which is established on better pro¬ 
 mises. 
 
 7. For if that former had been 
 faultless, there should not indeed a 
 place have been sought for a second. 
 
 8. For finding fault with them, 
 he saith: Behold , the days shall 
 come, saith the Lord: and I will 
 perfect unto the house of Israel, and 
 unto the house of Juda, a new 
 testament. 
 
 9. Not according to the testament , 
 which I made to their fathers on the 
 day when I took them by the hand 
 to lead them out of the land of 
 Egypt', because they continued not 
 in my testament: and / regarded 
 them not saith the Lord: 
 
 iParapbvase. 
 
 6. But now, in his heavenly sanctuary, Christ has 
 obtained a priestly ministry as far exceeding in superior 
 excellence the priesthood of Aaron, as the covenant, of 
 which he is mediator, surpasses the covenant of Moses, 
 and as the promises, with which this new testament is 
 promulgated, exceed the promises of the old. 
 
 7. But if the former covenant were free from imper¬ 
 fection, so that nothing were wanting to it, there would 
 be no room for a second, nor would a second and 
 better covenant have been sought for. 
 
 8. (Now, there was room and necessity for a second), 
 for, finding fault with the Jews themselves, and indi¬ 
 rectly with their testament, God says—(Jeremias, xxxi. 
 31)—“Behold the days shall come, saith the Lord, 
 and I will perfect unto the house of Israel and unto 
 the house of Juda, a new testament. 
 
 9. “ Not like the testament which I made to their 
 fathers, the time I took them by the hand to lead them 
 out of Egypt. Because they violated my covenant, I 
 in turn, slighted and neglected them, saith the Lord. 
 
 Commentary 
 
 militant and triumphant. And this, Moses clearly perceived, from the divine oracle 
 commanding him, when about to frame the tabernacle, to make it according to the 
 pattern, sensibly presented to him on the Mount. He saw that this pattern had a 
 typical relation to the future things to be done by Christ in his Church and in heaven. 
 “ See thou make all things,” &c. The words, “ all things ,” are not found in the text 
 (Exodus, xxv. 40), they have been added by the Apostle. 
 
 6. The Apostle having already clearly proved the translation of the Aaronic 
 priesthood, is preparing, in this verse, while adducing a further argument in favour of 
 the superior excellence of Christ’s priesthood, to show us, that the entire Mosaic law 
 or covenant is to make way for, and to be abolished by, a more excellent one 
 introduced by Christ. 
 
 7. “ If that former had been faultless,” i.e., free from all imperfection—it 
 contained nothing positively bad, being “holy, just, and good” (Rom. vii. 12); but, 
 it was imperfect, for remitting sin and imparting justification. “ There should not, 
 indeed, a place have been sought for a second;” i.e., a second and better covenant 
 would have no place, as there would have been no use or occasion for it; and 
 consequently, it would not have been sought for. 
 
 8. “ For, finding fault with them ;” as if he said : but, a place for another and better 
 testament was to be found, “for, finding fault with them he saith,” or, “ finding fault” 
 (with the covenant), he saith to them, i.e., the Jews. The Greek, peyapup-yog yap avroig 
 Xcycc, will admit either construction; the former is, however, the more probable. 
 “ Finding fault” with the Jews, implies, finding fault with the old testament, which did 
 not of itself supply them with the means of observing its laws, in a manner pleasing to 
 God and meritorious of eternal life; for, all the graces attached to the old testament, 
 and justifying its children, were, properly speaking, derived from the new. The words 
 are taken from the 31st chapter of the Prophet Jeremias, and are quoted by the Apostle 
 from the Septuagint version; the Jews themselves admit that, in its literal sense, this 
 passage refers to the Messiah. The Prophet is speaking of a new testament, which 
 the Lord promises to make “ with the house of Israel and the house of Judaf i.e., with 
 the faithful of the Christian Church. 
 
 9. And he says, it will not be like the covenant or testament which he made with 
 their fathers, the Israelites, on the fiftieth day after their deliverance from the Egyptian 
 
216 
 
 HEBREWS, VIII. 
 
 Uejt. 
 
 IO. For this is the testament which 
 1 will make to the house of Israel 
 after those days saith the Lord: I 
 will give my laius into their mind, 
 and in their heart will I write them : 
 and I will be their God, and they 
 shall be my people. 
 
 paraphrase* 
 
 io. “ But this is the testament which I shall make 
 with the house of Israel after those days, saith the 
 Lord. I shall give my laws into their minds, and in 
 their hearts will I write them ; and I will be their God, 
 and they shall be my people.” 
 
 II. And they shall not teach 
 every man his neighbour , and every 
 man his brother , saying. Know the 
 Lord: for all shall know me from 
 the least to the greatest of them. 
 
 ii. Nor will there be any further necessity for each 
 one to teach his neighbour, or his brother, to know the 
 Lord (by a practical knowledge consisting in loving 
 him and keeping his commandments); because all, 
 who, properly speaking, belong to this new testament, 
 will have this knowledge impressed on their minds 
 and written on their hearts by grace. 
 
 Commentary 
 
 bondage. They violated his covenant, and on this account, he in turn forsook them, 
 withdrawing his special care and protection from them. 
 
 10. And then he declares what this testament shall be, as contrasted with the old:— 
 “ I will give my laws unto their minds , and in their hearts will 1 write themf which is 
 evidently allusive to the manner in which the Old Law was given ; for, God gave his 
 laws (the decalogue) to the Jews, written on the tables of stone. The same laws he 
 gives to the Christians of the new testament, written on their hearts and minds, by 
 grace and love. 
 
 11. Another thing peculiar to the new testament, and an effect of the laws being written 
 
 on their hearts is, that “ they shall not teach every man his neighbour ,. know the Lord 
 
 &c. It is by no means easy to see how these words are verified in the new testament; 
 hence, the variety of interpretations given, all of which render the passage difficult and 
 perplexing. Whatever may be the true meaning of the words, it can be clearly shown from 
 several passages of the Gospel and the Epistles, particularly Ephesians (chap, iv.) that 
 they cannot exclude the external ministry of teaching, in the Church. The same clearly 
 follows from the Apostle’s writing this Epistle. If the external ministry of teaching 
 were excluded, why should the Apostle write this Epistle to instruct the Hebrews ? 
 Some Expositors say the Prophet refers to the crime of idolatry, to which the Jews were 
 particularly prone, and against which they required to be constantly cautioned, by pro¬ 
 posing the knowledge of the true God. “Know the Lord:” but amongst Christians, 
 no such danger was to be apprehended; and therefore, no necessity for reminding them 
 of the true God. The words are, most probably, to be understood of instruction, not 
 in mere speculative knowledge; but, in the practical knowledge and love of God. In 
 the old testament, each one was obliged to put his neighbour in mind of God, and 
 instruct him in that practical knowledge which consisted in knowing the Jewish law 
 and observing it, not merely externally, so as to avoid the penalties of its infraction, 
 but in observing it through grace, and in a manner, meritorious of eternal life. The 
 reason why this was required in the Old Law arose from its being necessarily imperfect. 
 To the Old Law, as such, the grace referred to here had not been attached, nor 
 could it beget that practical love and knowledge, of which there is question in the words 
 of the Prophet. God had promised the Jewish people temporal blessings—under the 
 figure of which he promised eternal blessings also—and as a condition for securing 
 these, he required the observance of his law; but the greater part of the Jews did not 
 observe the law in a proper way, “ they continued notin my testament ” (9). In the New 
 Law spiritual blessings, viz., the inheritance of God’s kingdom, are promised to such as 
 observe the gospel. 
 
 Another great difference is, that in the Old Law, God left the Jews in a great measure 
 to themselves, to observe the conditions necessary for arriving at the promised goods. 
 Whereas, in the New Law, he not only promises the kingdom of heaven, but as a part 
 of the testament, he gives the graces necessary for fulfilling his law, and for observing 
 the conditions, necessary for arriving at this kingdom. That Jeremias or St. Paul speaks 
 
HEBREWS, VIII. 
 
 217 
 
 XTejt. 
 
 12 . Because I will be merciful to 
 their iniquities, and their sins I 
 will remember no more. 
 
 13. Now in saying a new, he 
 hath made the former old. And 
 that, which decayeth and groweth 
 old, is near its end. 
 
 paraphrase* 
 
 12. Because I will be merciful to their iniquities, 
 and I will no longer remember their sins (and conse¬ 
 quently will give them grace to fulfil my law). 
 
 13. Now, in promising a new testament by the 
 mouth of Jeremias, God has represented the former 
 as old and antiquated. But what is grown old and 
 antiquated, is approaching dissolution : consequently, 
 the testament grown old in the days of Jeremias, must, 
 by this time, have perished. 
 
 Commentary 
 
 of this practical knowledge or love of God, which • consists in fulfilling his law, is 
 confirmed by the following verse. 
 
 12. Here the prophet assigns the reason why it will not be necessary for every man 
 to be teaching his neighbour; because God will “no longer remember their sinsf he will 
 fully pardon them, and give the grace necessary to fulfil his law—a grace peculiar 
 to the new testament; it did not belong to the old testament, as such. But how is it, 
 that in the new testament “ all from the least to the greatest of themf will have this 
 knowledge ; surely, all do not love God ? The Apostle here refers to such as were, 
 properly speaking, children of the new testament—viz., the just of the Church ; for, 
 these have received a portion of the inheritance here below, in the remission of their 
 sins, grace, &c.; and, by persevering, they will obtain the whole hereafter. There are, 
 doubtless, many sinners under the New Law, who might be called children of the Old; 
 as, on the other hand, there were many just under the old, who were sanctified by the 
 graces belonging to the new testament, and could, therefore, be justly called children 
 of the new testament. Such appears to be a probable interpretation of the passage so 
 perplexing to Commentators, and presenting under every ^iew, very grave difficulties. 
 
 13. The Apostle, having proved from the prophetic testimony, that the first 
 testament was not faultless, and that there was room for a second and better (7) ; now, 
 grounds a new argument in proof of the abrogation of the Mosaic law, and of the old 
 testament, on the word “new,” by which the prophet designates this second testament. 
 By calling it “new,” he represents the former testament, as antiquated. Now, what¬ 
 ever is grown old and antiquated, and consequently weak and useless (as in the 
 ordinary affairs of nature), is approaching dissolution; and hence, the testament, grown 
 old in the days of Jeremias, must now have altogether ceased. 
 
2T8 
 
 HEBREWS, IX. 
 
 CHAPTER IX. 
 
 Bnal^sis* 
 
 Hiving proved , in the preceding chapter , the abrogation of the Old Testament, and the 
 substitution of a better one in its stead, the Apostle commences this, by enumeratmg the 
 several ordinances of the Mosaic worship. This he does with a view to show that its 
 abrogation was not owing to its being really bad, since it contained so many pledges of 
 the divine protection. He first describes the tabernacle, its several parts and their contents, 
 as well as the different functions performed in them (1-8). From the mystical significa- 
 tio 7 i of these parts of the taber?iacle, and the fu?ictions performed in them, he argues in 
 favour of the Jiecessity of another form of worship to sanctify men, and open to the 7 n the 
 gates of heaven (8-n). 
 
 He co7itrasts Christ with the Aaro7iic high priests, a7id shows how far he excelled them, 
 both as to the tabernacle th 7 'ough which he passed, the blood he carried with him, and the 
 rede77iptio7i he acco77iplished (n, 12). He shows how 7nuch greater efficacy the blood of 
 Christ possessed for clea7ismg fro7n the guilt of sin, than the blood of the legal victims had 
 for the re 7 noval of legal defile 7 iie 7 it (13, 14). 
 
 He next adduces several reasoiis to show the 77ioral necessity of the death of Christ, which 
 are explained in the Co77i7ne7itary. This pomt was a subject of scandal to the Jews, and 
 the Apostle 7nerely touched on it, in the second chapter of this Epistle (15-23). 
 
 Fmally, he co7itrasts Christ with the Jewish high priest, as well in the unity of his death, 
 as in the unity of his bloody oblatio 7 i, which, as a rede 77 iptory sacrifice, could not bear repeti¬ 
 tion, 07 ie such offering having amply sufficed to atone for the sins of the entire world. 
 
 xrejt. 
 
 1. THE former indeed had also 
 justifications of divine service, and a 
 worldly sanctuary. 
 
 2. For there was a tabernacle 
 made the first, wherein were the 
 candlesticks, and the table, and the 
 setting forth of loaves, which is 
 called the Holy. 
 
 paraphrase* 
 
 1. Now, indeed, the former (testament) had its 
 ordinances regulating the decent observance of divine 
 worship, and its sanctuary of earthly materials (unlike 
 that of the New Testament, whose origin and materials 
 are celestial). 
 
 2. For, a tabernacle was constructed (divided into 
 two parts)—the first part of which was called the 
 sanction or holy place, containing the seven-branched 
 candlestick, and the table of the loaves of proposition 
 or show bread ; 
 
 Commentary. 
 
 1. “The former, indeed.” Some Greek copies have thefor77ier ( tabernacle, crKrjvrj). 
 The more probable opinion, however, is, that “former” refers to “testament,” of which 
 mention was made in the foregoing chapter, and between which and the entire New 
 Testament the comparison is instituted. 
 
 “And a worldly sanctuary” (7-0 re ay toy Koer/wcor), that is, of earthly materials. 
 The words mean the same as, “made with hands,” in verse 11, opposed to the sanctuary 
 of heavenly origin and tendency. 
 
 2. He now describes the different parts of the material tabernacle. The tabernacle 
 measured thirty cubits, two-thirds of which was taken up with the Sanctum, and the 
 remainder, with the Sanctum Sanctorwn. “For there was a tabernacle made the first 
 that is, the first part of the tabernacle (for it was composed of two compartments), or, 
 the part into which one first entered, was simply called the “holy.” “Wherein were 
 the candlesticks,” or the one candlestick with seven branches, equivalent to seven 
 
HEBREWS , IX. 
 
 219 
 
 Uest 
 
 3. And after the second veil, the 
 tabernacle, which is called the Holy 
 of Holies : 
 
 4. Having a golden censer, and 
 the ark of the testament covered 
 about on every part with gold, in 
 which was a golden pot that had 
 manna, and the rod of Aaron that 
 had blossomed, and the tables of 
 the testament, 
 
 5. And over it were the^Cherubims 
 of glory overshadowing the pro¬ 
 pitiatory : of which it is not needful 
 to speak now particularly. 
 
 paraphrase* 
 
 3. And behind the second veil was the other part 
 of the tabernacle, called the Holy of Holies, or most 
 holy place , 
 
 4. Having a golden censer, and the ark of the 
 covenant, covered about on every side with gold, 
 alongside of which was a golden urn, that had manna, 
 and the rod of Aaron that blossomed; in it were also 
 the tables of the testament; 
 
 5. And over the ark were two cherubim reflecting 
 the glory and majesty of God, covering with their 
 wings the propitiatory, which served as a lid for the 
 ark. Of the mystical meaning of all and each of these 
 parts, it is not our intention at present to treat. 
 
 Commentary. 
 
 candlesticks. Hence, the word is used in the plural number (Xi/^wa), “ candlesticks,” 
 as being virtually many. “And the table, and the setting forth of loaves;” that is the 
 table on which were laid the loaves of proposition, twelve in number, representing the 
 twelve tribes of Israel. They were called, “ the bread of the facef because they were 
 always placed before the face of the Lord, or, the throne of the Lord which was in the 
 Holy of Holies—(Leviticus, xxiv. 6). 
 
 3 . “ And after the second veil,” which divided the sanctum from the sanctum sa?ic- 
 torum —for a first veil, of which the Apostle makes no mention, divided the sanctum 
 from the rest of the temple—lay the part of the tabernacle in which was the Holy of 
 Holies, in the Hebrew idiom, signifying, most holy. 
 
 4. “ Having a golden censer.” In the construction of the Holy of Holies , there is 
 no mention of any such censer. Hence, it is commonly supposed to refer to the altar 
 of incense, which was concave, in the form of a large thurible or censer, so as to receive 
 coals. In reality placed in the sanctum , it only opened into the sanctum sanctorum , so 
 as to emit incense into it. 
 
 Objection. —How could the Apostle say of the “golden censer,” or altar of incense, 
 that it was in the sanctum sanctonwi ? 
 
 Res’p. —The Apostle does not say the “golden censer” in question was in the sanc¬ 
 tum sanctorum. He only says of it, “ having a golden censer,” just as, of a town it may 
 be said, that it has fortifications, without their being in it. The altar of incense was 
 placed at the entrance of the sanctum sa?ictorum, so that it might be said to belong to 
 it. It may also be said, that the Apostle speaks of the tabernacle, not as it was in the 
 days of Solomon, but in the time, of Moses. 
 
 “And the ark of the testament.” The ark was an oblong chest, two and a half 
 cubits long, and a cubit and a half, in width and height, in which were contained 
 “the ( second) tables” of the law (for the first were broken to pieces by Moses), “of the 
 testament,” because it contained the law, the conditions of the covenant. This ark, 
 though made of setim wood, was overlaid with gold, both inside and outside. It was 
 brought from the tabernacle to the temple of Solomon, and remained there until the 
 Babylonish captivity. What became of it ultimately, cannot be fully ascertained; it 
 was not in the temple of Jerusalem, in the time of Christ, as we are assured by 
 Josephus. • “ In which was a golden pot,” &c.—(Numbers, xvii.) 
 
 In the 3rd Book of Kings (chap, xiii.), is it not said that there was nothing in the 
 ark, except the tables of law ? 
 
 Yes.—But the words of the Apostle do not contradict this; they may, and do really, 
 mean, that alongside the ark, the things mentioned here were placed, and attached to 
 it. The word “ in,” according to scriptural usage, frequently bears the meaning of, near 
 or, close by. The tables of the law alone were inside the ark. 
 
 5. What the form of these cherubim was, is quite uncertain; probably, they repre¬ 
 sented winged young men—the form of representing angels, approved of by the seventh 
 General Council. With their outspread wings, they covered the propitiatory, or lid of 
 
220 
 
 HEBREWS, IX. 
 
 XText. 
 
 6 . Now these things being thus 
 ordered, into the first tabernacle the 
 priests indeed always entered, ac¬ 
 complishing the offices of sacrifices. 
 
 7. But into the second, the high 
 priest alone, once a year : not with¬ 
 out blood, which he offered for 
 his own, and the people’s ignor¬ 
 ance : 
 
 8. The Holy Ghost signifying 
 this, that the w ay into the Holies 
 was not yet made manifest, whilst 
 the former tabernacle was yet 
 standing. 
 
 9. Which is a parable of the time 
 present; according to which gifts 
 and sacrifices are offered, which 
 cannot, as to the conscience, make 
 him perfect that serveth, only in 
 meats and in drinks. 
 
 paraphrase, 
 
 6. These things being thus ordered and arranged; 
 into the first part of the tabernacle, the priests entered 
 daily, accomplishing in turn the offices of sacrifices : 
 
 7. But into the latter part, or, the Holy of Holies, 
 the high priest alone entered; and that, but once a 
 year; carrying with him blood which he offered for his 
 owns sins, and those of the people. 
 
 8. By confining to the high priest only the entrance 
 into the Holy of Holies, and that so seldom, the Holy 
 Ghost most plainly intimated ; that whilst the Jewish 
 economy, which the first portion of the tabernacle, 
 viz., the sanctum or holy, represented, remained in 
 vigour—heaven, which the Holy of Holies represented, 
 was closed against mankind. This was clearly signified 
 by the exclusion of all other men, except the high priest, 
 from the Holy of Holies. 
 
 9. The allegorical instruction conveyed to us, in the 
 exclusion of every one else, but the high priest, from 
 the sanctum sanctorum is well suited to the entire term 
 of the Mosaic law, up to the present time, when it has 
 been abrogated; during which time,'gifts and sacri¬ 
 fices were offered, which had not the effect of purifying 
 interiorly the server or minister, who offered them, 
 his service being confined to the choice of food and 
 drink; 
 
 Commentary. 
 
 the ark. By their wings stretched over the propitiatory, their faces turned to each other 
 they formed a seat, which was the throne, on which God sat. Hence, the words, qui 
 sedet supra cherubim ; and from that seat, i.e., from over the propitiatory, God delivered 
 his oracles. The Apostle is describing the furniture and constituent parts of the Mosaic 
 tabernacle. 
 
 6. He explains one or two of the functions performed in both parts of the taber¬ 
 nacle. “ The offices of sacrifices.” Not that sacrifices were offered in the sanctum, 
 but the function of burning incense in the sanctum closed the sacrifices of the day. 
 Moreover, the Greek word for “ offices,” &c., Xarpeiag, only expresses priestly functions 
 of what kind soever. “ The priests always entered.” In Greek, ao-tcio-iv cia tzclv-oq 
 “ always enterf in the present tense. 
 
 7. “ Ignorance” (in Greek, ayvorjfiaruv, ignorances), is put for all kinds of sin, every 
 sin being the effect of speculative or practical ignorance. The high priest sacrificed for 
 his own sins, and those of his house, a calf, and for those of his people, a buck goat; 
 he brought with him the blood of both, into the sanctum sanctorum , on the great day of 
 expiation.—(Leviticus, xvi. 11). 
 
 From the functions performed in the satictum sanctorum , for the more perfect expla¬ 
 nation of which, the Apostle contrasts them with those daily performed in the sanctum, 
 is derived an allegorical instruction ( vide Paraphrase . The sanctu?n , with the functions 
 performed therein, represented the Jewish religion ; the sanctum sanctorum , heaven. 
 The allegorical instruction, then, is, that as long as the sanctum , i.e., the Jewish religion, 
 remained in vigour, so long would the true sactum sanctorum of heaven, be closed against 
 men. This was well represented by the exclusion of all others, except the high priest, 
 from the Jewish sa?ictum sanctorum. 
 
 9. The Greek reading of the Codex Vaticanus is, rjrig7rapal3oXr) eigrov tcaipov tov tvttr- 
 ttjkotcl 1 caff rjv, which is a parable unto the present time , according to which ( parable ) gifts, 
 &c. He says, the allegorical instruction conveyed in the exclusion of all others, except the 
 high priest, from the sanctum sanctorum , is well suited to the entire term of the Jewish 
 religion, from the time of Moses (when it commenced), to the present time (when it has 
 
HEBREWS , IX. 
 
 221 
 
 ftest. 
 
 io. And divers washings, and 
 justices of the flesh laid on them 
 until the time of correction. 
 
 II. But Christ, being come an 
 high priest of the good things to 
 come, by a greater, and more perfect 
 tabernacle not made with hand, 
 that is, not of this creation: 
 
 12. Neither by the blood of goats, 
 
 paraphrase. 
 
 10. And to several legal ablutions and justifications 
 of the flesh—conferring no real internal sanctification 
 —imposed only for a time, until Christ would have 
 corrected them by the institution of better rites. This 
 service, therefore, did not qualify him for entering the 
 true holy of holies of heaven). 
 
 11. But Christ having come, or, having been con¬ 
 stituted from his very birth, a high priest (not of pre¬ 
 sent, as were the Jewish high priests, but) of future 
 blessings, to be enjoyed in the life to come, by the 
 better and more perfect tabernacle, not reared by 
 human hands, that is to say, not of this earthly, but 
 of heavenly construction; 
 
 12. Not carrying with him the the blood of goats or 
 
 Commentary. 
 
 been abrogated), because, during this entire time, the expiatory gifts offered had not the 
 effect of purifying in conscience “ the server,” i.e., the priest who offered them; nor 
 by consequence, the people for whom they were offered; they did not, therefore, qualify 
 men for heaven, into which nothing defiled can enter; this service, by which they 
 prepared for the offering of these gifts, being as carnal as the gifts themselves, consisting 
 merely in the choice of food and drinks. From all intoxicating drinks the ministering 
 priest was obliged to abstain, when officiating in the temple.—(Leviticus, x. 9). Estius, 
 in hunc locum. 
 
 10. Several corporal ablutions and justices of the flesh, i.e., legal justifications, which 
 conferred no real sanctity (for, interior sanctity was not required as a necessary qualifi¬ 
 cation for the ministrations of the Jewish religion), but only legal sanctity. “ Laid on 
 them,” z.e., imposed for a time, until Christ corrected them by the institution of better 
 rites, substituted by him in their stead, conferring real, internal sanctity. The Jewish 
 religion conferred no real sanctity, worked no true remission of sin, without which no 
 one could enter heaven; hence, the necessity of another priesthood to justify man. 
 
 How, then, could the Jews be justified? By true repentance, joined to hope and 
 faith, in the future or promised Messiah. The difference of reading in the Greek 
 renders this passage rather complicated. The interpretation, which seems most probable, 
 has been adopted in the Paraphrase. The ordinary Greek reading has been adopted in 
 the first part of verse 9 ; and the words, “only in meats,” &c., have been connected 
 with the words, “that serveth,” immediately preceding. 
 
 11. The Apostle now shows the superior excellence of Christ’s priesthood, by con¬ 
 trasting with the typical ministrations of the Jewish tabernacle, the great benefits which 
 he procures for us, in the more perfect tabernacle into which he has entered. “ But 
 Christ being come,” Tapayevopevo^, i.e., having been by his very coming, and from his 
 birth, constituted “an high priest of good things to come,” to be fully enjoyed only in 
 the life to come. “Entered” (verse 12) “by a greater and more perfect tabernacle not 
 made with hand,” &c. What this “more perfect tabernacle” refers to, is much disputed. 
 Some, with St. Chrysostom, say, it refers to the body and flesh of Christ, in which the 
 plenitude of the divinity dwelt corporally. This, however, would not perfectly cor¬ 
 respond with many things in the Jewish and less perfect tabernacle; for, the high priest 
 entering the sanctum sanctorum, did not carry with him the sanctum, as Christ has 
 carried his body into the sanctum sanctorum of heaven; the type, therefore, and its 
 antitype, would not well correspond in this interpretation. It, then, more probably 
 refers to the Church militant, through which, for forty days after his resurrection, he 
 passed into the Church triumphant, after having offered on the altar of the cross the 
 sacrifice of expiation, which the Jewish high priest used to offer on the altar of holo¬ 
 causts.—A’Lapide. Others say, it refers to the visible portion of the heavens, through 
 which Christ entered the empyrean heavens. It is hard, however, to see in this latter 
 interpretation, how it could be said to be “ not of this creation.” 
 
 12. “ Neither by the blood of goats,”&c., unlike the Jewish high priest, he has entered 
 the true Holy of Holies, not yearly, but “once;” not after obtaining a remission requir- 
 
s 
 
 222 
 
 I " 
 
 HEBRE WS, IX. 
 
 ITest. 
 
 or of calves, but by his own blood, 
 .entered once into the Holies, having 
 obtained eternal redemption. 
 
 13. For if the blood of goats and 
 of oxen, and the ashes of an heifer 
 being sprinkled, sanctify such as 
 are defiled, to the cleansing of the 
 flesh : 
 
 14. How much more shall the 
 blood of Christ, who by the Holy 
 Ghost offered himself unspotted unto 
 God, cleanse our conscience from 
 dead works, to serve the living 
 God? 
 
 15. And therefore he is the 
 mediator of the new testament: 
 that by means of his death, for the 
 redemption of those transgressions, 
 which were under the former testa¬ 
 ment, they that are called may 
 receive the promise of eternal 
 inheritance. 
 
 paraphrase. 
 
 of calves, but his own most precious blood shed on the 
 altar of the cross, has entered once for all, and not 
 annually, into the true celestial sanctuary, after having 
 obtained a redemption which is everlasting. 
 
 13. (Surely the blood of Christ ought to contain 
 greater efficacy for purifying our souls, than that of 
 animals for the purification of the body). Now, if the 
 blood of goats and of oxen, and the ashes of a heifer, or 
 the red cow, mixed with water, and sprinkled on those 
 legally defiled, had the effect of legally purifying the 
 body : 
 
 14. How much more shall the divine blood of Christ 
 —who, at the impulse of the Holy Ghost, offered 
 himself to his Father, a victim without spot—have 
 the effect of purifying our consciences from all sins, 
 which cause spiritual death, and of thus enabling us to 
 serve the living God, in a proper and becoming 
 manner ? 
 
 15. And it is on account of the efficacy of his blood 
 in washing away sin, that he is constituted the media¬ 
 tor of the new testament, in order that by his death, 
 having made atonement for those sins, committed 
 under the old testament (and which were remitted 
 solely in consideration of the retrospective moral 
 efficacy of his future passion), those who are called 
 would receive the promise of eternal inheritance; in 
 other words, redeemed mankind would receive the 
 eternal inheritance, to which they are called. 
 
 Commentary 
 
 ing annual repetition, but, after having brought about a redemption, which is everlast¬ 
 ing, the value of his atonement being of such enduring infinite merit, as to render its 
 repetition quite useless. Hence, the difference of effects between Christ’s entering 
 the celestial sanctum sanctorum, “ to appear in the presence of God for us ” (verse 24), 
 and the entrance of the Jewish high priest, into the earthly sanctum sanctorum. 
 
 13. The Apostle proves, that Christ has purchased for us an eternal redemption, by 
 an argument, a fortiori. “ The blood of goats and of oxen.” In some Greek copies, 
 the order is inverted—it is, the blood of oxen and of goats. But the Vulgate is supported 
 by the most ancient manuscripts, and the Syriac interpreters; “ and the ashes of a 
 heifer,” or the red cow (Numbers, xix. 2, &c.), when mixed with water and sprinkled on 
 the legally defiled, had the effect of producing legal purification of the body. 
 
 14. Therefore, a fortiori, the divine blood of Christ should purify the soul. “ Who 
 by the Holy Ghost.” In Greek, ha tt revfjLaroQ auoviov, by the eternal spirit , which is 
 more probably understood of the “ Holy Ghost,” at whose impulse, Christ offered 
 himself a victim without spot, to give satisfaction to God the Father. “Our conscience.’' 
 In Greek, avvELorjaav vfiwv, your conscience. “ From dead works,” i.e., from sins, which 
 being, as it were, fetid before God, pollute the soul, as contact with a dead carcase 
 pollutes the body; moreover, they deprive the soul of spiritual life, and have for stipend, 
 death. Stipendium peccati, mors. —(Rom. xi. 23). 
 
 15. The Apostle, having made allusion to the bloody offering of Christ, proceeds to 
 point out the necessity of his death—a subject of great scandal to the Jews. The first 
 reason is grounded on the nature of the character which he had assumed, viz., that of 
 mediator. Fie is mediator of the New Testament, the middle person between God and 
 man, promising on the part of God the blessings marked out for man, together with the 
 aids of divine grace, necessary for complying with the part required of him ; and, on the 
 part of man, a faithful correspondence aided by divine grace, with the beneficent 
 designs of God, in the observance of the commandments. “ That by means of his 
 
 
 I 
 
HEBREWS, IX. 
 
 223 
 
 16. For where there is a testa¬ 
 ment ; the death of the testator 
 must of necessity come in. 
 
 17. For a testament is of force, 
 after men are dead : otherwise it is 
 as yet of no strength, whilst the 
 testator liveth. 
 
 18. Whereupon neither was the 
 first indeed dedicated without blood. 
 
 19. For when every command¬ 
 ment of the law had been read by 
 Moses to all the people, he took the 
 blood of calves and goats with water 
 and scarlet wool and hyssop, and 
 sprinkled both the book itself and 
 all the people, 
 
 IParapI? rase. 
 
 16. For, Christ was not only a mediator , but a 
 testator , making a will. And for the firmness and 
 ratification of a will the death of a testator is required; 
 
 17. Since, during the testator’s life he may change 
 or annul it; and hence, while he lives, it is of no 
 weight. 
 
 18. Wherefore, the old testament was not dedicated 
 without blood. 
 
 19. For, after Moses had read every commandment 
 of the law to all the people, he took and mixed the 
 blood of goats and of calves with water, and having 
 immersed therein scarlet wool with hyssop, he sprinkled 
 both the book and the entire people, 
 
 Commentary. 
 
 death, 55 &c., according to the decree of God, the sins of those who lived formerly under 
 the old testament were remitted, solely in consideration of Christ’s future death; hence, 
 to redeem this moral pledge, and to secure a continuance of this remission, and the 
 consequent enjoyment of the promise by future ages, it was fit he should die. “ Called, 55 
 may affect either the men called, or the inheritance to which they are invited (as in 
 Paraphrase). 
 
 16. A second reason, why Christ should die, is founded on the nature of the new 
 alliance, which is that of a testament, Christ being testator; hence, for the ratification 
 of the new testament, he should die. It may be asked, how can the reasoning of the 
 Apostle, grounded on the nature of a testament, be of any weight; for the .Hebrew 
 word, Berith , the word used to express the new covenant , does not mean a testamentary 
 more than any other description of covenant. Hence, the Apostle could not argue from 
 the word Berith, regarding the peculiar requirements of a testament? The answer to 
 this is, that the seventy-two, or, Septuagint Interpreters translated, Berith by £ iadrjKTj , 
 which commonly means, a testament. Moreover, St. Paul, as an inspired writer, gives 
 the word in reference to the new alliance, a particular meaning, which serves as an 
 authentic interpretation of it; for, it is the same Holy Ghost that dictates in both 
 cases. And St. Paul, addressing the Jews, might argue from their own admissions; 
 for, they admitted that the new alliance was a testament—an argument, though, humanly 
 speaking, a mere argumentum suasorium , when used by an inspired penman, quite 
 certain. 
 
 18. The next reason is founded on the dedication of the old testament, in which 
 blood was shed, and death, intervened. It may be objected, that in the case of the old 
 testament, God, the testator, did not die. Therefore, for a testament, the death of the 
 testator is not always required. The reply to which is, .that the old testament was 
 only a typical testament; hence, the blood shed should be blood of a typical character, 
 figurative of the blood of Christ, who should, therefore, die, to correspond with his 
 type. 
 
 19. The Greek reading is, \a\rjOciarjg yap 7 Taaqg avroXrjg Kara top vofiov, for, when 
 the entire law , according to command , was spoken, &c. The meaning is, however, more 
 probably that conveyed in the Vulgate reading, viz., when all the commandments which 
 were contained in the law were read or recited by Moses. “ He took the blood of calves 
 and goats, with water, 55 mixing it with water in a vessel; he also took some scarlet 
 wool, and attaching it to a bunch of hyssop, which served as an aspersory , dipping it in 
 the vessel of blood and water, he sprinkled “ the bookf i.e., the commandment shaped 
 in the form of a book. In the account given in the 24th chapter of Exodus, Moses 
 omits all mention of “the blood of goats, 55 “of water, 55 “of scarlet wool, 55 “of the 
 hyssop, 55 “ and of the sprinkling the book of the law.’ 5 These circumstances the Apostle 
 most probably had learned from ancient tradition, or, perhaps, from revelation; and he 
 refers to these, as things well known to his readers. As on similar occasions, the same 
 
2?4 
 
 HEBREWS , /X 
 
 / 
 
 XEejt. 
 
 20. Saying : 7%/j is the blood of 
 the testament , which God hath 
 enjoined unto you. 
 
 21. The tabernacle also and all 
 the vessels of the ministry, in like 
 manner, he sprinkled with blood : 
 
 22. And almost all things, accord¬ 
 ing to the law, are cleansed with 
 blood: and without shedding of 
 blood there is no remission, 
 
 23. It is necessary therefore that 
 the patterns of heavenly things 
 should be cleansed with these ; but 
 the heavenly things themselves 
 with better sacrifices than these. 
 
 24. For Jesus is not entered into 
 the Holies made with hands, the 
 patterns of the true; but into heaven 
 
 paraphrase. 
 
 20. Saying, this is the blood whereby the testament 
 is solemnly dedicated, which God had enjoined unto 
 you, and confirmed by my ministry. 
 
 21. The tabernacle also, and all the vessels of the 
 ministry, he sprinkled with blood.—(Exodus, xl. \ 
 Leviticus viii.) 
 
 22. And almost all the legal defilements were, by 
 the disposition of the Mosaic law, removed by bloody 
 oblations; and without the shedding of blood there is 
 no remission of sin. 
 
 23. It was, therefore, necessary, according to the 
 commands of God, that the mere types of heavenly 
 things should be cleansed and purified by blood offer¬ 
 ings, such as we have mentioned; and hence it is fit, 
 that the heavenly things typified, viz. : the Church 
 militant and triumphant, should be cleansed with 
 blood also, but blood of a more precious kind. 
 
 24. For, it is not into the earthly Holy of Holies, 
 reared by mortal hands, after the fashion or form of 
 the true original exhibited to Moses on the mount 
 
 Commentary 
 
 ceremonies were used (Leviticus, xiv.), there can be little doubt, that they were not 
 omitted in the present instance. The water and hyssop were necessary for sprinkling 
 the blood ; it was usual to have water mixed with blood (Leviticus, xiv. 49, 51), and as 
 for the sprinkling of the book, it is very likely that it was sprinkled, together with the 
 altar on which it was placed. 
 
 20. This is the blood in which is solemnly ratified the testament, &c. 
 
 21. The dedication of the tabernacle here referred to, did not occur at the time of 
 the dedication of the new testament; for, the tabernacle was not then made ; the same 
 is to be said of “ all the vessels of the ministry,” though, no doubt, such of them as 
 were made at the time of the reading of the law, were sprinkled, together with the 
 sacerdotal vestments. The dedication of the tabernacle referred to in this verse, is. 
 narrated (Exod., xl. 8, &c.; Leviticus, viii. 10, &c.)—the sprinkling of it, “with blood ” 
 is omitted by Moses; mention is, however, made of it by Josephus (lib. 3 de Antiq., 
 cap. 9), who, as a Levitical priest, must have had it from ancient tradition, the source 
 from which the Apostle could have received it. The knowledge of it might have also 
 been received by the Apostle, from revelation. 
 
 22. An additional reason, why Christ, in purifying and remitting our sins, should 
 shed his blood. All these bloody oblations were types and figures of Christ’s death 
 remitting sin, and of redemption by him; hence he should die, in order that the object 
 typified should correspond with its type. He says, “ and almost all things,” because 
 some things were purified by water only; others, by fire (Exodus, xix. 10; Leviticus, 
 xvi. 28 ; Numbers, xxxi. 23). 
 
 “ And without,” &c. The legal remission of sins among the Jews, as explained, 
 verse 10, was effected by the blood of victims. 
 
 23. From the forgoing, the Apostle draws this inference, “therefore it is neces¬ 
 sary;” according to the command of God, it was necessary “that the patterns” (in 
 Greek, vnohty/j.ara, the figures or “types”) “of heavenly things” should be purified by 
 blood offerings, such as have been mentioned ; “but the heavenly things themselves,” 
 the things typified, should be cleansed by blood of a more excellent kind ; for, the types 
 were cleansed with blood, for the purpose of shadowing forth the others. But what 
 “ the heavenly things themselves ” refer to, is not so easy to be seen. From the 
 following verse, they would appear to refer to heaven itself; for, the Apostle proves 
 that as the sanctum sanctorum, into which the Jewish high priest entered, was purified, 
 so should the sanctuary into which Christ entered. 
 
 24. “ For Jesus is not entered,” &c. The Greek is, “ Christ is not entered,” &c. 
 In these words, the Apostle explains what he means by “ heavenly things,” in the 
 
HEBREWS , IX. 
 
 t 
 
 225 
 
 Heart, 
 
 itself, that he may appear now in 
 the presence of God for us. 
 
 25. Nor yet that he should offer 
 himself often, as the high priest 
 entereth into the Holies, every year 
 with the blood of others: 
 
 26. For then he ought to have 
 suffered often from the beginning 
 of the world : but now once at the 
 end of ages, he hath appeared for 
 the destruction of sin, by the 
 sacrifice of himself. 
 
 jparapbvase* 
 
 (chap. viii. 5), that Jesus entered; but into heaven 
 itself, that he may appear now in the presence of God 
 as our advocate. 
 
 25. Nor yet was it for the purpose of offering him¬ 
 
 self frequently, like the Jewish high priest, who entered 
 the Holy of Holies, every year with the blood of 
 others. v 
 
 26. For, if this one oblation of Christ were not of 
 infinite value, he should have frequently suffered death 
 even from the beginning of the world; because the 
 repetition of his bloody oblation would be ( no lest 
 necessary than that annually offered by the Jews is a? 
 present, to which reference is made. But, now, at the 
 last period of time, he has made his appearance with 
 his victim of propitiation, for the destruction of sin. 
 
 Commentary 
 
 preceding verse. The sanctum sanctorum , into which Christ has entered, is heaven 
 itself. The question then, is, how could heaven be “ cleansed? ” The supporters of this 
 opinion say, it is “cleansed ” in a manner analogous to the way in which its type, the 
 Mosaic tabernacle, was purified; now, the Mosaic tabernacle, was not really cleansed 
 or purified ; but it was said to be purified in this sense, that certain legal defilements 
 or irregularities, on the part of men, excluding them from it, were removed ; so, in like 
 manner, heaven is cleansed ; because, the way or access to it is free and open for men, 
 by the removal from men, through the merits of Christ’s bloody oblation, of the guilt 
 of sin, which kept heaven closed, and prevented them from entering. Others say, 
 that “heavenly things” (verse 23) refer to the Church militant, which can be easily 
 understood to be cleansed by more excellent victims, than those offered in the Old 
 Law; and the Church is called “ heavenly,” on account of its founder, doctrine, 
 sacrifice, and the end of its institution on earth ; finally, because heaven is its term and 
 final resting-place. The advocates of this interpretation say, that the words of this 
 verse 24, are adduced merely for the purpose of proving that the Church should be 
 properly designated by the appellation “ heavenly,” as it is the sanctum , through which 
 Christ passed into the sanctum sanctorum of heaven; and the sanctum and sanctum 
 sanctorum should both be of the same nature, both belonging to the same tabernacle. 
 Those who understand the words, “ heavenly things,” of heaven, also say, that heaven 
 was purified from the sins of the angels, who sinned there. “That he may appear 
 now in the presence of God for us.” The Greek word for “appear,” rju^ct vurOrjvat, 
 is a legal term, applied to a witness or advocate ; in the latter sense, it is applied here 
 to Christ. “ Patterns of the true,” as appears from the Greek, avnrvira, 
 
 . convey the idea, that the Jewish Holy of Holies was a representation of the model, to 
 which “ true ” refers, pointed out to Moses on the Mount. Hence, “ true,” does not 
 mean Heaven, of which the Jewish Holy of Holies was a mere type; but, the true 
 model shown to Moses, according to which the Tabernacle was framed. With it, as 
 well as with the Tabernacle of Moses, Heaven is here contrasted. Hence, although 
 the Tabernacle built by Moses may be called the antitype (avnrt>7ra) of the model 
 shown on the Mount; still, both may be regarded, as being themselves mere types of 
 the celestial Tabernacle, in which Christ ministers. 
 
 25. He points out the dissimilarity between the entrance of Christ into heaven and 
 that of the high priest into the Holy of Holies. The high priest entered with the 
 “ blood of others,” i.e., of the victims slain ; Christ with his own. The high priest 
 entered not once, but repeated, each successive year, his ingress and egress ; Christ but 
 once entered heaven ; not to leave it, or repeat again the same bloody oblation of 
 himself, his one offering being of infinite value; and hence, its repetition as a 
 rcdemptory sacrifice, would be quite useless. 
 
 26. If the one bloodly oblation of himself by Christ were not of infinite value, and 
 did not suffice for the remission of all sin, an absurdity would follow, viz., that Christ 
 should suffer frequently, and for every generation from the beginning of the world ; 
 
 vol 11 . p 
 
226 
 
 HEBREWS, IX. 
 
 Uejt. 
 
 27. And as it is appointed unto 
 men once to die, and after this, 
 the judgment : 
 
 28. So also Christ was offered 
 once to exhaust the sins of many ; 
 the scond time he shall appear 
 without sin, to them that expect 
 him, unto salvation. 
 
 ©arapbrase. 
 
 27. And, as by the decree of God it is appointed 
 for men to die only once, and after that, comes judg¬ 
 ment : 
 
 28. So also Christ, who was once offered up to take 
 away and make atonement for the sins of many, will 
 appear a second time, without bearing the imputability 
 of sin, or the liability of again atoning for it; not to be 
 judged (like other men) ; but to carry consolation and 
 glory to those, who patiently expect his coming. 
 
 Commentary. 
 
 because as no sin could be remitted, except by the sacrifice of Christ, which is 
 inseparable from his death, and as sin existed from the beginning of the world, he 
 should, therefore, die to remit the sins of every single generation, in preceding ages. 
 
 “ But now once at the end of ages, he hath appeared for the destruction of sin, by 
 the sacrifice^ himself,” i.e., he has died but once, and that “ at the end of ages.” The 
 period of the Christian religion is frequently called “the end of ages,” the 
 last hour; because it is the last system of religion, that will be established on earth. 
 “He hath appeared by the sacrifice of himself.” Some make this refer to heaven, as 
 if he appeared there exhibiting his wounds to his heavenly Father. The Greek for 
 “appeared,” TrEcpavEpioTcu, which means, he has been ?nanifested } would render it more 
 probable that it refers to his appearance on earth in the bloody oblation he made of 
 himself on the cross; and the allusion to the expediency of his dying often, which 
 should happen on earth, makes this latter interpretation still more probable. The 
 Apostle here only excludes the repetition of bloody and redemptory oblations of Christ— 
 he by no means refers to unbloody offerings, applicatory of the merits and atonement 
 achieved in the one Redemptory Sacrifice. Hence, no argument against the Adorable 
 Sacrifice of the Mass. He only says if the bloody and redeinptory sacrifice of Christ did 
 not suffice for the ransom of the sins of all ages, he should again suffer and pour out 
 his blood for their redemption, which “ now,” that he “ appeared once,” &c., or, in the 
 present order of things, would be an absurdity, considering the infinite value of his 
 Sacrifice. 
 
 27. Another argument in proof of the unity of Christ’s death, is derived from the 
 decree of God fixing on one death only, for mankind, to which decree Christ is supposed 
 to conform. 
 
 28. “ So also Christ was offered once.” The word “was”is superfluous ; it is not 
 in the Greek, nor is it necessary for the sense of the passage. Christ will again appear 
 not as before, “ bearing the iniquities of us all,” as to imputability; but “ without sin,” 
 without the liability of being again offered up in Sacrifice to atone for sin. He will 
 appear glorious and immortal, not to be judged like the rest of men, but to judge the 
 world, to carry consolation to those who, submitting to privations for his sake 
 patiently expect his coming—a very appropriate exhortation for the Hebrews, who were 
 suffering for the faith. Christ died once for the sins of “many” his satisfaction was 
 offered for the sins of all , and all are “many.” The infinite value of Christ’s death 
 excluded the necessity of its repetition—one death answered all the ends of univesal 
 redemption; the Jewish oblation had only a limited effect, toties quoties. 
 
HEBREWS, X. 
 
 227 
 
 CHAPTER X. 
 
 Ena Issts. 
 
 The Apostle, having shown in the preceding chapter, that one bloody oblation of Christ had 
 amply atoned for sin and answered all the ends of universal redemption, proceeds to 
 show , in this, that CImist alone coidd redeem us and remit sin For, as to the law and the 
 sacrifices of the Levitical priesthood, in which the Hebrews so much confided, he proves 
 by several arguments, from verse 1 to ig, that they contained no efficacy whatever for the 
 remission of sin. First, the law and the legal sacrifices were only the shadow of the 
 future goods promised us by Christ; but not the reality promised. Secondly, the 
 repetition of these sacrifices—and reference is directly made to the annual great sacrifice 
 of expiation—for the selfsame sins that were before remitted, proves their inefficacy for 
 remitting sin. And thirdly, it was impossible for the blood of animals, of its owti 
 nature and intrinsic efficacy, to remit sin, as the Hebrews vainly imagined (1-5). 
 
 The Apostle proves from SS. Scripture, the inefficacy of the ancient sacrifices for the 
 remission of sin. He introduces Christ addressing his Father, Psalm xxxix., “ Sacrifices 
 a 7 id oblationsfi arc., and fro 77 i this prophetic quotation, he draws a twofold co 7 iclusio 7 i — 
 
 first, by saying “ Sacrifices . thou wouldst notfi Christ has shown the abolition of the 
 
 sacrifices referred to ; a 7 id secondly, by say mg, u Behold I come fi arc., the institution of 
 the second descriptmi of sacrifice, which Christ offered according to the will of 
 God (6-10). 
 
 Their repetitio 7 i proved the inefficacy not only of the afumal sacrifices, but also the inefficacy 
 of the daily sacrifices, offei'ed 77 iorni 7 ig and evening ani 07 ig the Jews ; whereas Christ, 
 by one bloody oblatio 7 i of himself, has made full atone 7 )ient for sin, and purchased a 
 treasure of gracefor sa 7 ictifying 7 nen, at all times (11-14). The Apostle then proves, from 
 the Pi'ophet Jere 7 nias, the inefficacy of the ancient sacrifices for remitting sin (15-19). 
 
 Having proved the abrogation of the legal sacrifices, and shown the superior excellence of 
 the priesthood of Christ, and of his sacrifice over the Levitical priesthood and their 
 offer mgs, he exhorts the Hebrews to constancy in the faith (19-21). He deters them 
 from co 7 nmitting the dreadful crime of apostacy (24-31). He calms the fears which his 
 words were calculated to inspire, by re77iinding them of their past good works of charity 
 ( 3 2 “ 34 )* Filially, he exhorts them to hold out for a short time, when they shall reap 
 the full fruit of their past labours and sufferings. 
 
 Cest* 
 
 I. FOR the law having a shadow 
 of the good things to come, not 
 the very image of the things : by 
 the self-same sacrifices, which they 
 offer continually every year, can 
 never make the comers thereunto 
 perfect: 
 
 ©arapforase, 
 
 1. Christ was offered to make atonement for the 
 sins of all (ix. 28), and Christ alone could remit sin; 
 for, as to the law, it contained only the shadow, or 
 mere representation of the future goods, procured for 
 us by Christ, but not the things promised, in their 
 real form. Hence, it could neither justify nor remit 
 the sins of the priests officiating under it, much less 
 those of the people by the self-same annual victims 
 continually offered up, as sacrifices of expiation . 
 
 Commentary 
 
 1. In verse 28, of the preceding chapter, it is implied, that Christ alone could confer 
 justification and remit sin ; and, to prove this implied proposition, the Apostle proceeds 
 
22$ 
 
 HEBREWS, X. 
 
 UC£t. 
 
 2. For then they would have 
 ceased to be offered : because the 
 worshippers once cleansed should 
 have no conscience of sin any longer: 
 
 3. But in them there is made a 
 commemoration of sins every year. 
 
 paraphrase* 
 
 2. For, if these victims had the effect of remitting 
 sin, there would be no occasion for their renewal (in 
 co?nmemoratio 7 i of the self-same sins, for which they 
 were before offered); because the ministers once 
 purified would require no further expiation, and 
 would have no further consciousness of the sins 
 already remitted. 
 
 3. But what is the fact? It is, that in the annual 
 sacrifices—namely, of expiation —there is made a com¬ 
 memoration and confession of the self-sanie sins , as if 
 actually subsisting and uncancelled. 
 
 Commentary* 
 
 to point out the utter insufficiency for justification of the Jewish sacrifices, in attributing 
 too much efficacy to which the principal error of the Hebrews consisted. 
 
 “ For the law.” By “ the law ” is understood the entire law of Moses. The word 
 “ shadow,” is understood by some to mean, an obscure delineation and outline, opposed 
 to the perfect picture of a thing. The idea is borrowed from the art of painting. 
 Others, more probably, understand it of the shadow as opposed to the body or reality, 
 of which it is a shadow, which opinion better accords with the words of the Apostle 
 (Colossians, ii. 7). 
 
 “ Of the good things to come,” i.e., to be given us by Christ—viz., grace, remission 
 of sin, justification, &c., of which the legal remission was a mere figure. 
 
 “Not the very image of things.” “ Image,” (ekdm) signifies the things themselves 
 appearing in their most perfect representation—viz., in their own real form, in which 
 sense, the word is employed, when it is said of Christ, that “ he is the image of God.” 
 (2 Cor. iv. 4; Col. i. 5). 
 
 “ Which they offer every year,” refers to the great sacrifice of expiation offered once 
 a year, by the high priest. 
 
 “ Cannot make the servers perfectand the Apostle leaves it to be implied, that 
 if they cannot sanctify the ministering priest, nor remit his sins, much less, can they 
 remit the sins of the people. 
 
 2. “ For then they would have ceased to be offered.” The ordinary Greek reading 
 is, ovk av eiravoavTo, they would not have ceased. The negative, not, is omitted in the 
 Syriac and other copies ; it is inserted by Griesbach, on the authority of manuscripts, 
 and will make no difference in the meaning of the passage. The words mean, that if 
 these victims had the effect of remitting the sins for which they were offered, they 
 would not have been repeated, for the self-same si?is. 
 
 3. Now, they are repeated for the self-same sins. In these annual sacrifices of 
 expiation there is made a remembrance and confession of the same sins commemorated 
 in preceding years; for, in the sacrifice of the emissary goat (Leviticus, xvi. 21), the 
 pontiff is enjoined to confess over him “ all the iniquities, offences, and sins of the 
 children of Israel,” without exception or distinction. Therefore, the very law itself 
 supposes the inefficacy of preceding annual sacrifices of expiation; since, if once 
 expiated, what necessity would there be for offering up sacrifices for the sa?ne sins 
 continually ? 
 
 Objection. —Catholics have the sacrifice of the Mass daily offered up; they also 
 recur daily to the sacrament of Penance, and maintain, still, that the repetition of 
 either does not prove its inefficacy. Does not this manifestly contradict the doctrine 
 of the Apostle ? 
 
 Answer. —In reply, it is merely necessary to say, that if the reasoning of the 
 Apostle be closely examined, it will be easily discovered, that the Catholic practice 
 does not furnish the slightest ground for the foregoing objection. The Apostle is 
 proving the inefficacy of the sacrifices of expiation annually presented for sin, from the 
 fact of these sacrifices being offered up each year for the self-same sins , for which they 
 were offered up in preceding years. “ In them there is made a commemoration of sins 
 every year ” (verse 3). He does not suppose that they were offered up for the sins of 
 the current year merely; for, the law commands the high priest to offer up the 
 
HEBREWS, X. 
 
 229 
 
 4. For it is impossible that with 
 the blood of oxen and goats sins 
 should be taken away. 
 
 5. Wherefore, when he cometh 
 into the world, he saith : Sacrifice 
 and oblation thou wotildcst not: but 
 a body thou hast fitted to me: 
 
 fiarapbrase. 
 
 4. (These sacrifices, then, did not remove the guilt 
 of sin—in them was only made a remembrance of 
 sin); for, it is absolutely impossible that the blood of 
 animals, of oxen and of goats, could, of its own 
 intrinsic efficacy, remit the guilt of sin. (This was 
 reserved for the precious blood of Jesus Christ). 
 
 5. Hence it is, that entering into the world at his 
 Incarnation, he says to his heavenly Father (Psalm 
 xxxix.), sacrifice and oblation thou hast rejected and 
 abolished, as no longer grateful to thee; but, a body 
 fit for immolation thou hast given to me. 
 
 Commentary 
 
 sacrifice of expiation annually for his sins, whether he sinned that year, or not; from 
 this, the law abstracts. It is on the circumstance of the repetition of the sacrifices for 
 the self-same sins , that the Apostle grounds his argument, which may be reduced to 
 this form :— If the sacrifices of the Old Lazv had the effect of justifying and remitting 
 the sins of the servers, they would not be offered repeatedly for the self-same sins (verse 2). 
 Which proposition he proves thus :— Because if they remitted sins, then, the worshippers 
 would have no further consciousness of the si?is remitted (verse 2). But, we find there 
 is a confessioti of the same sins made in them every year (verse 3). Therefore, they do 
 71 ot reniit sin. That such is the reasoning of the Apostle will appear quite clear, if it 
 be borne in mind that the proposition, though apparently affirmative, “they would 
 cease to be offered,” is equivalent to the negative proposition, they woud 7 iot be offered, 
 contradictory of the proposition, verse 3 : “ But in them there is made a commemo¬ 
 ration! &c. These contradictory propositions must, therefore, have the same subject 
 and attribute ; and to the former proposition, “ they would cease to be offered,” must 
 be added the words, “in commemoration of sins,” which is the same as ,for the 
 self-same sins, “every year;” otherwise, the reasoning of the Apostle would be 
 inconclusive. Where, then, is the parity between the cases of repetition referred to by 
 the Apostle and the Catholic practice ? Is Mass offered up for sins already remitted ? 
 —or, is penance resorted to, as a matter of precept, for sins already forgiven? 
 Certainly not. Hence, there is no parity. Besides, the reasoning of the Apostle 
 would not prevent the repetition of the Mass, as a holocaust, as a peace-offer mg, &c.; 
 his argument, even supposing it to apply to the Mass, would only prove against its 
 repetition, as an expiatory sacrifice; for, it is of such he is speaking. 
 
 Nor is it true, that the repetition of the Mass is, even in this latter respect, that is 
 to say, as a sacrifice of expiation, in the slightest degree affected by the reasoning of 
 the Apostle; for, he is treating of redemptory sacrifices. Now, one redemptory sacrifice, 
 if efficacious, should not be repeated; for, it is only an Infinite Being could offer it. 
 Its value, therefore, would be infinite, and its repetition, useless. Whereas, the Mass, 
 being only an applicatory sacrifice, subordinate to, and in substance, the same as, the 
 sacrifice of the cross, of which it is a real commemoration and unbloody continuation, 
 deriving from it all its efficacy, should be no more abolished than the other channels 
 of divine grace, to say nothing of its repetition, as an holocaust or peace-offering, &c. 
 
 4. This is confirmatory of the preceding. “ It is impossible,” &c., in the sense of 
 the Hebrews, who imagined it could remit sin, of its own mtrinsic efficacy. No doubt, 
 the blood of animals could remit sins, if there were a connexion divinely instituted, as 
 in the case of the water, in baptism ; but no such connexion had been instituted in the 
 Old Law. If sin had been ever remitted, it was, ex opere operaniis. The Apostle, by 
 saying, “ it is impossible,” &c., shows, that he is speaking of our redemption, which 
 was to be effected by the substitution and vicarious offering of Him, * on whom the 
 Lord laid the iniquity of us all.”—(Isaias liii.) 
 
 5. He proves the inefficacy of the ancient sacrifices, from the SS. Scriptures. It 
 was on this account, that in Psalm, xxxiv. (which, some say, regards Christ; at least, if 
 it regard David directly, it refers to Christ mystically) Christ is introduced as address¬ 
 ing his Father in these words—“ Sacrifice ,” &c. These words show the little regard in 
 which every species of ancient sacrifices was held by God the Father. “ Sacrifice ,” i.e., 
 
230 
 
 HEBREWS, X. 
 
 Uest. 
 
 6 . Holocausts for sin did not 
 please thee. 
 
 7 . Then said I: Behold I come: 
 in the head of the book it is written 
 of me : that I should do thy willy 
 0 God. 
 
 8. In saying before, Sacrifices, 
 and oblations, and holocausts, for 
 sin thou wouldest not, neither are 
 they pleasing to thee, which are 
 offered according to the law. 
 
 9. Then said I, Behold, I come to 
 do thy will, 0 God: he taketh 
 away the first, that he may establish 
 that which followeth. 
 
 10. In the which will, we are 
 sanctified by the oblation of the 
 body of Jesus Christ once. 
 
 paraphrase. 
 
 6. Holocausts for sin did not phase thee. 
 
 7. Then, said I: Behold, I am present, prepared 
 (according to what has been foretold of me in the 
 entire of the Scriptures) to do thy will. 
 
 8. In this quotation from Psalm xxxix., spoken 
 by Christ, two things are to be specially noted: first, 
 he says, sacrifices, and oblations, and holocausts 
 for sin thou hast held in no regard, nor have any of 
 the offerings prescribed, by the Old Law, been pleasing 
 to thee : 
 
 9. Secondly, he says :—Behold, I am ready, O God, 
 to do thy will. In the first words, “ sacrifices? &c., he 
 shows the abolition of the ancient oblations there 
 referred to; and by saying, Behold I come, &c., he has 
 established the second kind of sacrifices, which Christ 
 offered, according to the will of God. 
 
 10. Conformably to which will of God (whereby he 
 wished that Christ would be offered as a victim), we 
 are sanctified by the bloody oblation of the body of 
 Christ, once. 
 
 Commentary. 
 
 offering of bloody victims. “ Oblation? .of, unbloody. “ Thou wouldst not.” He did 
 not wish for them permanently; because they did not possess the effect of remitting 
 sin; moreover, as they were but types, he did not wish for their continuance, 
 after the reality had come. “But a body thou hast fitted to me.” These words 
 are quoted by St. Paul from the Septuagint version, as, indeed, are all his quota¬ 
 tions in this Epistle. In the Hebrew version, followed by St. Jerome in our 
 Vulgate on the Psalms, the words are, “ But thou hast bored ears for me,” expressive 
 of his servile condition and obedience, in allusion to the boring of the ears of perpetual 
 servants, among the Jews.—(Exodus, xxi. 6). The meaning of both readings is 
 not different, as the “ boring of his ears,” and “ fitting a body to him,” both denote the 
 obedience of Christ. The reading of the Septuagint better suits the scope of the 
 Apostle: God gave him a passible body, otherwise he could not offer sacrifice to God, 
 nor “ take away the first, by establishing that which followeth ” (verse 9). 
 
 6. “ Holocausts for sin did not please thee,” not^because they were bad; but, imper¬ 
 fect. In the Greek of this place, and in the Psalm, it is, oXoKavruj/jiara Kanrtpi ajxap- 
 nag, holocausts and for sin , i.e., holocausts and sin offerings. The “ holocausts for sin? 
 according to our version, probably regard the great sacrifice of expiation, which was 
 both a holocaust and sin offering; but, generally speaking, holocausts and sin offerings 
 were quite distinct. 
 
 7. “ Then said I.” The word “ then? according to some, refers to the time when the 
 ancient sacrifices ceased to please God the Father; or, more probably, it has the force 
 of, therefore, “ I come? I am ready “ to do thy will (it is written of me in the head of the 
 booh.’’) It will make the reading more clear, if these words, “ in the head of the booh, 
 &c., be enclosed within a parenthesis. In the Hebrew, the reading is, “ in the volume, 
 or, roll of the book? in which allusion is made to the mode, in which the books of the 
 law among the Jews were folded up on rollers. The words, most probably, mean, that 
 the sum or contents of the SS. Scriptures, placed at the beginning of the book, regarded 
 the obedience of Christ to his Father. 
 
 9. From the quotation, the Apostle draws this two-fold conclusion, by saying— 
 u Sacrifice thou wouldest not? Christ has shown the removal or abolition of the first 
 kind of sacrifices referred to; and, by saying, “ Behold I corne? &c., the institution of 
 the second description of sacrifice, which he offered according to the will of God. 
 
 10. The Apostle shows what this will of God, which Christ was ready to do, is : it 
 
HEBREWS, X. 
 
 231 
 
 Kelt 
 
 II. And every priest indeed 
 standeth daily ministering, and often 
 offering the same sacrifices which 
 can never take away sins. 
 
 12. But this man offering one 
 sacrifice for sins, for ever sitteth on 
 the right hand of God, 
 
 13. From henceforth expecting, 
 until his enemies be made his foot¬ 
 stool. 
 
 14. For by one oblation he hath 
 perfected for ever them that are 
 sanctified. 
 
 paraphrase* 
 
 11. And not only does the high priest annually 
 repeat the sacrifice of expiation (making a commemo¬ 
 ration of the same sins), but in the daily sacrifices, at 
 which the priests minister in turn, the same victims 
 are offered, the same repetition made—hence, they too, 
 for a like reason, cannot take away sins. 
 
 12. But Christ, after having offered one sacrifice, 
 which satisfies for all sins, sitteth glorious at the right 
 hand of God, 
 
 13. Awaiting the time, when his enemies shall be 
 made his footstool. 
 
 14. For, by one bloody oblation of himself—an 
 oblation of infinite value, extending to all generations— 
 he perfected those who are sanctified at all times; in 
 other words, by this one bloody oblation of himself, he 
 made atonement for all sin, and purchased* the trea¬ 
 sures of grace, whereby men are sanctified at all times. 
 
 Commentary* 
 
 is this—viz., that in the body which his Father had given him, he would make one bloody 
 offering of himself, which would be a source of redemption and sanctification to the 
 entire world. 
 
 11. In this verse he proceeds to show, that the circumstance of their repetition did 
 not prove the inefficacy of the annual sacrifices of expiation only; that it also 
 proved the same, for a like reason, in regard to the daily sacrifices, offered morning and 
 evening, by the priests in their turn. “ And every priest standeth,” in fear and awe; 
 “daily ministering,” morning and evening (Numbers, xxviii.) “Often offering the 
 same sacrifices, which can never take away sin,” any more than could the annual sacrifice 
 of expiation, offered by the high priest alone. 
 
 12. “But this man offering one sacrifice,” i.e., after having offered one sacrifice. 
 The Greek for “ offering,” irpoaEviyKaq, means, having offered. “ Sitteth ” in glory and 
 triumph. The Jewish priest “stood” with fear and awe; he “sitteth” in glory and 
 majesty. 
 
 13. Nor will he leave this seat of glory until his enemies are prostrated, according to 
 the promise of the Royal Prophet (Psalm cix.)—“Sit at my right hand, until I make 
 thine enemies thy footstool.” This subjection of all things to Christ will fee manifested 
 at the end of the world.” 
 
 14. He need not leave heaven to repeat, like the Jewish priest, the bloody oblation 
 of himself; for, by one such oblation, he has compassed all the ends of Redemption, he 
 has made perfect atonement for sin, and merited the graces, whereby men are, at all 
 times, sanctified. 
 
 Objection. —Against the sacrifice of the Mass. In these two chapters, the Apostle 
 allows only one oblation of Christ, therefore, he excludes the repeated oblation of him 
 in the Mass, as opposed to the unity of his offering. 
 
 Answer. —The oblation of Christ referred to by the Apostle in these chapters, and 
 the repetition of which he rejects, is the bloody oblation on the cross; for, there is 
 question of the oblation, by which “he perfected” (or sanctified) “all;” i.e., redeemed 
 mankind, and atoned for sin ; the oblation wherein, if repeated, he should suffer death 
 (ix. 26). But, from the fact that he cannot be offered up again, in a bloody manner, can 
 it be inferred, that he cannot be offered, in an unbloody manner ? As well might it be 
 inferred from the fact of God having promised, that the world would not be again 
 destroyed by water, that therefore, it is not to be destroyed in any other way, whether 
 by water or by fire, which would be contrary to faith. Christ is offered up, in an unbloody 
 manner, in the sacrifice of the Mass; and the Apostle, for reasons already assigned, 
 does not refer to that oblation ; it does not fall within his scope; nor, perhaps, would 
 it be expedient at the time, to do so. 
 
232 
 
 HEBREWS, X. 
 
 Uest 
 
 15. And the Holy Ghost also 
 doth testify this to us. For after 
 that he said : 
 
 16. And this is the testament 
 which I will make unto them after 
 those days, saith the Lord. I will 
 give my laws in their hearts, and on 
 their minds will I write them: 
 
 17. And their sins and iniquities 
 1 will remember no more. 
 
 Iparapferase* 
 
 15. The testimony of the Holy Ghost is corrobora¬ 
 tive of the same, viz., that the remission of sin was not 
 attached to the Old Law, this being a distinguishing- 
 characteristic of the New; for, having said, (Jeremias, 
 xxxi) 
 
 16. This is the testament, which I will make unto 
 them, after those days, saith the Lord, I will engrave 
 my laws on the their hearts, and on their minds will I 
 write them. 
 
 17. And their sins and iniquities I will remember 
 no more. 
 
 Commentary 
 
 But, by saying, he can be offered, only once , does he not exclude a second oblation 01- 
 more ; and hence, the oblation made of him, in the Mass ? 
 
 Answer. —He excludes a second oblation of the same kind, and presented in the same 
 way . The unity of Christ’s oblation is insisted on, in opposition to other reiterated obla¬ 
 tions. Now, to any person attentively examining the reasoning of the Apostle, in these two 
 chapters, it must appear quite clear, that the opposition instituted is, between the bloody 
 oblation of Christ on the cross, and the annual and daily sacrifices of the Jews, the effi¬ 
 cacious and fruitful unity of the former being contrasted with the useless multiplicity of 
 the latter. The objection, therefore, is quite inconclusive; Christ will not be offered up a 
 second time —which, to be true, must mean— in a bloody ma?iner. Therefore , he will ?iot 
 be offered up, in a?i unbloody manner. Just as conclusive would it be to say— The world 
 will not be destroyed again by the waters of deluge. Therefore, it will be destroyed in no 
 other way, atid it shall be eternal. The Apostle excludes the repetition of the sacrifice 
 of Christ in the Mass, as a redemptory sacrifice, as making atonement and offering 
 satisfaction for sin; in which respect only, the sacrifice of Christ is contrasted with the 
 annual and daily sacrifices among the Jews; he never contemplates rejecting the 
 repetition, or rather the continuation of the same, in an unbloody manner, as applicatory 
 of the merits purchased on the cross. On the cross, an infinite treasure of merit was 
 purchased; a satisfaction offered, adequate to make reparation for the sins of ten thou¬ 
 sand worlds. But, no Christian can deny that by the institution of God himself, there 
 are certain channels required for the application to our souls, in a limited degree, of this 
 treasure of grace, in itself infinite. What else is the end of the sacrament of baptism, 
 to which all Christians have recourse for the remission of original sin ?—and Catholics 
 regard the sacrifice of the Mass, as a channel through which are applied to us the merits 
 and graces purchased on the cross. Surely, it cannot be alleged that the sins of the 
 elect are directly remitted by the merits of Christ, the instant they are committed. 
 Would this not be plainly opposed to the precept, inculcated in several passages of SS. 
 Scripture, of recurring to baptism for the remission of sin ? Would not be opposed 
 to the words of our redeemer :—“ He that believeth and is baptized, shall be saved ; 
 but he that believeth not, shall be condemned?”—(Mark, xvi. 16). It is opposed to 
 the manner in which the Jews converted after St. Peter’s first sermon were justified. 
 They were told, “ to do penance, and to be baptized, every one of them, for the remis¬ 
 sion of their sins ” (Acts, ii. 28). Now, on their justification was to be modelled that 
 of all the Gentiles, who at the preaching of the Apostles did penance, believed, were 
 baptized, and their sins thus remitted. 
 
 15. The Apostle adduces the testimony of the Holy Ghost, to prove that the remis 
 sion of sin wgs not effected by the sacrifices of the Old Law, but only by those of the 
 New. He quotes from chapter xxxi. of Jeremias, referred to in chapter viii. of this 
 Epistle. The proof is taken from verse 17. By saying that in the new testament 
 which he was to make with his people, “ he would no longer remember their sins,” i.e., 
 that he would remit them, he implies, that in the old testament there was no such 
 efficacy, this being a distinguishing characteristic of the new. The reading from verse 15, 
 in our version, is suspensive and imperfect. There is nothing corresponding with the 
 words, “after that he said ” (verse 15); nor does it appear, that there are any words 
 
HEBREWS, X. 
 
 233 
 
 Uejt. 
 
 18. Now where there is a remis¬ 
 sion of these, there is no more an 
 oblation for sin. 
 
 19. Having therefore, brethren 
 a confidence in the entering into 
 the Holies by the blood of Christ : 
 
 20. A new and living way 
 which he hath dedicated for us 
 through the veil, that is to say, his 
 flesh, 
 
 21. And a high priest over the 
 house of God : 
 
 ©arapbrase* 
 
 18. Now, where these are remitted, and a ransom 
 adequate to make atonement for them offered, there is 
 no further need for any such oblation for sin. 
 
 19. Having, therefore, brethren (from what has 
 been already shown regarding the efficacy of the blood 
 of Christ, his entering heaven in quality of our high 
 priest, to open it for us, &c.), a well grounded confi¬ 
 dence of entering the Holy of Holies of heaven, through 
 the efficacy of the same blood. 
 
 20. And having a new way hitherto untrodden, and 
 a living way which Christ dedicated, and first entered 
 on through the veil 6f his own flesh. 
 
 21. And a great meditating Pontiff, placed over the 
 entire Church militant and triumphant, to guard the 
 concerns of both. 
 
 Commentary 
 
 expressing the result which they would seem to imply or denote. Hence, some Expositors 
 endeavour to remedy this, by making the words, “ saith the Lord” the beginning of 
 the second member of the sentence, as if they ran thus:—“After that he said” 
 (verse 15),“ then saith the Lord, I will give my laws, &c.” (verse 16). The words, 
 “ saith the Lord ,” however, regard the preceding, and are a part of the prophetic quota¬ 
 tion. Others supply, at verse 17, such words as these:— “Then, he said, and. their 
 sins” &c. It maybe, that the sense is suspended from verse 15 to 18; as if, the 
 Apostle made the conclusion drawn from the prophetic quotation, the second member 
 of the sentence, thus:—“For, after that he said,” &c. (verses 15, 16, 17), then, the 
 only conclusion to be arrived at is, that where sins are remitted, there is no need for 
 any further such oblation (verse 18). 
 
 18. “ Now where there is remission of sin,” &c. There is no necessity for repeating 
 oblations for sins already remitted. This is quite clear, if there be question of actual 
 remission. Nor can there be any difficulty about it either, if there be a question of 
 potential remission, in the sense that there has been a ransom paid, and a redemptory 
 sacrifice offered for them; because, one redemptory sacrifice, if efficacious, must be a 
 sacrifice of infinite value; and hence, its repetition as such, would be useless; but 
 neither signification of the words is opposed to the repeated offering of applicatory 
 sacrifices for sins, not yet actually remitted; the Mass, therefore, as an applicatory 
 sacrifice, is not excluded; if so, the other means of grace, faith, hope, contrition, sacra¬ 
 ments, should be excluded as well, on the same principle. 
 
 19. Some Expositors say, that the second, or moral part of this Epistle commences 
 at this verse. It is more likely, that one of the principal dogmatic parts of the Epistle, 
 regarding the necessity of divine faith, concerning which, it would appear, the Hebrews 
 entertained rather serious doubts, yet remains to be treated of; but before engaging 
 them in this point, he wishes to deter them from the crime of apostasy, by a strong 
 denunciation of its heinous enormity. “ In the entering into the Holies,” of entering 
 heaven, the true Holy of Holies. 
 
 20. “And a new and living way,” “ New,” because untrodden by any before Christ; 
 “living,” because it leads to life eternal, or, “living,” i.e., permanent, and not to be 
 destroyed, like the Jewish tabernacle. “Which he hath dedicated for us.” The Greek, 
 eveKauinrev, literally means, which he initiated, or, first opened for us. “ Through the 
 veil, that is to say, his flesh.” The allusion to the Jewish tabernacle is kept up, the 
 veil of which was a type of Christ’s flesh ; because, as the veil was to be removed for 
 the entrance of the high priest into the Holy of Holies, and he should pass through 
 it; so was Christ to pass through our assumed nature, and through its division 
 on the cross, into the sanctuary of heaven, and open it for us. His flesh may be 
 also called the “veil,” because, it concealed his Divinity, as the veil of the taber¬ 
 nacle concealed the sanctuary from the gaze of the people; the former reason is the 
 more probable. 
 
2 34 
 
 HEBREWS , X. 
 
 IPatapbra sc- 
 
 22. Let us approach with sincere minds, in the 
 fullest conviction which faith carries with it, having 
 our hearts cleansed from the defilements of sin, and 
 our bodies washed with the cleansing waters of 
 baptism. 
 
 23. Let us hold firm and unwavering, the confession 
 of faith and hope which we professed in baptism (for 
 he is infinitely veracious, on whose promises, our faith 
 and hope are grounded); 
 
 24. And let us observe each other attentively, so as 
 to be excited to emulation, in the exercise of charity 
 and good works; 
 
 25. Not imitating the perverse example of a certain 
 class of persons, in forsaking our public meetings, and 
 the Church itself, but rather consoling each other, and 
 by charitable admonitions, exhorting each other to per¬ 
 severance, and this with greater zeal, as we know that 
 the day of retribution is drawing near. 
 
 26. For, to us, who, after receiving a knowledge of 
 the truth, and becoming members of the Church, 
 wilfully commit the sin of receding from her, there is 
 left, in that state, no redeeming victim for sin. 
 
 Commentary 
 
 22. “ Having our hearts sprinkled from an evil conscience ; ” i.e., purified from sin, 
 which generates an evil conscience, “ and our bodies washed with clean water,” i.e., 
 having our bodies washed with the cleansing waters of baptism. In the words, 
 “sprinkled” and “washed,” is contained an allusion to the legal ablutions and asper¬ 
 sions, required for entering the Jewish sanctuary. These had mystical reference to the 
 purity of conscience, required for Christians to enter heaven. 
 
 How could the Apostle, in the sense assigned to them, address the words, “ and out 
 bodies washed” &c., to those already baptized, since baptism cannot be repeated ? 
 
 Answer. —Some say, that the words merely regard catechumens; others, that, even 
 in regard to the baptized, they mean, having that purity of soul, which is like your 
 baptismal renovation. 
 
 23. “The confession of our hope;” because subjects of hope form a part of the 
 profession of our faith, and hope is founded on faith, in the promises of God, hence he 
 adds (“for he is faithful,” &c.) 
 
 24. The circumstance of viewing each other’s actions was calculated to create a 
 rivalry, and this should be in the right way, in exercising charity, by being blind to the 
 faults, and alive to succour the wants of one another. 
 
 25. “ The day approaching,” by which some understand the destruction of Jerusalem, 
 when, by the total extirpation of their present persecutors, they will obtain a respite 
 from persecution; it more probably, however, refers to the day of retribution in the life 
 to come; for, this is the balm of consolation, which the Apostle usually proposes to 
 those who are suffering for justice sake. “Forsaking not our assembly;” by which 
 some understand the common assemblies of the faithful, convened for the purposes of 
 mutual instruction and edification. Others say, it refers to the Church, which they were 
 deserting by apostasy, to which allusion would appear to be made in the following 
 verses. The passage will admit of both interpretations, the one subordinate to the 
 other—the desertion of the places of divine worship, and of the meetings, in which the 
 Christians consoled and encouraged each other under persecution, would serve as a 
 preparation for desertion of the Church, or the society of Christians altogether, by the 
 sin of apostasy. 
 
 26. The sin, to which he refers in the words, “sins wilfully,” and from the commis¬ 
 sion of which, or exposure to it, he wishes to deter them, is the sin of apostasy. This 
 is clear from the strong language, which the Apostle applies to it (verse 29). It is true 
 to say of such, that “no sacrifice for sin ” is left them, not in Judaism, into which they 
 
 22. Let us draw near with a true 
 heart in fulness of faith, having our 
 hearts sprinkled from an evil con¬ 
 science, and our bodies washed 
 with clean water. 
 
 23. Let us hold fast the confession 
 of our hope without wavering (for he 
 is faithful that hath promised), 
 
 24. And let us consider one 
 another to provoke unto charity 
 and to good works : 
 
 25. Not forsaking our assembly, 
 as some are accustomed, but com¬ 
 forting one another , and so much 
 the more as you see the day 
 approaching. 
 
 26. For if we sin wilfully after 
 having the . knowledge of the truth, 
 there is now left no sacrifice for 
 sins, 
 
235 
 
 HEBREWS , X. 
 
 Vest. 
 
 27. But a certain dreadful expec¬ 
 tation of judgment, and the rage of 
 a fire which shall consume the 
 adversaries. 
 
 28. A man making void the law 
 of Moses, dieth without any mercy 
 under two or three witnesses : 
 
 29. How much more, do you 
 think, he deserveth worse punish¬ 
 ments, who hath trodden under foot 
 the Son of God, and hath esteemed 
 the blood of the testament unclean, 
 by which he was sanctified, and 
 hath offered an affront to the Spirit 
 of grace ? 
 
 30. For we know him that hath 
 said : Vengeance belongeth to me, 
 and I will repay. And again : The 
 Lord shall judge his people. 
 
 paraphrase* 
 
 27. We have only to expect the terrible and dread 
 judgment of God, and the raging vehemence of the fire 
 of hell, which is destined to devour God's enemies. 
 
 28. A man apostatizing from the law of Moses, is 
 inexorably put to death, on the testimony of two or 
 three witnesses. 
 
 9. How much heavier punishment, think you, does 
 he not deserve who, by his apostasy, has trodden under 
 foot and treated with the greatest ignominy the Son of 
 God—approving of this conduct in the Jews—has 
 esteemed the blood of the testament, m which he was 
 sanctified, common and unclean, and offers an affront 
 to the Holy Ghost, the fountain of grace ? 
 
 30. And we know, he shall suffer all the punishment 
 he deserves; for, the Lord has declared, that the ful¬ 
 ness of revenge is his, and that he will inflict it, and 
 also, that he will take judgment for his people, and 
 punish their enemies. 
 
 Commentary, 
 
 relapse—the Jewish sacrifices being incapable of remitting sin, and, therefore, abolished 
 for their inefficacy—nor in Christianity, which they are supposed to have abandoned. 
 
 Objection. —In the interpretation now given, the words, “ after having the 
 knowledge of the truth," will have no meaning, since it is true of those who had 
 never received the truth, but remained in Judaism, that no sacrifice was left for them 
 either. 
 
 Answer. —It is perfectly true of them also ; but, the Apostle mentions this circum¬ 
 stance, as peculiarly affecting those whom he addresses, and aggravating their sin; 
 while their conversion would be more difficult than would be the conversion of those 
 who never embraced the faith. 
 
 27. Hell fire is personified and represented, as zealously exerting itself to punish 
 God’s enemies. 
 
 28. The Apostle, by an argument, a minore admajus , shows the enormous guilt of 
 the Christian apostate, and the heavy anger which he provokes. “ Making void the 
 law of Moses,” refers to apostasy from the law—the punishment inflicted is that marked 
 out for apostates.—(Deuternomy, xvii.) The 'word “making void,” involves more 
 than violating a single precept; it involves the throwing away the entire law. The 
 comparison shows that the Apostle, in the preceding verse, is referring to the crime of 
 apostasy. 
 
 29. The apostate from Christianity, by the one act, perpetrates three crimes of the 
 blackest enormity : “ He treads under foot the Son of God,” by approving of the act 
 of the Jews, trampling on him and maltreating him. “ He esteems the blood of Christ 
 unclean.” (The Greek for “unclean” is kolvov). By deserting to Judaism, he 
 looks upon the blood of Christ, in which he was before sanctified, of no more efficacy 
 than the common blood of oxen or of goats—nay, of less, since deserting the latter, he 
 recurs to the former; “and hath offered an affront to the spirit of grace,” or the Holy 
 Ghost, by despising and undervaluing the several gifts of the Holy Ghost, received in 
 the faith, which he now deserts. These words could be strictly true of a sinner 
 relapsing into any mortal sin from a state of grace ; but, they arc more particularly so of 
 the apostate. 
 
 30. “ For we know that he saith i.e., so surely as the apostate from Christianity 
 deserves more severe punishment than the apostate from the law of Moses, so surely 
 shall he be visited with this merited punishment. “ Vetigeaticc belongeth to me,” &c. 
 These words, taken from Deuternomy (chap, xxxii.), were originally applied to the 
 idolatrous Gentiles, the enemies of God. “ And again : the Lord shall judge his people” 
 These are the words of Moses. The word il judge,” is generally understood, will 
 
HEBREWS , X. 
 
 23b 
 
 Ge$t. 
 
 31. It is a fearful thing to fall into 
 the hands of the living God. 
 
 32. But call to mind the former 
 days, wherein, being illuminated, 
 you endured a great fight of afflic¬ 
 tions. 
 
 33. And on the one hand indeed 
 by reproaches and tribulation 
 were made a gazing stock ; and on 
 -the other, became companions of 
 them that were used in such sort. 
 
 34. For you both had compassion 
 on them that were in bands, and 
 took with joy the being stripped of 
 your own goods, knowing that you 
 have a better and a lasting sub¬ 
 stance. 
 
 35. Do not therefore lose your 
 confidence, which hath a great 
 reward. 
 
 36. For patience is necessary for 
 you : that, doing the will of God, 
 you may receive the promise. 
 
 paraphrase. 
 
 31. It is a dreadful thing for the impenitent to fall 
 into the hands of the living God, who, therefore, will 
 never cease to inflict punishment. 
 
 32. Call to mind the days of your first fervour, in 
 which, having been enlightened in baptism, you 
 endured a great struggle with afflictions; 
 
 33. Partly by being yourselves exposed to public 
 insult and suffering, and partly by being made par¬ 
 takers by sympathy, in the sufferings of the others 
 similarly maltreated. 
 
 34. You were made partakers in the sufferings of 
 others, when you sympathized with the Christians 
 cast into chains, and were personally exposed to 
 injury in the plunder of your property, knowing from 
 faith, that a better and more lasting substance was in 
 store for you in heaven. 
 
 35. Do not, therefore, abandon that confident hope 
 which has sustained you in misfortune, and which has 
 annexed to it a great remuneration. 
 
 36. For, the patient expectation of future goods and 
 liberation from present evils is necessarny for you that, 
 •after having complied with the will of God (wishing 
 you to submit to sufferings), you may obtain the 
 promised inheritance. 
 
 Commentary 
 
 avenge , or take punishment for his people. Some understand it, will punish his 
 ( apostatizing) people. 
 
 31. “ It is a fearful thing to fall into the hands,” *.<?,, to fall into the power, for 
 revenge or punishment, “ of the living God,” who being eternal and omnipotent, will 
 allow his enemies no escape from punishment. The words of David, “ it is better fall 
 into the hands of God than of man,” are not opposed to this, because David speaks of 
 the penitent; St. Paul, of the impenitent. 
 
 32. To the foregoing threats of punishment, the Apostle now joins the allurements 
 of the rewards to which their past fervour and fortitude will entit le them, provided they 
 persevere with patience, for a short time. “ You endured a great fight of afflictions,” 
 /.<?., with afflictions : the metaphor is borrowed from the public contests for prizes. 
 
 33. 34. He explains what their sufferings were :—They consisted partly, in their 
 being publicly and openly exposed to insult and tribulations ; and partly, in their being 
 made partakers of the sufferings of others similarly treated, by mental sympathy 
 and by contributing to their support. He further explains the two members of the 
 preceding sentence, both as to how they suffered personally, and how they suffered by 
 mental sympathy ; he inverts the order and illustrates the second member first. “ They 
 became companions of them ” that suffered; for, they sympathized with the Christians 
 cast into chains, and administered to their wants, and they were made “a gazing stock ” 
 (verse 36), by tribulation, in the confiscation and plunder of their entire property, to 
 which they submitted with joy, calling to mind, that a better and more permanent 
 substance awaited them in heaven. “ You had compassion on them that were in 
 bands,” is read by some, roie SecrfioiQ fiov, “ you had compassion on my bands.* The 
 other reading tolq faofnoiQ, followed by the Vulgate, vinctis , is more common, and best 
 supported by the authority of manuscripts and critics generally. The Greek adds, eu 
 ovpavoig , in heaven. These words are wanting in the Alexandrian and Cambridge MSS. 
 
 35. Hence, suffering for justice sake, has a reward annexed to it, and is a subject of 
 merit. By “ confidence,” some understand the object of confidence, “ which hath a 
 great reward.” 
 
 36. “ (Patience,” v? rofiovrj) means not only the enduring of present evils, but also the 
 
HEBREWS, X . 
 
 ^37 
 
 ^Teirt 
 
 37. For yet a little and a very 
 little while, and he that is to come, 
 will come, and will not delay. 
 
 38. But my just man liveth by 
 faith : but if he withdraw himself, 
 
 he shall not please my soul. 
 
 ♦ 
 
 39. But we are not the children 
 of withdrawing unto perdition, but 
 of faith to the saving of the soul. 
 
 paraphrase, 
 
 37. For, yet a very short time, and he who is to 
 come will come, and will not delay, and will render to 
 each one the reward of his merits. 
 
 38. But, in the mean time, until he come, the just 
 man will live through faith (in which his spiritual life 
 is begun and strengthened); but, if he withdraw 
 himself from faith, he shall not please me. 
 
 39. But I trust we shall not be children of with¬ 
 drawal from the faith, /.<?., of unbelief, unto our 
 destruction, but of perseverance in faith, in order to 
 obtain life everlasting. 
 
 Commentary 
 
 enduring of them in hope of liberation from them, and is the reward to which they 
 conduct, as means. 
 
 37. The shortness of the time of their suffering is an encouragement to them 
 “ For, yet a little, and a very little while.” These words are supposed by many to be 
 the Apostle’s own, and not to form a part of the following prophetic quotation ; others 
 say, they are a part of the quotation. “ He that is to come, will come,” &c. These 
 words, with the following verse, are taken from the prophet Habacuc (chap, ii.), and are 
 quoted by the Apostle, from the Septuagint version. They literally refer to the vision 
 which the prophet saw, and recounted, regarding the liberation of the Jews by Cyrus, 
 from the Babylonian captivity. But, in their mystical and principal sense, they regard 
 the first and second coming of Christ; here, they are applied to the time of his second 
 coming to judgment, which time, though distant and long in itself, is, still, very short, 
 a mere point compared to eternity. 
 
 38. “ But my just man liveth by faith, but if he withdraw himself,” &c. This is 
 according to the Septuagint, with this difference only, that the Apostle transposes the 
 reading, making the last member of the sentence in the prophet, first, and vice versa , in 
 order to render the assertion next verse, 39, more connected. “ My just man lives by 
 faith.” In the Hebrew version, it is “ the just man liveth by his faith.” Faith is the life 
 of the just man ; by it, he receives first and second justification, kept alive by charity 
 and good works. The Apostle evidently includes good works; for, he refers to the 
 patient endurance of the crosses of life, in the midst of which faith sustains the just 
 man—good works are, therefore, included—so does the prophet also ; for he supposes the 
 faithful Jew suffering in captivity, to continue in good works and patient endurance, 
 supported by faith until the coming of the deliverer, Cyrus, promised by God. It 
 is to the faithful Hebrew, suffering for the faith from his countrymen, the Apostle 
 proposes the second coming to judgment of him, whom Cyrus typified .—(See Romans, 
 i. 17—Commentary on.) 
 
238 
 
 HEBREWS, XI. 
 
 0 
 
 CHAPTER XI. 
 
 H n a l y s x s. 
 
 The Hebrews, it would appear, were not sufficiently impressed with the importance and 
 necessity of faith ; and were, therefore, in danger of losing it by apostasy. They were 
 taught to look upon it as a mode of justifying wholly unknown to the saints of the Old 
 Testament; and to these false notions, with which they were imbued, might be traced 
 their fatal facility, in deserting it under the pressure of persecution. The Apostle (x. 38) 
 
 takes occasion from the words of the Prophet Habacuc, to confute this pernicious error. 
 Before making the application of it, in this chapter, to the sainted heroes of old, he first 
 gives a description of faith, describing it by two of its"qualities, best accommodated to the 
 circumstances of those, whom he addresses (verse 1). 
 
 In the next place , applying this faith to the saints of old, he shows that it was owing to it, 
 the most distinguished among them obtained justification (2-39). 
 
 He, finally shou's the great advantage which we, in the New Law, possess over the 
 ancients. We ca?i, at ozice, enter on the possession of the promised blessings, while they 
 were obliged to wait for our time to enjoy them in common with us; and, surely, we 
 should display no less heroism in the cause of faith, of which the blessings and promise 
 are present, than they did, for whom the fulfilment of the promise was distant. 
 
 ZText. fl>arapbrase. 
 
 1. NOW faith is the substance 1. (As, then, the just man lives by faith, [x. 38] 
 of things to be hoped for, the it is of importance for us to know the nature of this 
 evidence of things that appear not. virtue, which is the spiritual life of our souls). Faith 
 
 is the foundation of the blessings we hope for; or, the 
 subsistence in our intellect of the things we hope for; 
 it is the fullest convincing argument of the existence 
 of these things, which are neither the immediate object 
 of our sight nor perceived by reason, but which we 
 still more firmly believe than if we saw them. 
 
 Commentary. 
 
 1. “ Now faith is the substance of things to be hoped for.” In order to render more 
 clear the application of faith to the examples he is about adducing, the Apostle com¬ 
 mences with a description of faith, and he describes it, by two of its leading qualities, 
 First—“ It is the substance of things to be hoped for,” to which words, some, with St, 
 Augustine give this construction, “ it is the substance of those who hope.” These attach 
 an active signification to the middle verb in the Greek, £\7 vTrocrracrig, cor¬ 
 responding to the words in our version, “ to be hoped for.” Ours is the more probable 
 construction. ‘‘The substance,” i.e., the basis and foundation, on which rest the 
 blessings of salvation we hope for. For, it is, “ the root and foundation of alljustification I 
 (Council of Trent, SS. 6, c. viii.) Without faith we could no more obtain justification 
 than we could build a house without a foundation, or have an accident, ordinarily speak¬ 
 ing, without a substance. Or, the word “ substance ” (in Greek, vnoaraaiQ) more probably 
 means, subsistence, of the things to be hoped for : inasmuch as, faith makes the future 
 goods of the life to come, so to exist in our apprehension, as if we actually possessed 
 them. It gives these things, we hope for, a new and anticipated existence in our 
 minds. 
 
 Secondly—It is“theevidenceof things that appear not v (ovj 3 \e 7 ronivu)v), i.e., of things 
 
V 
 
 HEBREWS , XL 
 
 239 
 
 Uer t. 
 
 2. For by this the 
 obtained a testimony. 
 
 ancients 
 
 3. By faith we understand that 
 the world was framed by the word 
 of God ; that from invisible things 
 visible things might be’made. 
 
 ©arapbrase. 
 
 2. For, it was by this faith in God’s promises, hold¬ 
 ing out distant and, humanly speaking, unattainable 
 goods, that the ancient fathers were distinguished, and 
 obtained from God an illustrious testimony of their 
 sanctity. 
 
 3. Such a faith is as necessary for us, as for them, 
 for understanding the very first principles of revealed 
 religion; for, by faith we learn that creation was 
 moulded into its present harmonious and perfect form, 
 by the command of God, so that from being an 
 invisible shapeless mass or chaos, it assumed its present 
 
 ' visible perfect appearance. 
 
 Commentary 
 
 that are neither visible to the senses, nor perceived by reason. This by no means 
 appears to be an adequate or reciprocal definition of faith; for, things to be dreaded form 
 subjects of faith no less than “things to be hoped for” (v.g.) hell’s torments; so did 
 Noe’s deluge (verse 7). Neither does it appear that obscurity essentially belongs to 
 subjects of faith; for, if so, how could the Blessed Virgin Mary or the Apostles have 
 faith in many of the miraculous works of our Divine Redeemer, which they witnessed? 
 Do we not believe in death, although sensibly taking place, and its universality con¬ 
 firmed by experience ? Do we not believe in God, as. Creator of heaven and earth , an 
 evident natural truth ? This definition cannot exclude the application of faith to things 
 clear; because, although such things be naturally evident, we can abstract from their 
 natural evidence, and believe them like every point of faith, on the authority of God, 
 whose revelation is necessary in order that they should become subjects of faith. 
 Moreover, in the present obscured state of the human intellect, there are but few things 
 so evident as not to be susceptible of confirmation, and of greater subjective certainty, 
 from the authority of God, upon which all faith must be based. The opinion, therefore, 
 of the Thomists requiring obscurity in an object to be necessary, in order to become 
 a point of faith, appears improbable; because, the principal ground of this opinion, viz., 
 that the Apostle here gives a reciprocal definition of faith, is unfounded. The Apostle 
 only describes faith by two of its qualities, the most praiseworthy, viz., its giving the 
 things to be hoped for, an anticipated existence in our minds; and its making certain for 
 11s, things that are obscure and inevident—two qualities best accommodated to the cir¬ 
 cumstances of those whom he addresses, who possessed not, and could, therefore, only 
 “hope for” the invisible blessings of the life to come; neither did they clearly see 
 them, because they “ appear not.” These men were to be animated to patient suffering, 
 with the prospect of the same blessings in hope. 
 
 2. Some interpreters connect this verse immediately with verse 38 of last chapter, 
 
 “the just man liveth by faith,.for by this the ancients obtained,” &c. Others, with 
 
 preceding verse, as in the Paraphrase. 
 
 It is not undeserving of remark, that the faith commended by the Apostle in this 
 chapter, is not the special faith of Protestants, in reference to each man’s justification 
 and salvation ; but, as is clear from the entire chapter, a firm belief in the things 
 revealed by God, which all the examples quoted clearly demonstrate. 
 
 3. The Apostle, before applying the faith now described to the saints of old, shows 
 
 that even in reference to the Hebrews whom headdresses, it is “ the evidence of things 
 that appear not; ” because, creation, the first truth proposed to the Jews in Genesis, was 
 not known from any other source than faith; for, the ancient philosophers, one of whose 
 favourite axioms was, ex nihilo nihil fit, derided it. “ That the world was framed by the 
 word of God,” this some understand of the first creation or eduction out of nothing ; 
 others, more probably of the arrangement into its present form, of the matter of creation 
 already educed from nothing into existence; “ that from invisible things,” i.e. f 
 
 from the pre-existent dark, confused or shapeless mass of matter, this the word 
 “ invisible” means in Genesis; (for, instead of the words, “the earth was void and 
 empty ”—Genesis i. 2.—the Septuagint version, followed all through, by St. Paul in 
 
240 
 
 HEBREWS , XL 
 
 Zc£t 
 
 4. By faith Abel offered to God a 
 sacrifice exceeding that of Cain, by 
 which he obtained a testimony that 
 he was just, God giving testimony 
 to his gifts, and by it he being dead 
 yet speaketh. 
 
 5. By faith Henoch was trans¬ 
 lated, that he should not see death, 
 and he was not found because God 
 had translated him : For before his 
 translation he had testimony that he 
 pleased God. 
 
 6. But without faith it is im¬ 
 possible to please God. For he 
 that cometh to God, must believe 
 that he is, and is a rewarder to them 
 that seek him. 
 
 paraphrase* 
 
 4. It was owing to his being animated with a lively 
 faith that Abel offered a more choice and more 
 excellent sacrifice than did Cain (who made no selec¬ 
 tion in the gifts offered), by means of which sacrifice 
 offered through faith he obtained the testimony of 
 being just, God himself testifying the acceptance of 
 his gifts by some external sign; and even after his 
 death, he sends forth a cry for redress, which God 
 listened to in consideration of his faith and justice. 
 
 5. It was by faith Henoch was translated into some 
 place of rest, to escape death, and he was not found, 
 because God had translated him (Genesis, v. 24). 
 That his translation was owing to his faith is clear; 
 for, before his translation, the Scripture bears testimony, 
 that he pleased God. 
 
 6. Now, without faith it is impossible to please God ; 
 for, in order to come to God, i.e., to worship and 
 please him, one must believe that he exists, and that 
 he is a rewarder of those who seek and serve him (in 
 which it is implied that he punishes those who offend, 
 and disobey him). 
 
 Commentary 
 
 this Epistle, has, II £e yfj ))v aopcirog kcu cucarctcncEvcKTrog, the earth was invisible and 
 confused ) it would become visible in its present perfect form Of course, the creation of 
 matter from nothing is supposed in this arrangement or last finish given to it, referred 
 to here by the Apostle. 
 
 4. It was his faith that made Abel select the choicest portions of his flock to offer 
 them in sacrifice, while Cain heeded not to make any selection: he is not commended 
 in Genesis for making any choice in the fruits of the earth which he offered—“ by 
 which ” faith or sacrifice, or perhaps both ; that is to say, his sacrifice offered through 
 faith, “ God giving testimony to his gifts ” by some sensible sign, commonly said to be 
 his sending fire from heaven to consume them, while no such sign was exhibited in the 
 case of Cain. “ And by it being dead he still speaketh,” which some understand of 
 his blood crying to God (vide Paraphrase). Others say, he speaks by the force of his 
 good example. 
 
 5. “Was translated ” into some seat of rest, or, as in Ecclesiasticus (chap. xl. 4), 
 “ into paradise,” in order to escape death. The common opinion of the Holy Fathers 
 is, that he still lives in some place of rest expressed by the general term of “ paradise,” 
 whence he and Elias will come at the end of the world to war with Antichrist, “and 
 he was not found, because God had translated him.” These are the words of Genesis 
 (chap. v. 24), according to the Septuagint, from which the Apostle proves Henoch’s 
 translation. In the Vulgate version of Genesis, by St. Jerome, the words are, “he 
 was seen no more, because God took him.” And that it was owing to faith he was 
 translated, the Apostle proves thus—for, before his translation, the Scriptures testify 
 that he pleased God, “he walked with God,” (Gen. v. 22), and, therefore, pleased 
 Him. 
 
 6. But, without faith no one can please God ; it was, therefore, through the merits 
 of faith, Henoch pleased him. The Apostle proves that without faith no one can 
 please God ; for, in order to please God, a man must approach him, “ must come to 
 him,” but no one can approach or come to him, without first believing “ that he exists, 
 and that he is a rewarder to them that seek him.” In these latter words, it is implied, 
 that he punishes those who disobey him; the words, “ come to God,” mean, to pay 
 him due worship. The Greek for “ rewarder,” fuadcnrohorrjg, means, that God gives a 
 reward due to merit; hence, an argument in favour of the Catholic doctrine of merit, 
 it is a point of faith, that a reward is strictly due to merit. The two articles now 
 referred to were of indispensable necessity for salvation at all times and under every 
 
HEBREWS, XI. 
 
 241 
 
 Ueit. 
 
 7. By faith Noe having received 
 an answer concerning those things 
 which as yet were not seen, moved 
 with fear framed the ark for the 
 saving of his house, by the which 
 he condemned the world: and was 
 instituted heir of the justice which 
 is by faith. 
 
 8. By faith he that is called 
 Abraham, obeyed to go out into a 
 place which he was to receive for 
 an inheritance : and he went out, 
 not knowing whither he went. 
 
 9. By faith he abode in the land, 
 
 ©arapbrase* 
 
 7. It was by faith, that is to say, by his firm reliance 
 on the divine veracity, holding out threats and promises, 
 that Noe, seized with religious awe, after having been 
 admonished by the divine oracle respecting the things 
 still hidden in the womb of futurity, built with great 
 labour, for his own salvation and that of his family, 
 the ark, by which ark built through faith, he sealed 
 the condemnation of an incredulous world, who 
 scoffingly disregarded his preparation against the 
 coming deluge, and was made the abundant participator 
 and inheritor of the justice of faith. 
 
 8. It was by faith that he who, from Abram or 
 high father, was called Abraham, or father of a multi¬ 
 tude, went forth in obedience to the divine call into 
 the inheritance he was about to receive, not knowing 
 in what particular part of the promised land he was to 
 fix his abode. 
 
 9. It was by faith that he lived in the land of 
 
 Commentary* 
 
 dispensation, the explicit faith in them being a necessary means of salvation. This is 
 clear, from the universal assertion made regarding them by the Apostle without 
 limitation either as to time or place —“ it is impossible ; ” and also from his asserting 
 it in reference to Henoch, who lived long before the written law was given to Moses. 
 In addition to these two articles, the explicit faith in the Trinity and Incarnation, also, 
 is now commonly considered by Divines to be necessary, as they term it, necessitate 
 medii, that is to say, necessary as a means of salvation, after the promulgation of the 
 gospel, so that be the ignorance of them vincible, or invincible, there can be no justifica¬ 
 tion for the sinner; and consequently, no salvation without them; they are necessary 
 means for the justification of a sinner; without them, the end of salvation can, in no 
 case, be secured by adults, requiring justification. From the very creation, God 
 communicated his supernatural knowledge to man by revelation, without which, in 
 the present order of things, the supernatural end cannot be attained. The Gentiles 
 could have the necessary faith, through the primitive revelations made to Adam, which 
 were transmitted among them from father to son. In the above, there is question of 
 responsible beings, attaining the use of reason. 
 
 7. “ Concerning those things which as yet were not seen.” This shows that faith is 
 “ the evidence of things that appear not,” (verse 1). “Moved with fear,” shows that 
 besides “ things to be hoped for,” things to be dreaded also form subjects of faith. 
 “ Framed the ark,” &c..; the building of the ark, in consequence of its magnitude and 
 the number of its compartments, must have been very laborious; and hence, a great 
 proof of his faith. “By which,” some refer to “feith,” others to “the ark;” it may 
 refer to both ; by which ark, built through faith , he condemned by word and work an 
 incredulous world (1 Peter, iii.), “and was instituted heir,” i.e.., the abundant 
 participator in “the justice of faith,” or, the inheritor of the justice of his fathers, 
 Henoch, Seth, &c,, “ which is by faith.” This latter interpretation is grounded on the 
 strict signification of the word ■“ heir,” which implies the possession of an inheritance 
 transmitted from father to son. On the last day, those who, with simplicity and with 
 unhesitating faith in God’s promises, work out their salvation in the practice of good 
 works, will condemn the world which scoffs and derides their simplicity. Nos insensati, 
 vitam illorum estimabamus insaniam ,” &c.—(Wisdom, v. 4). 
 
 “ He that is called.” The Greek copy, followed by the Vulgate, had, 6 koKov/uevoq. 
 This is also the reading of the Alexandrian Manuscript. In tnis reading, allusion is 
 made to the change of name in Abraham (Genesis, xvii. 3). The article (6) is omitted 
 in the ordinary Greek copies, and the words are rendered, Abraham, when called, obeyed 
 to go, &c., in which rendering the participle “called,” which in the Greek, is the present 
 tense, receives a past signification. Our reading is, however, the better sustained. 
 
 9. He dwelt as a pilgrim in the land of promise where he did not occupy a foot of 
 
 VOL II Q 
 
242 
 
 HEBREWS, XL 
 
 Ze£ t* 
 
 dwelling in cottages, with Isaac 
 and Jacob, the co-heirs of the same 
 promise. 
 
 10. For he looked for a city that 
 hath foundations: whose builder 
 and maker is God. 
 
 11. By faith Sara also herself, 
 being barren, received strength to 
 conceive seed, even past the time 
 of age : because she believed that he 
 was faithful who had promised. 
 
 12. For which cause there sprung 
 even from one (and him as good as 
 dead) as the stars of heaven in 
 multitude, and as the sand which 
 is by the sea-shore innumerable. 
 
 13. All these died according to 
 faith, not having received the pro¬ 
 mises, but beholding them afar off, 
 and saluting them, and confessing 
 that they are pilgrims and strangers 
 on the earth. 
 
 paraphrase* 
 
 promise, as in a strange land, dwelling in moveable 
 tens; the co-heirs of his promise, Isaac and Jacob, 
 did the same. 
 
 10. It was by faith he did so; for, assured of the 
 divine promises, he firmly expected and anxiously 
 longed for a city immoveably fixed and founded (not 
 like the tents), the artificer of which was God himself. 
 
 11. It was through faith that Sara herself, notwith¬ 
 standing the twofold obstacle of barrenness and old 
 age, received strength to concieve a son, believing him 
 to be faithful, who promised. 
 
 12. Wherefore there sprung from one man only 
 (and he was dead as to the powers of propagation), a 
 posterity, countless as the stars of heaven, or the sand 
 on the sea shore. 
 
 13. In faith, these Patriarchs died, without receiving 
 the promises, only beholding them from afar, and 
 saluting them, and confessing themselves to be 
 strangers and pilgrims on earth. 
 
 Commentary* 
 
 ground, as his fixed habitation, “with Isaac and Jacob : ” “with” has the meaning of 
 as well as, it denotes parity of circumstances. Though it might be said that he dwelt 
 in tents with Isaac and Jacob; for, Jacob was fifteen years old at Abraham’s death, 
 the former meaning, viz.: they, as well as Abraham, dwelt successively in tents; is the 
 more probable. 
 
 10. “For, he looked for a city,” &c. In this verse, the Apostle proves that it was 
 owing to faith that Abraham dwelt as a stranger in moveable tents in the land of 
 promise, because he looked forward to the heavenly city of eternal stability, firmly 
 fixed and founded by God himself. What an idea of the condition of man here below 
 is conveyed to us, in the faith of the Patriarch!—like him, we are here but strangers 
 in this foreign land; heaven is our true home, our eternal dwelling-place, on which our 
 thoughts and affections should be fixed. Our conversation should be in heaven, 
 whither we are tending. 
 
 11. “ Being barren.” These words are omitted in the ordinary Greek copies, but 
 
 they are found in the Alexandrian and other Manuscripts. f 
 
 Objection. —Was not Sara rebuked by the angel for laughing from incredulity ?— 
 (Genesis, xxiii. 15). 
 
 Answer. —Although Sara smiled at first, still, on discovering the dignity of him 
 who made the promise, she believed. Some, among whom is Estius, by “ faith ” 
 understand the faith of Abraham himself, which the Apostle would appear to be 
 specially commending, and in consideration of which, Sara conceived; in the same 
 way, the walls of Jericho are said to have fallen by faith, i.e., the faith of the Jews, 
 and the following verse in some measure favours this opinion. However, the following 
 words, “ She believed,” are in favour of the other interpretation. “To conceive seed;” 
 to which the Greek adds, and brought forth. 
 
 12. “ As the stars...as the sand,” &c. These are hyperboles easily understood, 
 signifying a very numerous progeny. They may refer to carnal Israel, in the first 
 place, and to spiritual Israel, or to all Christians, in the second. 
 
 13. “ All these,” i.e., the three last mentioned Patriarchs, to whom were made the 
 promises, “died according to faith,” i.e., persevered till death in faith, believing in 
 God’s promises, although they did not receive the promises, nor did they enjoy them 
 
HEBRE WS y XL 
 
 243 
 
 Zest. paraphrase, 
 
 14. For they that say these 
 things, do signify that they seek a 
 country. 
 
 15. And truly if they had been 
 mindful of that from whence they 
 came out, they had doubtless time 
 to return. 
 
 16. But now they desire a better, 
 that is to say, a heavenly country. 
 
 Therefore God is not ashamed to be 
 called their God ; for he hath pre¬ 
 pared for them a city. 
 
 / 
 
 17. By faith Abraham, when he 
 was tried, offered' Isaac; and he 
 that had received the promises, 
 offered up his only begotten Son : 
 
 18. (To whom it was said : In 
 Isaac shall thv seed be called). 
 
 Commentary. 
 
 immediately themselves. This is true, whether the promises be referred to the occupa¬ 
 tion of Chanaan by their innumerable offspring, or to heaven, which was closed until 
 after the ascension of Christ; they confessed themselves, on all occasions, to be 
 foreigners and sojourners on earth ; “ but beholding them from afar, and saluting them,” 
 like sailors, who, after a dangerous and distant voyage, on descrying land for the first 
 time, joyously salute it... Alter the words, “ beholding them afar off,” are added in 
 some Greek copies, being persuaded of them. But, this addition is generally rejected 
 by critics, as unsupported by the authority of the chief Manuscripts. The Apostle 
 refers to the promises, which the Patriarchs themselves did not obtain during life, 
 in order to show the firmness of their faith, and thus to animate the Hebrews, of his 
 own day,, to perseverance under affliction, although the promised goods of heaven 
 in store lor them, were distant and invisible; for, they had been still more so, for the 
 Patriarchs. 
 
 14., Having observed in the preceding verse, that the Patriarchs- died without 
 obtaining the promises, the Apostle shows wfiat the promises regarded, at least, so far 
 as they themselves were to enjoy them; surely, not the possession by them ot the land 
 of Chanaan ; for, by saying they saluted them from afar, there could not be question 
 of the place wher'e they actually dwelt. Moreover, by calling themselves pilgrims, they 
 showed that they were in search of some permanent country, and Chanaan was not 
 their country. 
 
 15. Nor was there question of Chaldea; for, if so, they might have returned, as it 
 was not more than fifty leagues distant from Chanaan. 
 
 16. Then, it follows, they were in search of a better, that is to say, their heavenly 
 country ; hence it is, that God, though God of all mankind, calls himself their God in 
 particular, as if rendering them equal value with the rest of creation. 
 
 17. borne interpreters make the words, “he who had received the promises,” refer 
 to Isaac, thus : he offered up his only begotten son, who had received the promises. 
 The former construction, which refers it to Abraham’s receiving the promises, is 
 more probable, as appears from the following verse. “ Offered Isaac,” i.e., was about 
 offering him, and would have done so if he were not prevented; he did so in heart 
 and will. 
 
 18. The seed promised him was to come only through Isaac. Hence, the heroic 
 firmness of Abraham’s faith in sacrificing him. 
 
 14. For; by professing themselves to be strangers, 
 they showed they were anxiously in search of some 
 country different from that of Chanaan* in which they 
 were sojourning, as pilgrims and strangers., 
 
 15. It cannot be Chaldea, their native land, from 
 whence they came; for, if so, they had leisure 
 to return to it, and an opportunity of doing so, its 
 distance from Chanaan—where they sojourned—being 
 so short. 
 
 16. It is, therefore, evident that the object of their 
 longing desires was a better, that is to say, a heavenly 
 country; and because they sought God and heaven ; 
 hence, God was not ashamed to be called, in a parti¬ 
 cular way, the God of Abraham, Isaac, and Jacob, 
 since he prepared for these as . his chosen iriends a 
 fixed abode in the heavenly Jerusalem, where they 
 shall reign with him for ever. • 
 
 17. It was by faiths that Abraham determined to 
 offer up his son Isaac, when, to test him, God com¬ 
 manded him to do so, and he who received the 
 promises, offered up his only begotten son : 
 
 18. To whom it was said : In Isaac, shall thy seed 
 be reckoned. 
 
244 
 
 i 
 
 HEBREWS, XI. 
 
 "Cert. 
 
 19. Accounting that God is able 
 to raise up even from the dead. 
 Whereupon also he received him 
 for a parable. 
 
 20. By faith also of things to 
 come Isaac blessed Jacob and Esau. 
 
 21. By faith Jacob dying blessed 
 each of the sons of Joseph, and 
 adored the top of his rod. 
 
 22. By faith Joseph, when he was 
 dying, made mention of the going 
 out of the children of Israel: and 
 gave commandment concerning his 
 bones. 
 
 paraphrase. 
 
 19. It was through faith he did so ; firmly believing 
 that God could, if he wished, raise up Isaac from the 
 dead (and would do so, if necessary, for the realiza¬ 
 tion of his promises), whence it came to pass that he 
 received him back in figure or type of some future 
 great mystery, i.e., of the resurrection of Christ, as 
 well as of the general resurrection of all men, from the 
 tomb. 
 
 20. It was through faith, that Isaac blessed Jacob 
 and Esau, promising the future blessings which he 
 could not see, but which were known to him from 
 revelation. 
 
 2.1. It was through faith that Jacob, on his death¬ 
 bed, blessed each of the sons of Joseph—preferring 
 the younger Ephraim to the elder Manasses—and 
 worshipped the top of his rod. 
 
 22. It was'through faith in God’s promises, regard¬ 
 ing the deliverance of his people, that Joseph, on his 
 death-bed, made mention of the future egress of 
 the children of Israel out of Egypt; and gave orders 
 to have his bones transferred to the land of 
 promise. 
 
 Commentary 
 
 19. Abraham was firmly persuaded through faith, that if the resuscitation of Isaac 
 from the dead were necessary for the realization of God’s promise of giving him seed 
 in Isaac, God would raise him. “Whereupon also he received him fora parable,” i.e., 
 according to some, as a memorable example and prodigy of faith, worthy of being 
 celebrated by future ages. 
 
 20. This blessing is remarkable for the circumstances of his conferring on Jacob, 
 the younger, the fulness of the paternal benediction. 
 
 21. “Blessed each of the sons of Joseph,” preferring Ephraim, the younger, to 
 Manasses, the older, “ and adored the top ot his rod,” tcm tt poatKvvpoE exi rov aKpov r/je 
 I oafiSov avTov. After having obtained from Joseph a promise that his bones would be 
 carried out of Egypt, and deposited in the grave of his fathers, he “adored the top of 
 his (Joseph’s) rod.” In the Protestant versions of the Bible, these latter words are read 
 differently from our Vulgate. In one version (1562-1579), they run thus, leaning on 
 the end of his staff, he worshipped God: the words, leaning , and God, are unwarrantable 
 additions, not found in the original text ; in a later edition (a.d. 1683), and worshipped, 
 leaning on the end of his staff (vide Ward’s Errata). The Protestants reject the Vulgate 
 reading ; because, it furnishes some grounds for the relative worship of sacred images. 
 The only grounds they have for their version of the words is, the interpretation of St. 
 Augustine, peculiar to him alone ; they substitute a mere interpretation—man’s word 
 —for God’s own inspired word in the sacred Scripture; and thus, unwarrantably, 
 make additions to the sacred text, contrary to the common interpretation of the 
 Holy Fathers. They also lay some stress on the Greek word, “ vmf which they 
 translate, upon. The Catholic and Vulgate version has the sanction of the ancient 
 Fathers, St. Augustine excepted. And as for the particle, “ eiri,” it frequently has 
 the meaning of, ad, it has no force except to show the case of the following word, 
 as, “o.avit tf^Dominum” (Kings, i. 10), i.e., oravit Dominum. It also signifies against 
 or opposite (Psalm v. 8), adorabo ad templum, i.e., versus ieinplum; and, so little 
 importance did the Holy Fathers attach to nnf that they inferred from the passage 
 not only adoration towards the rod; but, of the rod itself; ought not the Greek Holy 
 Fathers be better judges of the meaning of a Greek particle, than our modern 
 reformers could be ? The Vulgate version of St. Jerome, translated from the Hebrew, 
 has it (Genesis, xlvii. 31), “ Israel, adored God turning to the bed’s head.” The Hebrew 
 word, according to the difference of vowel points, signifies either a rod or a bed. St. 
 Jerome gave it the latter meaning; the seventy-two interpreters, from whose version St. 
 
HEBRE WS , XI. 
 
 245 
 
 XTejt 
 
 23. By faith Moses, when he was 
 born, was hid three months by his 
 parents : because they saw he was a 
 comely babe, and they feared not 
 the king’s edict. 
 
 24. By faith Moses, when he was 
 grown up, denied himself to be the 
 son of Pharao’s daughter ;. 
 
 25. Rather choosing to* be 
 afflicted with the people of God, 
 than to have the pleasure of sin for 
 a time. 
 
 26. Esteeming the reproach of 
 Christ, greater riches than the 
 treasure of the Egyptians. For he. 
 looked unto the reward. 
 
 • 27. By faith he left Egypt, not 
 fearing the fierceness of the king ; 
 for he endured as seeing him that 
 is invisible. 
 
 paraphrase. 
 
 23. It was through faith that the parents of Moses, 
 struck with the more.than natural comeliness of the 
 infant, disregarding the king’s edict, concealed him 
 for three months.. 
 
 24. It was under the influence of the same faith 
 (grounded probably on the revelation made to his 
 parents, or some inspiration imparted to himself), that 
 Moses, when he grew up, disdained to be reputed the 
 son of Pharaoh’s daughter; 
 
 25. Preferring a share in the afflictions of God’s 
 people, before the transitory enjoyments of temporal 
 and sinful gratification; 
 
 26. Setting greater value on the reproachful suffer¬ 
 ings, which, as a Hebrew, he was to undergo for his 
 people, in type of the future sufferings of Christ, than 
 on all the riches of the Egyptians; for, with the eye 
 of faith, he kept in view the future remuneration of 
 his labours in heaven. 
 
 27. By faith, he left Egypt as the leader of God’s 
 people, not fearing the fierceness of the king; for, 
 beholding the invisible God, as if visible, he bore the 
 crosses and dangers attendant on his ministry. 
 
 Commentary 
 
 Paul quotes in this Epistle, have given it the former meaning of, rod. Both versions 
 are canonical; it is likely that Israel did both, that is, “turning to the bed’s head,” 
 he adored the royal staff of Joseph, referring it, in a spirit of prophecy, to the future 
 Messiah, whom Joseph—called by Pharaoh, the Saviour of the world (Genesis, xli. 45)— 
 represented, and of whose kingly power, the staff given to Joseph was a .figure The 
 Greek for “his,” avrov, not aspirated, in the words, “his rod,” shows that it refers not 
 to Jacob’s staff, but to Joseph’s sceptre or rod. 
 
 23. Where was the revelation upon which the parents of Moses acted in concealing 
 him, without which there could be no faith ? 
 
 It may refer to the faith in the general promise of God to liberate the Hebrews, 
 towards the fulfilment of which promise they concurred, as far as they could, by 
 preserving Moses. Moreover, Josephus expressly states, that a revelation was made to 
 Amram, the father of Moses, regarding his future ministry (lib. 2, Antiq ., c. 10), and 
 the supernatural “comeliness,” by which it was shown- that “he was acceptable to 
 God ” (Acts, vii. 20), confirmed this revelation. 
 
 24. Pharaoh's daughter, called, according to Josephus ( ut supra), Thermutis , was his 
 sole heiress ; being herself without issue, she adopted Moses. Philo says she feigned 
 pregnancy, and pretended that Moses was her son. 
 
 25. “The pleasure of sin for a time.” The enjoyment of the opulence and pleasures 
 of a most wealthy and magnificent court (such as Pharaoh’s was at that time) is almost 
 always attended with sin, and in the present instance, it would be particularly sinful in 
 Moses, who knew the designs of God on him, as the future liberator of his people, 
 which he would resist by remaining in Iharaoh’s court; he should, moreover, take a 
 share in the execution of the king’s cruel edicts. 
 
 26. “The reproach of Christ ” may also mean the sufferings he was to undergo in 
 conformity and union with the future sufferings of Christ. “Eor he looked unto the 
 reward” in store for him in heaven. “The treasure of the Egyptians;.” in Greek, 
 Tun> tv AtyvTTTw Oricravpujv, the treasures in Egypt . 
 
 27. “He endured,” the fierce animosity of Pharaoh, and the crosses he had to 
 encounter in the ministry of leading forth God’s people. “Seeing him that is invisible.” 
 Keeping the mandates of the invisible God always in view. Oh ! what a stimulus to 
 deeds of heroic virtue, to walk always in God’s holy presence and ksephim before our eyes ! 
 

 246 - HEBREWS , XL 
 
 Qext. paraphrase. 
 
 28. By faith he celebrated the 28. It was by faith, he celebrated the Pasch, per* 
 
 pasch, and the shedding of the formed the ceremony of sprinkling with blood the 
 blood: that he, who destroyed the door-posts of the Israelites, that the destroying angel, 
 first-born, might not touch them. who slew the Egyptian first-born, might not touch any 
 
 of his people (Exodus, xii.) 
 
 29. By faith they passed through 29. By faith, the Israelites entered the Red Sea, and 
 
 the Red Sea, as by dry land-: which passed -through it as if through dry land, whilst the 
 
 the Egyptians attempting were unbelieving Egyptians were swallowed up in the waters 
 
 swallowed up. in attempting to follow them (Exodus, xxiv.) 
 
 30. By faith the walls of Jericho 30. It was owing to the faith of Josue and the Jews, 
 
 feb down, by the going round them that the walls of Jericho fell down on the seventh day 
 seven days. after Josue and his army had gone round them seven 
 
 times, once a-day, for seven days, relying on the divine 
 promises (Josue, vi.) 
 
 31. By faith Rahab the harlot 31. It was by her faith, that Ra'nab, the harlot, was 
 
 perished not with the unbelievers, saved from the common ruin of the incredulous 
 
 receiving the spies with peace. Chanaanites in the destruction of Jericho, having 
 
 treated the Hebrew spies, in a friendly and peaceful 
 manner JJosue, ii.) 
 
 32. And what shall I yet say? 32. What need I adduce any further examples on 
 
 For the time would fail me to tell this subject? In truth, time would fail me, were I 
 
 of Gedeon, Barac, Samson, Jephthe, fully to detail the prodigies of faith performed by 
 
 David, Samuel, and the prophets : Gedeon, Barac, Samson, Jephthe, David, Samuel, and 
 
 the Prophets: 
 
 33. Who by faith conquered 33. Who, through faith, overcame kingdoms, per- 
 
 kingdoms, wrought justice, obtained formed good works, that conferred justice and in- 
 
 . promises, stopped the mouths of creased it; obtained the promises, in the belief of which 
 
 lions : their faith was exercised ; closed the mouths of lions • 
 
 34 Quenched the violence of fire, 34. Passed unhurt through the raging flames; 
 
 -Commentary. 
 
 30. It was owing to the faith of Josue and of the army in the assurances of the Lord, 
 that at the end of seven days, the period foretold by God, the walls of Jericho fell down. 
 
 31. Rahab,” being formerly a “ harlot,” went by this name, even after her conver¬ 
 sion. In her, the future chosen of God were typified. 
 
 But now could she have faith?—what revelation was made to her? 
 
 1 he revelation made, and the faith conceived, must regard the giving up of the 
 promised land to the Jews, which revelation was publicly spread through the 
 Chanaanite nations—hence, their fears; and this revelation confirmed by miracles, 
 Radab believed.— (Josue, chap, ii.) 
 
 32. “Gedeon,” believing in God’s promises, with a few of his entire army, routed 
 and entirely destroyed the Madianites.—(Judges, vii.) “ Barac,” who lived before 
 Gedeon, was distinguished for his victory over the Chanaanites under Sisara.. He 
 firmly believed in the promises of God, made known to him by Debora, the prophetess.— 
 (Judges, iv.) “Samson’s” stupendous exploits against the Philistines are recorded 
 (Judges, xiv., xv., &c.) in all his encounters with the Philistines it is said that “he 
 invoked the Lord,” also, that “the Spirit of God rushed upon him.” “Jephthe” who, 
 in point of time, was anterior to Samson, was distinguished for his victory over the 
 Am monites---( Judges, xi.) The histories of Samuel and David, recorded in the first book 
 of Kings, are known to all. The Apostle, in his enumeration of the heroes of faith, two 
 by tvvo, sets the more distinguished first, though posterior in point of time. 
 
 33. “ Who by faith conquered kingdoms.” This relates to the victories of the 
 hc-roes of fait h^: “obtained promises,” (vg.) Isaac’s birth, also the promised victories 
 re -rred to. This does not regard the promise (verse 39); for, there, reference is made 
 to the promise of heaven ; here, to particular promises. “ Closed the mouths of lions,” 
 \ v £-) as was done by David, Samson, and Daniel. 
 
 34 - Quenched the violence of fire,” regards three children, Sidrach, Misaac, and 
 
HEBREWS , XT. 
 
 247 
 
 paraphrase* 
 
 escaped the edge of the sword; recovered from their 
 maladies ; became valiant in war3 put to flight the 
 armies of foreigners. 
 
 35. Owing to whose faith, women received back 
 their sons raised from the dead. Supported by faith, 
 they endured the greatest tortures and sufferings. 
 Some were racked, and would not accept of a libera¬ 
 tion on the infamous terms proposed to them, having 
 in view a better life, a more glorious resurrection. 
 
 36. Others were exposed to mockery, and subjected 
 to the lash ; others cast into chains, and thrust into 
 prison. 
 
 37. They were stoned ; cut asunder ; tempted; put 
 to death by the sword; wandered about in sheep 
 skins, in goat skins, being in want, distressed, 
 afflicted; 
 
 38. Of whom the world was not worthy, wandering 
 in deserts, in mountains, in dens, and in caves of the 
 earth. 
 
 39. And all these died without receiving the 
 
 Commentary 
 
 Abdenago, in the Babylonian furnace; “ escaped the edge of the sword,”" David, 
 persecuted by Saul; Elias, by Jezebel; “ recovered from their infirmity,” Ezechias, 
 Tobias, Job; “became valiant in war,” refers to the leaders of the people, and 
 particularly to Samson, Judith, and the Machabees; “put to flight the armies of 
 foreigners,” refers to Geoeon, Jonathan, with his armour bearer. 
 
 35. “ Women received their dead,” &c. The woman of Serephta received back her 
 son, owing to the faith of Elias ; and the woman of Sunam received hers, owing to the 
 faith of Elizeus.—(3 Kings, xvii. ; 4 Kings, iv.) 
 
 “ But others were racked, not accepting deliverance,” &c., (z^.)the Machabees, the 
 aged Eleazar. “ Racked ; ” what the nature of this rack or torture is, cannot be well 
 determined. The Greek word, ervix^avurdnoav^ means that they were tortured with the 
 instrument called, the tympanon , commonly supposed to be a kind of knout or 
 flogging instrument. There is allusion here, very probably, to the punishment of 
 Eleazar.—2 Machabees, vi. 30. 
 
 36. Samson was mocked by the Philistines ; Elizeus, by wicked boys. The Israel¬ 
 ites were scourged by the Egyptians (Exodus, v.) Joseph, Micheas, and Jeremias, were 
 cast into chains, and into prison.— (3 Kings ; Jeremias, xx., xxxvii.) 
 
 37. Naboth, and Zacharias, son of Joida, “were stoned” (3 Kings, xxi.; 2 Paral. 
 xxiv.); and so was the Prophet Jeremias, according to a Hebrew tradition, as we are 
 informed by Tertullian ( adversus Gnosticos, cap. 8); by St. Jerome, (lib. 2, contra 
 Jovinianum ). Isaias was cut “ asunder,” he was sawn in two. Job was tempted ;” 
 the prophets persecuted by Jezebel, and a great many innocent persons, persecuted by 
 the impious Manasses, “ were put to death by the sword.” “ Wandered about in 
 sheep skins and goat skins,” Elias and the prophets of his day. 
 
 38. “ Of whom the world was not worthy,” /.<?., the world was not worth, or of equal 
 value with them ; or, was not worthy of possessing holy men like these who would ward off 
 the merited anger of God. For, no doubt, the prayers and merits of the just avert the 
 anger and heavy vengeance of God from the guilty ; in proof of this we have only to 
 refer to the destruction of Sodom, which the possession of a certain number of just souls 
 would have averted.—(Genesis, xviii. 32). 
 
 39. “ And all these being approved by the testimony of faith,” *>., testimony being 
 
 escaped the edge of the sword, re¬ 
 covered strength from weakness, 
 became valiant in battle, put to 
 flight the armies of foreigners : 
 
 35. Women received their dead 
 raised to life again. But others 
 were racked not accepting deliver¬ 
 ance, that they might find a better 
 resurrection. 
 
 36. And others had trial of 
 mockeries and stripes, moreover 
 also of bands and prisons : 
 
 37. They were stoned, they were 
 cut asunder, they were tempted, 
 they were put to death by the sword, 
 they wandered about in sheep¬ 
 skins, in goat-skins, being in want, 
 distressed, afflicted : 
 
 38. Of whom the world was not 
 worthy; wandering in deserts, in 
 mountains, and in dens, and in 
 caves of the earth. 
 
 39. And all these being approved 
 
248 
 
 HEBREWS , XI. 
 
 XTcjt. 
 
 by the testimony of faith, received 
 not the promise, 
 
 40. God providing some better 
 thing for us, that they should not 
 be perfected w.thout us. 
 
 paraphrase* 
 
 promised inheritance; of eternal life; although they 
 were proved to be just men by the splendid testimony 
 which their works and sufferings rendered to their 
 faith, 
 
 40. God in the exercise of his Providence in the 
 present order of things, so favouring us, that they 
 could not enjoy perfect happiness of soul or body till 
 the time had arrived, when they should enjoy it in 
 common with us. 
 
 Commentary 
 
 borne to the heroic firmness of their faith, owing to the works they performed and the 
 sufferings they endured for it. received not the promise” of eternal life. If they 
 held out, though the promises were distant, why should not Christians, who 
 immediately after death,, may be admitted to the enjoyment of the merited happiness 
 of heaven? This is the conclusion drawn by the Apostle, in the next chapter (verse 1). 
 
 40. From which arrangement of Providence, is clearly seen, the special advantage 
 which we enjoy under the New Law over them, who could not enjoy these blessings till 
 our time, when they shall be enjoyed by them in common with us ; for, they were not 
 admitted to the beatific vision of God; nor could they finally receive consummate 
 felicity of soul and body in the general resurrection, except in common with us. 
 
HEBREWS, XII. 
 
 249 
 
 CHAPTER XII. 
 
 Hnalpsts* 
 
 In this chapter, the Apostle points out the practical instruction which the Hebrews should 
 dei'ive from the examples of the illustrious heroes of faith, who served at the same time 
 as witnesses of its great efficacy. It is this ; that they should, like them, enter on the 
 spiritual struggle, with patience and alacrity (1). He also animates them by the prospect 
 of the rewards, which Jesus holds out for them (2), and by the example of suffering 
 which he set them (3). He adduces the testimony of the Holy Ghost, wherein is set 
 forth the advantage of affliction, in order to console them under persecution and 
 suffering (5-8). He institutes a comparison between the correction administered to us 
 by our earthly parents, and that administered by God, and the effects of both (8-10). 
 He shows that the eject of our present affliction, although bitter at present, shaL be, in 
 the end, most sweet and agreeable (n). 
 
 From the foregoing, he exhorts them to advance straightforward with courage and 
 vigour in the path of Christian perfection (12, 13), to cultivate peace and purity of 
 heart (14), to correspond with God's grace, and by prudent vigilance and circumspection, 
 to see that there be found amongst them neither impure nor impious men, who may, like 
 Esau, be reprobated and lose their eternal inheritance (15-17). 
 
 He institutes a comparison between the New and the Old Testaments, with a view of 
 exhorting them to purity of life and morals, corresponding with the dignity of the better 
 and more perfect covenant to which they belonged; or, perhaps, as appears from verse, 25, 
 with a view of deterring them from apostasy, by showing the grievousness of that crime, 
 and the heavy punishment in store for such transgressions (18-25). He points out' 
 with the same view, the rigours of future judgment (29). 
 
 ZEejt. 
 
 I. AND therefore we also having 
 so great a cloud of witnesses over 
 our head, laying aside every weight 
 and sin which surrounds us, let us 
 run by patience to the fight pro¬ 
 posed to us ; 
 
 paraphrase. 
 
 t. Having, therefore, so great a multitude of illus¬ 
 trious witnesses, bearing testimony to the excellence 
 and efficacy of faith, surrounding and enveloping us 
 in every direction, like a cloud ; let us, casting away 
 all weight of sensual, terrene affections, all grossness 
 of ideas respecting faith and sin entangling us in our 
 inward course, by patient endurance, enter on the 
 path marked out for us. 
 
 Commentary 
 
 1. “ A cloud of witnesses,” for, in what direction soever we look, some of these illus¬ 
 trious heroes meet us, bearing testimony to the excellence and efficacy of faith. “And 
 the sin that surroundeth us,” probably refers to the disposition to commit the sin of 
 apostasy, to which so many temptations were impelling them; or, it might refer to the 
 external provocations and seductive examples, which were urging them on to sin. To 
 these, he opposes the examples of the saints of old. “ That surrounds us ; ” in the 
 Greek, tvTrepLcrraroy that easily besets us, as flowing garments impede men in their 
 onward course. It is needless to remark, that there is an agonistic allusion, contained 
 in this verse. “ By patience, run to the fight,” &c. In Greek, run the contest, i.e., race, 
 proposed to us. The Apostle frequently represents the Christian’s progress, as in a 
 race-course, in which men are striving for the prize of eternal life. The innumerable 
 multitude of the saints of old are, like the spectators of the agonistic exercises in the 
 amphitheatre, placed over our heads, and encouraging us in the combat. And Jesus 
 
HEBREWS, XII. 
 
 *50 
 
 Vest. 
 
 2. Looking on J esus the author 
 and finisher of faith, who having 
 joy set before him, endured the 
 cross, despising the shame, and now 
 sitteth on the right hand of the 
 throne of God. 
 
 > 
 
 3. For think diligently upon him 
 that endured such opposition from 
 sinners against himself: that you 
 be not wearied, fainting in your 
 minds. 
 
 4. For you have not yet resisted 
 unto blood, striving against sin : 
 
 5. And you have forgotten the 
 
 paraphrase. 
 
 2. Keeping a steady eye on the master of the race, 
 Jesus himself, who is both the author of our faith—■ 
 having by his merit secured the graces necessary for 
 it; and its finisher—because he will reward and bring 
 it to a happy issue; who instead of the joy, upon 
 which, in a different order of things, he might have 
 entered, freely and voluntarily bore the cross; and 
 having despised the ignominy attached thereto, now 
 sits at the right hand of the throne of majesty in 
 heaven. 
 
 3. For, reflect diligently on the example he has 
 given you, who, although Son of God, has borne such 
 persecution in the way of bodily suffering, contempt, 
 and reproaches against himself from sinners, so that 
 by the contrast you will feel ashamed to yield or 
 despond in mind, under the trifling privations which 
 you are doomed to endure. 
 
 4. For, while he has poured out the last drop of his 
 sacred blood, you have not yet shed a single drop in 
 the spiritual contest, in which you have been engaged 
 against sin. 
 
 5. Have you forgotten the consolatory exhortation. 
 
 Commentary 
 
 himself is the distributor of the prizes to such as comply with the prescribed condi¬ 
 tions of the race. In this race, two things are to be removed, viz., all unnecessary 
 weight, and all obstacles that lie in the way. 
 
 2. Jesus is the distributor of the prizes to such as win according to the prescribed laws 
 of the contest. “Who having joy set before him,” which is interpreted by some, who, 
 in consideration of the joy set before him, as the reward of his sufferings. The inter¬ 
 pretation in the Paraphrase is more in accordance with the Greek, am tt)q x a P a ?> 
 “who,” instead of the joy , which, in a different order of Providence, it was free for him 
 to select, “ endured the cross,” &c. Of course, there is question of the joy which he 
 might enjoy, as man ; for, as God , he necessarily enjoyed the glory of the Divinity. 
 
 3. They are not to look upon Jesus, merely in the light of one holding the prize of 
 eternal life for the victor (verse 2), but they should also regard him as their model in 
 suffering. “ Think diligently upon him,” i.e., upon the exalted dignity of him who 
 “ endured such opposition,” i.e., torments, persecution, reproaches, &c. He is the 
 eternal Son of God. From whom did he endure it? “From sinners,” in whose behalf 
 he suffers. All our present sufferings will appear trifling, if compared with the 
 sufferings of the Son of God, and in meditating on his sacred passion, we should never 
 lose sight of these two thoughts. Who, is it that suffers ? and why , is it he suffers ? 
 The sufferer is the Eternal God, the Creator of the universe. He suffers torments, 
 which he could not merit, to save us from the eternal excruciating torments we justly 
 merited, and to which we should be otherwise infallibly subjected without hope of allevia¬ 
 tion ; nay, with the certain knowledge, every moment we suffered, that these tortures 
 should be for eternity, as long as God would be God. Ut servum redi?neres, filium 
 tradidisti. How the consideration of Christ’s Passion, with all its circumstances, should 
 humble his sinful creatures, and challenge their everlasting love and gratitude ! 
 
 4. The confiscation of property and the ignominious treatment which they had 
 hitherto endured, were comparatively light trials. They did not yet pour out their 
 blood, in their resistance to sin. By “ sin,” some understand, sinners, the abstract, for 
 the concrete. Others, more probably, think that the word “ sin,” is personified as an 
 adversary, with whom they are contending (for, the agonistic metaphor referred to, 
 verse 1, is here again introduced); and, then, this adversary, “ sin,” refers to the 
 temptation and allurements, held out to them by the false doctrines and pernicious 
 examples of apostates. 
 
 5- “ And you have forgotten,” &c. This is read interrogatively by some, and with 
 
HEBREWS , XII. 
 
 251 
 
 ^Tert 
 
 consolation, which speaketh to you, 
 as unto children, saying : My son, 
 neglect not the discipline of the 
 Lord: n ither be thou wearied 
 whilst thou art rebuked by him : 
 
 6. For whom the Lord loveth he 
 chastise til : and he scourgeth every 
 son whom he receiveth. 
 
 7. Persevere under discipline, 
 God dealeth with you as with his 
 sons : for what son is there , whom 
 the father doth not correct ? 
 
 8 . But if you be without chastise¬ 
 ment, whereof all are made par¬ 
 takers ; then are you bastards, and 
 not sons. 
 
 9. Moreover we have had fathers 
 of our flesh, for instructors, and 
 we reverenced them : shall we not 
 much more obey the Father of 
 spirits, and live ? 
 
 10. And they indeed for a few 
 days according to their own pleasure 
 instructed us : but he, for our profit, 
 that we might receive his sanctifica¬ 
 tion. 
 
 paraphrase. 
 
 which, in the sacred Scriptures, God holds forth to you 
 as to his own children, saving : My son, disregard not 
 the disciplinary chastisement of the Lord, and be not 
 disheartened, when corrected by him ? (This is a sign 
 of his fatherly benevolence towards thee). 
 
 6. For, whom the Lord loveth, him does he chastise 
 by temporal afflictions, with a view of trying, instruct¬ 
 ing, and amending him; and he scourges every one 
 whom he has received into the adoption of sons.— 
 Proverbs, iii. 11. 
 
 7. Persevere under chastisement, since, by inflict¬ 
 ing it, God shows himself as a father, and treats you 
 as children ; for, what son is there, whom his father 
 does not correct and chastise ? 
 
 8. But if you are left without chastisement or cor¬ 
 rection, in which all true sons of God are made to 
 share ; then, you are regarded by him not as legitimate 
 sons, but as bastards, of whose education and morals 
 the father takes no care. 
 
 9. Moreover, our earthly fathers according to the 
 flesh, corrected us, and we reverenced them ; with how 
 much greater reverence ought we not receive the pater¬ 
 nal correction of the heavenly father of our souls, and 
 thereby receive eternal life for recompense ? 
 
 10. And (mark the difference of correction in both 
 instances) the fathers of our flesh instructed us in 
 reference to the regulating of this short life ; and that, 
 following their own capricious wills ; but, our heavenly 
 Father instructs and chastises us in reference to what 
 is useful for us, not for a merely temporal end, but for 
 the end of our sanctification. 
 
 Commentary 
 
 great force, and have you forgotten ? &c. The meaning is the same in both readings. 
 These words are quoted from the Book of Proverbs (chap, iii.) according to the 
 Septuagint version. They are introduced by the Apostle to encourage the Hebrews 
 in their afflictions; since they show chat crosses and afflictions, far from being evils, are, 
 on the contrary, a mark of God’s special love and adoption. “ Consolation.” The 
 Greek, Trapa^Xriaeiog, also means, exhortation. “Neglect not the discipline,” &c. 
 “Discipline,” in the Greek, naihiag, means, the chastisement of children. 
 
 7. “Persevere under discipline,” &c In Greek, el ircudeiav vnopeveTc, if you patiently 
 endure discipline. “God dealeth with you as with his sons.” “ For what son is there 
 whom the father does not correct?” and hence, as sons of God, they should not expect 
 to be exempted from the common lot of all true children. The Greek reading derives 
 great probability from the antithesis, next verse. If you persevere under discipline, 
 God, by sending it, treats you as children; “for, what son is there whom the father 
 does not correct ?” 
 
 8. But if he does not send you chastisements, he treats you as bastards are treated 
 by their fathers, who neglect their education and moral culture. 
 
 9. This contains a new motive for patiently receiving correction from the hands of 
 God. God is said to be “ the father of spirits,” i.e., of our souls, because, although 
 
 ) he is the father of our bodies also, still he creates our souls without any instrumentality 
 on the part of man, and he regenerates them in a new way, by his holy Spirit. 
 
 10. The Apostle points out the different effects of the chastisement and paternal 
 correction in both cases. “ According to their own pleasure,” i.e., according to their 
 capricious and changeable wills, proposing as end, in many instances, not so much 
 our amendment, as the gratification of their own whims and caprice. “ That we might 
 receive his sanctification.” The end of his castigation and correction is to purge and 
 
252 
 
 HEBREWS , XII. 
 
 Xtejt. 
 
 11. Nowall chastisement for the 
 present indeed seemeth not to bring 
 with it joy, but sorrow : but after¬ 
 wards it will yield, to them that are 
 exercised by it, the most peaceable 
 fruit of justice. 
 
 12. Wherefore lift up the hands 
 which hang downy and the feeble 
 knees ; 
 
 13. And make straight steps with 
 your feet: that no one, halting, 
 may go out of the way ; but rather 
 be healed. 
 
 14. Follow peace with all men, 
 and holiness: without which no 
 man shall see God : 
 
 15. Looking diligently lest any 
 man be wanting to the grace of 
 God: lest any root of bitterness 
 springing up do hinder, and by it 
 may be defiled.. 
 
 Iparapbrase. 
 
 11. And if we look to the immediate effect of God’s 
 chastisement, this would seem to be, while we are 
 suffering under it, not joy, but sorrow; but those 
 exercised in it will reap in abundance, hereafter the 
 fruit of justice, which justice carries with it peace and 
 consolation of soul. 
 
 12. Wherefore, such being the good effects of suffer¬ 
 ing, shaking off all sloth, brace your nerves for further 
 exertion, lift up the hands which hang down, and the 
 tottering knees. 
 
 13. And instead of staggering, from the effects of 
 persecution, between Christianity and Judaism, walk 
 straightforward in the way of the gospel, that no one 
 halting in the right path, may turn aside from it, but 
 rather may be healed. 
 
 14. Cultivate peace as far as possible, with all men, 
 and that general purity of heart, without which no one 
 shall see God. 
 
 15. Exercising also a prudent and charitable vigi¬ 
 lance over others, seeing that no one amongst you be 
 wanting to the great grace of faith and of his Christian 
 calling, lest any root of bitterness (either in the shape 
 of depraved example or false doctrine) springing up, 
 should impede your onward straight course and prove 
 the cause of spiritual defilement to many. 
 
 Commentary 
 
 prepare us to become “partakers of the divine nature,” (2 Peter, i. 4), i.e., of his 
 sanctity here, and of his glory hereafter. 
 
 11. The present effect of correction and suffering would appear to be, not joy, but 
 sorrow, during the time we are enduring it. He says, “ seemeth not to bring with it 
 joy, but sorrow,” because it is commonly regarded in that light; however, in its effects, 
 it is really “all joy.”—(St. James, i. 2). ‘The most peaceable fruit of justice,” 
 According to the interpretation in the Paraphrase, by the “fruit of justice,” is meant, 
 justice itself: thus we say, the virtue of humility, i.e., humility itself, &c., and “justice.” 
 or, “the fruit of justice,” has the same meaning as “sanctification,”—verse, 10. 
 Others understand the words to mean, that the patient endurance of affliction will 
 give the fruit of eternal peace, due to it as a matter of justice, or as the reward 
 of strict merit. The former interpretation is the more probable ; because the Apostle 
 is not treating of the fruit which justice produces, but of the fruit which patience under 
 affliction begets, and that is, justice. 
 
 12. He continues the allusion to the agonistic exercises, from which he borrows 
 many illustrations of a Christian life. He exhorts them, leaving aside all indolence 
 and remissness, to prepare themselves for the patient endurance of evil, in their 
 struggles with adversity. 
 
 13. And also to prepare themselves for the performance of good works, signified by 
 “ straight steps,” instead of “ halting ” in the path of Christian faith, and of inclining 
 to turn aside and not persevere ; they should “ rather be healed,” i.e., be restored to 
 Christian integrity, in case of departure from it. “ The figure is taken from a rough, 
 uneven road, on which, if a man who is somewhat lame walk, his lameness is increased; 
 while, by moderate exercise on a smooth road, an incipient lameness from paralysis 
 might gradually disappear by the strengthening of the foot.—Kenrick, in hunc locum. 
 
 14. “ Follow peace,” &c. The Greek word for “ follow,” Iiukits. contains an allusion 
 to the eager pursuit of battle or the chase. It shows how earnestly the Apostle recom¬ 
 mends them to cultivate peace. 
 
 15. “Looking diligently,” &c., ETnrrKmrowrtQ, i.e., not merely confining your 
 attention, each one to his own spiritual concerns, but also exercising a charitable 
 superintendence and vigilance, over the spiritual good of his neighbour. “ The grace 
 
HEBREWS , XII. 
 
 253 
 
 ires t. 
 
 16. Lest there be any fornicator, 
 or profane person as Esau : who 
 for one mess sold his first birth-right. 
 
 17. For know ye that afterwards 
 when he desired to inherit the bene¬ 
 diction, he was rejected : for he 
 found no place of repentance, 
 although with tears he had sought ir. 
 
 18. For you are not come to a 
 mountain that might be touched, 
 and a burning fire, and a whirlwind, 
 and darkness, and storm. 
 
 19. And the sound of a trumpet, 
 
 paraphrase. 
 
 16. Lest there be any fornicator among you, any 
 sacrilegious person, like Esau, who, for one mess of 
 pottage, sold his birth-right. 
 
 17. For, you should remember, that when after¬ 
 wards anxiously endeavouring to obtain his father’s 
 blessing, he was rejected; for, he could find no means 
 of inducing his father to change his act, although he 
 sought it with tears. 
 
 18. (Your sanctity should be greater, as the religion 
 which you profess is the more holy and exalted); for, 
 you have not approached the material tangible 
 mountain (Sinai), nor the fire kindled on its summit, 
 nor the impetuous winds, nor the dense clouds, nor 
 the storm of rain, thunder, and lightning ; 
 
 19. Nor the sound of a trumpet through which were 
 
 Commentary 
 
 of God,” i.e., the grace of faith and of Christian vocation. “ Lest any root of bitter¬ 
 ness springing up.” This is the just designation which the Apostle gives the sin of 
 apostasy and of bad example. 
 
 16. “ Or profane person, as Esau,” &c. By “profane” ( 3 r}l 3 r]\oQ is meant a sacrile¬ 
 gious person, who having no sense of religion, treats sacred things with contempt. The 
 chief point of profaneness in the conduct of Esau consisted in his having so far under¬ 
 valued the right of primogeniture—then considered a singular gift of God, particularly 
 on account of the right to his father’s blessing—as to sell it for a mere mess of pottage. 
 It is said of him in Genesis, chap, xxv., “ that he made little account of having sold his 
 first birthright.” This is the more tenable opinion, because, if the profaneness be made 
 to consist in .his selling a spiritual thing, it will be hard to excuse Jacob from sin in 
 buymg it. Nor will it mend the matter much to say, that he knew God had transferred 
 it from Esau to himself ; for, still it would be true to say, that he bought a spiritual 
 thing. 
 
 17. “No place of repentance,” i.e., on the part of his father Isaac. Others under¬ 
 stand it of Esau’s own inefficacious sorrow for having sold his birthright, in neither of 
 which interpretations, is there left the slightest ground of objection to the Novatians. 
 And even should it be referred to penance for sin, no objection still exists; since, Esau 
 had not true sorrow, being intent on killing his brother, as appears from the book of 
 Genesis, xxvii. 41. The Apostle wishes to teach them, by the example of Esau, not to 
 barter heavenly and spiritual things for the earthly, nor to sell the precious inheritance 
 of faith for any human consideration. 
 
 18. Some Commentators say, that the object of the Apostle, in contrasting here the 
 New with the Old Testament, was, to anticipate or answer an objection which the 
 Hebrews might make against the New Law, on the ground, that its promulgation was 
 not attended with the splendid phenomena, which ushered in the Old. The Apostle, 
 according to their view, admits the many distinguished marks of divine sanction which 
 characterised the Old Testament; but still, he shows the New was marked by still 
 greater (verse 22). Others, more probably, maintain, that the comparison between both 
 laws was instituted for the purpose of showing the heinousness of desertion from the 
 New Law; for, if the violators of a less perfect law were punished so severely, how 
 much more so will be the apostates from Christianity ? which is the conclusion drawn 
 (verse 25). “Approached the mountain which could be touched.” “Approach,” is a 
 term signifying religious worship generally ( v.g. xi. 6); here, it signifies embracing a 
 religion. The two laws are designated by two mountains, Sinai and Sion. “Which 
 could be touched,” i.e., the material and corporeal, or tangible mountain, as opposed to 
 the incorporeal and spiritual one (verse 22). All the solemnities which accompanied 
 the promulgation of the Old Law are mentioned (Exodus, chap, xix.) “And a burning 
 fire.” Sinai “ appeared like a furnace” (Exodus, xix.) “ To a whirlwind, and darkness, 
 and storm” (Exodus, xix., and Deut. iv.) 
 
 19. “And the sound of a trumpet, and (i.e.), the voice of words,” since it was by a 
 
V 
 
 254 
 
 HEBRE WS, XII. 
 
 
 Iparapbrase* 
 
 uttered the words of the angel, which the Jews hear¬ 
 ing, exclaimed : “ Let not the Lord speak to us, but 
 Moses, lest we die.”—(Exodus, xx. 19). 
 
 i 
 
 20. For they could not bear the dreadful edict, that 
 should even a beast approach the mount, ic should be 
 stoned. 
 
 21. And so terrible was the entire appearance, that 
 Moses himself, though accustomed to long and familiar 
 converse with God, said, I am seized with iright and 
 trembling. 
 
 22. But you have approached the spiritual Mount 
 Sion, or the Church of Christ founded on Sion, and 
 the city of the living God. the heavenly Jerusalem, 
 and the joyous assemblage of many thousands of 
 angels, not arrayed in terror, like the angeiS of Sinai, 
 but celebrating an eternal festival of joy ; 
 
 23. And to the Church of the first-born, t.e., of the 
 Apostles, Martyrs, and primitive faithful, who, having 
 been first regenerated in Christ, and having received 
 the first fruits and abundance of the spirit, are now 
 enrolled as citizens of heaven, in which they re gn with 
 Christ, and to God the Judge of all, who will reward 
 your fidelity and punish your persecutors; and to the 
 spirits of the just of the Old Testament, who now, 
 after performing prodigies of faith, are possessed of 
 consummate felicity, in the enjoyment of the beatific 
 vision of God; 
 
 Commentary 
 
 trumpet the angel spoke. “ Which they that heard excused themselves,” saying, 
 “speak thou to us_let not the Lord speak to us, lest we die.”—(Exodus, xx. 19). 
 
 20. They could not endure the dreadful edict menacing them, “ if so much as a 
 beast....it shall be stoned ,” to which is added in some Greek readings, or thrust through 
 with a dart. But these words are commonly rejected, because wanting in many ancient 
 manuscripts. 
 
 21. And so terrible was the entire scene, all that was seen and heard, that Moses 
 himself, though accustomed to long converse with God, said, “/ am frighted and 
 trembled In the narration of Genesis, we have no record that Moses uttered these 
 words ; hence, the Apostle must have learned them from tradition or inspiration, the 
 same way in which he learned the names of the Egyptian magicians.—(2 Timothy, iii.) 
 
 22. “ They are come to Mount Sion,” i.e., they embraced the religion or Church of 
 Christ, founded on Mount Sion. This refers to the Church militant. “ And to the city 
 of the living God, the heavenly Jerusalem,” which refers to the Church triumphant, 
 whereof the earthly Jerusalem was a figure. The Apostle, then, alludes, in this verse, 
 to the entire Church, militant and triumphant, regarded here, as one by him; the 
 Church militant here below, is the entrance to the Church militant in heaven, which it 
 continually peoples with blessed spirits, between whom and us here on earth, there is 
 a constant, unceasing communion. They communicate their merits to us, and present 
 our petitions to God, and act as our intercessors with him in heaven. 
 
 23. He here, more fully and in detail, points out the inhabitants of the heavenly 
 Jerusalem, with whom we are associated. “To the Church of the. first-born,” who are 
 enrolled as citizens of heaven, (vide Paraphrase). In the Greek -ravrjyvpei kcu tiatXtjaia, 
 to the general assembly and church of the first-born. Others, by “ first-born,” understand 
 all the elect, selected out of the mass of creation ; and chosen, as the sons of God, to the 
 inheritance of the first-born. “God the Judge ot all.” This is said to console them, 
 because God will reward them, and, as is just, will punish their persecutors (2 Thess. 1. 6). 
 
 Uest* 
 
 and the voice of words, which they 
 that heard excused themselves, that 
 the word might not be spoken to 
 them. 
 
 20. For they did not endure that 
 which was said : And if so much as 
 a beast shall touch the mount , it shall 
 be stoned. 
 
 21. And so terrible was that 
 which was seen, Moses said : I am 
 frighted and tremble. 
 
 22. But you are come to mount 
 Sion, and to the city of the living 
 God, the heavenly Jerusalem, and 
 to the company of many thousands 
 of angels, 
 
 23. And to the church of the 
 first-born, who are written in the 
 heavens, and to God the judge of 
 all, and to the spirits of the just 
 made perfect,. 
 
HEBREWS, XII. 
 
 255 
 
 ■JTejt. 
 
 24. And to Jesus the mediator 
 of the new testament, and to the 
 sprinkling of blood which speaketh 
 better than that of Abel. 
 
 25. See that you refuse him not 
 that speaketh. For if they escaped 
 not who refused him that spoke 
 upon earth, much more shall not 
 we, that turn away from him that 
 speaketh to us from heaven. 
 
 26. Whose voice then moved the 
 earth: but now he promiseth, 
 saying : Yet once more, and 1 will 
 move not only the earth, but heaven 
 also. 
 
 paraphrase* 
 
 24. And to Jesus, the Mediator of the New Testa¬ 
 ment (on the part of God promising eternal rewards to 
 such as observe the conditions of the testament, and 
 on the part of men, enabling them, by the grace which 
 he has merited, to observe the law), and to the 
 sprinkling of the blood of Christ (typified by the 
 sprinkling of the blood of the legal victims), speaking 
 better things than that of Abel (the blood of Abel 
 cried aloud for vengeance, that of Christ, for peace 
 and mercy). 
 
 25. See, then, lest you refuse attending to the voice 
 of him who thus speaks to you. For, if your fathers 
 were dealt with so severely, for refusing to listen to 
 him (i.e., Moses), who spoke on earth; how much 
 more severely will we be punished, if we refuse to 
 listen to Christ speaking to us from heaven (and 
 enforcing, through his Apostles and ministers, that 
 law, promulgated by himself, while here on earth). 
 
 26. Whose voice, as God, then moved the earth 
 when the law was given on Sinai; but which now again 
 will, according to the prophecy of Aggeus, yet once 
 more move not only the earth, but heaven also. 
 
 Commentary* 
 
 “And to the spirits of the just -made perfect.” This is, more commonly under¬ 
 stood of the just of old, who, having performed glorious works, were still not perfected 
 until now, when Christ opened the gates of heaven—(chap. xi. 40). 
 
 24. Jesus is the Mediator of the New Testament, because he holds out promises on 
 the part of God; and on the part of man, merits the graces necessary for fulfilling the 
 conditions of the promises, that is to say, the proper observance of the law. The 
 Apostle makes a similar allusion to the mystical signification of Sinai and Jerusalem, in 
 his Epistle to the Galatians (iv. 24). 
 
 25. From this verse appears the scope of the comparison between the Old Testa¬ 
 ment and the New. He wishes them to understand, tnat, if the Jews of old, though 
 not favoured with so many advantages, though not permitted to approach him, as we 
 are, nor even to touch the mountain from which he spoke, were visited with such 
 chastisements, for the violation of a law, which had a mere man of earth for its promul¬ 
 gator ; how much greater rigour will be exercised against the apostates from the 
 Christian law, which, though, in promulgation, not equal to the Old Law in terror, yet was 
 far beyond it, in majesty and grandeur, its promulgator being God himself, who, by the 
 mouths of his vicars, ceases not to enforce it from heaven! The idea is the same as 
 that conveyed, chap. ii. 2, 3, of this Epistle. 
 
 But when did the rejection of Moses by their fathers, or refusal to hear him, referred 
 to here by the Apostle, take place? 
 
 It more probably refers to their repeated violations of the law promulgated by him, 
 so that the rejection of him here refers to the violation of his law. 
 
 26. “I will move.” In the Greek, o-aw, I shake. The future is used in the 
 Septuagint version, from which this passage is taken. That Sinai was moved at the 
 giving of the law, we know from Psalm lxvii. : “The earth was moved, and the heavens 
 dropped at the presence of the God of Sinai,” which refers to the giving of the law. 
 The words of the Prophet Aggeus, “j yet once” &c., are quoted from the Septuagint 
 version. In the Vulgate by St. Jerome, they are “yet a little while, and I will move,” &c. 
 (chap, ii.) There is, however, but very slight variation in sense ; for by, yet a little , he 
 refers to some permanent change not far off. The words of the prophet were first used 
 in reference to Christ’s coming. And the star appearing at his birth, the darkening of 
 the sun, the earthquake, &c., at his death, all show the change which the heavens and 
 the earth underwent. It is, however, far more probable, that the Apostle here applies 
 

 256 
 
 HEBREWS, XII. 
 
 Uejt. 
 
 27. And in that he saith, Yet 
 once more, he signifieth the trans¬ 
 lation of the moveable things as 
 made, that those things may remain 
 which are immoveable. 
 
 28. Therefore, receiving an im¬ 
 moveable kingdom, we have grace : 
 whereby let us serve pleasing God, 
 
 with fear and reverence. 
 
 » 
 
 29. For our God is a consuming 
 fire. 
 
 paraphrase* 
 
 27. And by saying, yet once , &c., he implies the 
 translation of the changeable and moveable things, as 
 of merely temporary institution, to make room for the 
 immoveable. 
 
 28. Therefore, receiving an immoveable kingdom, 
 which is prepared for us, let us firmly possess the 
 grace of Christianity, whereby alone we can please 
 God, serving him with fear, which will prevent our 
 offending him by sin, and with reverence,by rendering 
 unto him the worship due to him. 
 
 29. For, our God is like a most destructive fire in 
 consuming his enemies, in torturing and taking ven¬ 
 geance on them. 
 
 Commentary* 
 
 the words, in an extended sense, and in accommodation to his present purpose, to 
 Christ’s second coming, when, in the language of the Church, cceli movendi sunt et terra. 
 Some Expositors say, that the words of Aggeus refer to Christ’s first coming, and 
 embrace the entire period from his birth, to the end of the world, when this movement 
 and change of the heavens and the earth shall be completed. 
 
 27. “ Moveable things.” Those who refer the foregoing words of the prophet, in 
 the meaning giyen them by the Apostle, to the general judgment, understand by these 
 words, the present heavens and the earth, which are to be changed intp “ new heavens 
 and a new earth ” (2 Peter, iii. 13); this is the more probable meaning; since, the 
 Apostle would appear to introduce the future judgment of Christ, as a motive to secure 
 their steadfastness in the faith. Those who confine them to his first coming (an 
 improbable interpretation), refer the words “ moveable things ” to the Jewish tabernacle 
 with its contents. 
 
 28. In this verse, he appears to show what the “ immoveable things ” are, viz., the 
 new heavens and kingdom of Christ. 
 
 29. “ Fire,” the most active of the four elements aptly represents the avenging 
 wrath of God. These words are taken from Deuteronomy (chap. ix. 4), where Moses 
 threatens the people with the heavy anger of God, should they violate his precepts, 
 particularly by falling into idolatry. They are introduced here by the Apostle to show 
 that we should “ please God with fear and reverence,” and also, that we shall be visited 
 with more rigorous punishments, than were the Jews of old, if we violate his precept, 
 (.verse 25). 
 
 v 
 
 l 
 
HEBREWS, XIII. 
 
 / 
 
 257 
 
 / 
 
 CHAPTER XIII. 
 
 a n a l s s i s. 
 
 In this concluding chapter, the Apostle inculcates certain duties of morality, and exhorts 
 the Hebrews to the practice of several virtues, both as regards their neighbour and 
 themselves. With 7 ’egard to the virtues to be exercised towards their neighbour, the 
 Apostle exhorts them to persevere in fraternal charity, to exercise hospitality, and 
 manifest a 'practical sympathy for those who were suffering for the faith (1-3). He 
 exhorts them to guard strictly conjugal chastity, and shunning avarice, to exhibit their 
 confidence in God (4-6). 
 
 He exhorts them to be mindful of their deceasedp 7 'elates, the consideration of whose edify mg 
 lives a 7 id holy death should be a 7 i encourage 7 /ie 7 it to persevere in the sa?ne faith which they 
 professed—a faith as unchangeable as Jesus Christ himself (7, 8). Hence, they should 
 not be led away by fluctuating and co 7 itrary doctrines, particularly in refere 7 ice to the 
 useless distinction of food, and the legal victims. The Christians, although deprived 
 of Jewish victims, have a still i 7 iore excelle 7 it one, whereof those cannot partake who 
 adhere to Judaism ; for, in order to be able to partake of it, they 77 iust relinquish the 
 synagogue, and the professson of the Jewish religion (9-13). 
 
 He reconi 7 ne 7 ids liberality towards the poor, and obedie 7 ice to their prelates (16, 17). He 
 begs the assista 7 ice of their prayers, a 7 id fi, 7 ially concludes with a prayer a 7 id salutation. 
 
 xrejt. 
 
 paraphrase. 
 
 1. LET the charity of the brother¬ 
 hood abide in you. 
 
 2. And hospitality do not forget, 
 for by this, some being not aware 
 of it, have entertained angels. 
 
 3. Remember them that are in 
 bands, as if you were bound with 
 
 1. Persevere in the exercise of mutual love towards 
 each other, as Christians. 
 
 2. And forget not to continue the usual practice of 
 the kind offices of hospitality, i.e., receiving the har¬ 
 bourless, supporting the stranger and the needy; for, 
 it was in reward for the exercise of this virtue, that 
 some persons, not knowing who their guests were, 
 entertained angels, whom they supposed to be mere 
 men. 
 
 3. Sympathize with your brethren imprisoned for 
 the faith, as if you were yourselves partners in their 
 
 . Commentary. 
 
 1. “ Let the charity of the brotherhood abide in you.” The words “ in you ” are 
 not in the Greek. The meaning, however, is not much affected, whether they be 
 expressed or not, because they are understood. 
 
 2. The exercise of hospitality, which, in the proper sense of the word, consisted in 
 affording lodging and shelter to distressed strangers, was particularly obligatory in the 
 early ages of the Church, when accommodation was so imperfect, and the Christian 
 converts incurred great risk, both as to faith and morals, by associating and lodging 
 with the infidels. Hence, the exercise of this branch of charity is particularly required 
 of bishops and ecclesiastical widows.—(1 Tim. iii. 2 ; v. 10). 
 
 “ For, by this,” i.e., in reward of thisj virtue, £; some, not being aware of it, have 
 entertained angels.” God had thus shown, how acceptable and agreeable to him, this 
 virtue of hospitality must be. Fie alludes to the cases of Abraham and Lot (Genesis, 
 xviii., xix.) On the day of judgment, eternal life will be given, as the reward of this 
 virtue. “ I was a stranger and you took me in.”—(St. Matthew, xxv. 35). 
 
 3. They should not only exercise charity towards their distressed brethren, who were 
 
 VOL. 11. 
 
 R 
 
-58 
 
 HEBREWS, XIII. 
 
 \ 
 
 xrest. 
 
 them; and them that labour, as 
 being yourselves also in the body. 
 
 4. Marriage honourable in all, 
 and the bed undefiled. For forni¬ 
 cators and adulterers God will 
 judge. 
 
 5. Let your manners be without 
 covetousness, contented with such 
 things as you have; For he hath 
 said : I will not leave thee , neither 
 will I forsake thee. 
 
 6. So that we may confidently 
 say : The Lord is my helper: I will 
 not fear what man shall do to me. 
 
 7. Remember your prelates who 
 have spoken the word of God 
 to you: whose faith follow, con-- 
 sidering the end of their cqpyer-'* 
 sation, 
 
 paraphrase. 
 
 chains ; compassionate those who are oppressed, bear¬ 
 ing in mind, that you yourselves are liable and exposed 
 to the like distress, during the time you live in frail, 
 mortal bodies. 
 
 4. Let due honour be paid to the marriage state in 
 all things appertaining thereto, and let the marriage 
 bed be free from all defilement. For, God will 
 judge and punish, with the utmost severity, fornicators 
 and adulterers. 
 
 5. (Be not deaf to the cry of affliction). Let your 
 morals be free from all disposition to indulge in the 
 sordid vice of avarice; be content with a sufficiency 
 at present, and as regards the future, cast yourselves 
 with confidence on God’s bountiful providence; for, 
 his promise pledged to Josue also extends to all who 
 confide in him : “ I will not leave thee , neither will 1 
 forsake thee." —(Josue, i. 5). 
 
 6. So, that we may even confidently expect to 
 vanquish our enemies, as did David under the like 
 circumstances, when he exclaimed: The Lord is my 
 helper ; I will not fear what man shall do unto me .”— 
 (Psalm cxvii.) 
 
 7. Remember your former deceased prelates, who 
 preached to you the word of God, and confirmed 
 you in the faith; looking to their edifying lives and 
 holy death, imitate their faith—the source of their 
 sanctity in life, and happiness in death. 
 
 Commentary 
 
 at large, by receiving them into their houses ; but they should also sympathize with and 
 succour their brethren, who were prisoners for the faith, bearing in mind, that they 
 themselves, as long as they were in the body, were liable and exposed to similar distress. 
 tc Them that labour;” tojv KaKov^ov/ievoiv^ maltreated. It is implied, that it was on 
 account of the Faith, they were so treated. 
 
 4. “ Marriage honourable in all.” This is clearly hortatory ; hence, it means, “ let 
 
 marriage be,” &c. “ In all.” Some make, in all persons ; and then, it only refers to 
 
 such as can lawfully engage in the marriage state ; but, it could by no means convey 
 a precept to marry on the part of all; nor could it commend marriage in all persons , 
 without exception ; because, St. Paul himself would have violated the precept (1 Cor. 
 vii. 8), the widows who married, after their vows of chastity, incurred damnation. 
 (1 Tim. v. 12). The meaning which makes it, in all things , connected with marriage, 
 is the true one, as appears from the words immediately subjoined, “for God will judge 
 fornicators,” &c., by which is shown that in the preceding words is inculcated the 
 avoidance of the sin to which damnation is attached in these. Instead of “ for forni¬ 
 cators,” the Greek is, w opvovg tie, but fornicators. The Alexandrian manuscript has “ for.” 
 
 5. It is likely that some among them, under the pretext of want, brought on 
 by the confiscation of their property, were indulging in the vice of avarice; hence, his 
 exhortation to avoid it; moreover, they should shun it as being “ the root of all evils ” 
 (1 Tim. vi.) “ I willnot leave thee,” &c. In these words, the Lord promises Josue 
 not to desert him, but to give him all necessary assistance in the government of the 
 people. This the Apostle extends to the aid which God will grant the just in all their 
 wants; and, thus, he accommodates them to his present purpose. 
 
 6. So that we may confidently say, “ The Lord is my helper ,” &c. These words, 
 quoted from Psalm cxvii., express the interposition of God to save David from the 
 persecution of his enemies ; and are very applicable to the condition of the Hebrews, 
 persecuted, on account of their faith, by their fellow-countrymen. 
 
 7. “ The end of their conversation ” means their death, in justice and sanctity. The 
 ■words of this verse clearly show that the Apostle refers to their deceased prelates and 
 
HEBREWS , XIII. 
 
 259 
 
 Uejt. 
 
 8. Jesus Christ yesterday, and 
 to-day; and the same for ever. 
 
 9. Be not led away with various 
 and strange doctrines. For it is 
 best that the heart be established 
 with grace, not with meats : which 
 have not profited those that walk in 
 them. 
 
 10. We have an altar, whereof 
 they have no power to eat who serve 
 the tabernacle. 
 
 paraphrase* 
 
 8. (Their faith and yours must be the same), since 
 Jesus Christ—the principal object of their faith and 
 yours—is the same, yesterday, to-day, and for ever. 
 
 9. Be not carried about by the varying and strange 
 doctrines (of heretics), an example of which is found 
 in the choice of legal, or, rather, in the effects attri¬ 
 buted to, sacrificial meats; it is much better to 
 strengthen your hearts by the grace of the New Law, 
 which faith in Christ brings with it, than trust in the 
 efficacy of the observances referred to, which never 
 had the effect of sanctifying those who followed them, 
 and spent their lives in them. 
 
 10. (Let it not, however, be supposed, that by 
 giving up the legal offerings, we are without victims, 
 or sacrifice); for, in Christianity, we have on our 
 altars, a victim, that supplies us with the grace which 
 strengthens the heart, whereof they cannot partake 
 who serve the tabernacle and still adhere to the Jewish 
 religion. 
 
 Commentary 
 
 religious guides, viz., James, Stephen, &c., who trampled under foot, and undervalued 
 all earthly things : the example of these they should follow, and to their faith they 
 should firmly adhere; for, this faith was the source of their sanctity in life, and of their 
 happiness in death. 
 
 From this passage we can clearly perceive the advantage of perusing the lives of 
 the saints, who have gone before us. Their lives are to us a practical illustration of 
 the gospel; they point out the means, and serve as an incentive, to labour for heaven, 
 Nonnepotes tu , quodisti et istoz. —St. Augustine. It is to the pious reading of the lives 
 of the saints, that the Church is, to a certain degree, indebted for the illustrious Society 
 of Jesus, whose equals the world has never seen; the first, whom the enemies of God 
 and man are sure to assail, as being the leading and the most powerful defenders of 
 religion and social order; their persecution, in any particular country, as the annals 
 of modern rebellions against the altar and the throne too clearly attest, is a sure 
 sign of national reprobation; the certain forerunner of terrible religious and social 
 disasters. 
 
 8. As Jesus Christ—the principal object of faith—is always the same ; therefore, the 
 faith in him must always be the same; and hence, the faith of the Hebrews, and of 
 their predecessors in the faith, must be identical. These words, most probably, refer 
 to Jesus Christ, as God-man. “Yesterday” refers to the time of his Incarnation. 
 This verse connects the preceding with the following verses. The words, “ the same,” 
 are, according to the Greek punctuation, joined to “ to-day.” 
 
 9. As faith must be, therefore, always one and indivisible, be not carried about by 
 doctrines “various,”/.!?., varying in themselves, and from the truth;“ and strange,” 
 foreign to the deposit left by God to his Church. “ For, it is best to establish the 
 heart with grace.” He gives a particular instance of the false doctrines, to which he 
 has been referring in a general way, in the words, “various... doctrines.” He, most 
 likely, refers to the doctrine regarding the distinction of meats, some of which were 
 forbidden, and others allowed by the law; or rather to the doctrine regarding the 
 effects of meats offered in sacrifice, to which the Judaizers attributed the power and 
 efficacy of sanctifying men. This latter interpretation is rendered probable by the 
 following verse. The Apostle says, it is better to establish and render the heart firm 
 by the grace of Christianity, than by recurring to the use of such meats, which never 
 conferred true sanctity on the worshippers (ix. 10). 
 
 “ To walk in,” is a Hebraism for principles of action followed out in practice.— 
 Kenrick, in hunc locum. 
 
 10. “We have an altar,’’ &c. This altar , which is understood of the victim offered 
 
26o 
 
 HEBREWS, XIII. 
 
 Uei't. 
 
 II. For the bodies of those beasts, 
 whose blood is brought into the 
 Holies by the high-priest for sin, 
 are burned without the camp. 
 
 12. Wherefore Jesus also, that 
 he might sanctify the people by 
 his own blood, suffered without the 
 gate. 
 
 13. Let us go forth therefore to 
 him without the camp; bearing his 
 reproach. 
 
 paraphrase* 
 
 11. This exclusion of the ministers and followers 
 of the Jewish tabernacle, from a participation of the 
 victim of our “altar” was typified by the ordinance 
 of the law respecting the great sacrifice of expiation. 
 For, the bodies of the animals, viz., the goat and the 
 heifer, whose blood was carried by the high priest into 
 the sanctum sanctorum , in the great sacrifice of expia¬ 
 tion, were burnt outside the camp (wherein dwelt the 
 Jews, at this time, sojourning in the desert). 
 
 12. For which cause, Jesus also, the reality typified, 
 in order to fulfil this figure, suffered outside the gate 
 of Jerusalem, sanctifying the people, with his blood. 
 
 13. We, therefore, and all who wish to be partakers 
 of the Christian sacrifice, must go forth to him, outside 
 the camp of the synagogue. In other words, we must 
 desert the synagogue, and join the Church; bearing 
 the reproach attached to the name of Christian. 
 
 Commentary 
 
 on it, refers, according to some, to the adorable Eucharist, the first step to obtain 
 which must be, to go forth from the synagogue; and, that in order to partake 
 of it, they must first leave the synagogue, or Jewish religion, he proves (verse 
 11), from the rite observed in the great sacrifice of expiation, a type of the sacrifice 
 of Christ on the cross, of which the Eucharistic sacrifice is a continuation, and a real 
 unbloody commemoration. The word “eat,” greatly serves to confirm this opinion. 
 “Serve” [XaTevovreg) has reference directly to the priests; it also embraces, in a 
 general way, all who approach the Jewish altar, as worshippei's. 
 
 11. “Are burned without the camp.” The Jews, at the time of this ordinance 
 dwelt in the desert, in a moveable camp, outside which were burned the bodies of the 
 heifer and the goat, whereof neither the priests nor the people could partake. 
 
 12. On this account it was that Jesus, in order to correspond with his type (for, of his 
 sacrifice, the great sacrifice of expiation was a mere type and figure) suffered outside 
 the gates of Jerusalem. 
 
 13. Hence, we should go forth to him outside the camp, and leaving the synagogue, 
 submit to the reproach of Christ, before we can be partakers of the victim of the 
 Christian “ altarf that is to say, of Christ in the Holy Eucharist, where he is offered 
 up daily, in an unbloody manner, and partaken of by the faithful. Whether the opinion 
 which refers “altar” to the Eucharist, be true or false, matters but little in regard to 
 the faith of the Church, on the subject of the Eucharist, which is clearly demonstrated 
 from other passages; and such of the Fathers as understand this passage of it, show 
 their faith regarding the Eucharist to have been the same as ours. Others make “altar” 
 refer directly to the altar of the cross; because it was of the sacrifice of the cross that 
 the sacrifice of expiation, to which he alludes (verse 11), was typical. The Hebrews were 
 attaching great importance to the sacrifices of the Mosaic law. Now, he says, it would 
 be far better for them to have recourse to grace (verse 9), which they cannot receive, 
 since it is purchased by a sacrifice wherein they can have no share, without first going 
 forth from the synagogue (verse 10); for, the bodies of the victims, &c., were burned 
 outside the camp (verse it). Hence, Jesus suffered outside the gate of Jerusalem 
 (verse 12); and hence, to become partakers of the merits of his sacrifice, “ to eat of the 
 altar,” according to these interpreters, we must go forth from the synagogue, and join 
 the Church, “ bearing his reproach ;” for, the name of Christian was counted a reproach. 
 Should this passage refer directly to the sacrifice of the cross, in it must be indirectly 
 included the sacrifice of the Eucharist; inasmuch as it is the same sacrifice with that 
 of the cross, from which it differs, only as to the mode of offering. 
 
 Some Expositors say, that in this verse is conveyed an exhortation to bear our cross 
 patiently, after the example of Christ. “Bearing his reproach” will then mean : 
 bearing his cross after him, which is a reproach and folly. 
 
HEBREWS, XIII. 
 
 26 r 
 
 XTejt. 
 
 14. For we have not here a last¬ 
 ing city ; but we seek one that is to 
 come. 
 
 15. By him therefore let us offer 
 the sacrifice of praise always to 
 God, that is to say, the fruit of lips 
 confessing to his name. 
 
 16. And do not forget to do good 
 and to impart: for by such sacrifices 
 God’s favour is obtained. 
 
 17. Obey your prelates, and be 
 subject to them. For they watch 
 
 ©arapforase, 
 
 14. And this voluntary exile, and departure from 
 the synagogue and Jerusalem, should not disturb or 
 frighten us, for we, Christians, have not on this earth 
 any permanent city; as exiles and pilgrims, we are in 
 search of one to come, that is, the heavenly Jerusalem. 
 
 15. Having, therefore, been united to Christ, let us 
 continually present through him to God a sacrifice of 
 praise, that is to say, the fruit of lips confessing his 
 name. 
 
 16. And to this piety towards God, neglect not to 
 add charity towards your neighbour. Forget not libe¬ 
 rality, nor omit to impart your goods to the poor, by 
 relieving them according to your ability; for, by such 
 sacrifices the favour of God is obtained, with them he 
 is well pleased. 
 
 17. Obey your prelates, and reverence them; for, 
 you are to regard them as watching over your souls 
 
 Commentary 
 
 14. In this verse is contained a reason why we should not hesitate to leave the 
 synagogue; because, we are in search of our heavenly Jerusalem; according to others, in it 
 is contained a reason why we should be prepared to suffer for Christ’s sake ; because, no 
 matter what may befall us, whether exile, death, &c., it will not deprive us of our 
 country, but rather hasten our approach to it. 
 
 Commentators remark that the Apostle explains, in the foregoing passage, the 
 sacrifice of expiation, according to the four-fold sense attached to SS. Scripture—viz., 
 the literal , the allegorical , the tropological (or moral), and the anagogical. ( Litem 
 gesta docet; quid credas, Allegoria; Moralis , quid agas ; quo tendas, Anagogia). 
 According to the literal sense, the victim in the sacrifice of expiation was carried out 
 of the camp and burned, and the blood was carried by the high priest into the sanctuary, 
 as an expiation for sin— litera gesta docet—-verse 11. According to the allegorical 
 sense, this victim was a figure of Christ ignominiously driven outside the city, to suffer 
 death, as an atonement for sin—quid credas, Allegoria —verse 12. According to the 
 tropological or moral sense, those who wish to partake of the sacrifice of Christ, must go 
 outside the precincts of the synagogue, and abandon the Jewish religion ; thus bearing 
 their share in the ignominy which he was pleased to undergo— Moralis , quid agas— 
 verse 13. And according to the anagogical meaning of the ceremony, they are not to 
 regret this temporary exile, since neither Jerusalem nor the synagogue is our true country 
 or lasting home ; we are in search of our heavenly and everlasting dwelling-place above 
 —quo tendas, anagogia —verse 14. Rutter, in hunc locum. 
 
 15. Having given up the legal sacrifices prescribed by law, let us offer up to God, 
 through Christ, to whom we are united, after deserting the synagogue, “ a sacrifice of 
 praise,” according to some, the sacrifice of the Eucharist. This is the opinion of those 
 who refer “ altar” (verse 10) to the Eucharist. The explanation, however, given by 
 the Apostle himself, of what this sacrifice is, “that is the fruit of lips,” &c., shows that 
 it refers to the spiritual offering of thanksgiving to God, in every shape and form. 
 These acts of thanksgiving are called “ the fruit of lips, confessing his name ; ” because, 
 it is by the lips his praises are sounded, and his benefits derserving thanks, together 
 with his eternal attributes, proclaimed. No doubt, among the most acceptable 
 channels of thanksgiving and praise, the sacrifice of the Eucharist holds the first place ; 
 but, it is only in this general respect, as a means of thanksgiving, that the Apostle 
 seems to make any reference to it in this verse. 
 
 16. In this verse is prescribed another offering most pleasing to God, the offering of 
 charity and beneficence to our neighbour; “for by such sacrifices,” viz., praise of God, 
 and charity towards our neighbour, “ God’s favour is obtained.” The Greek, 
 £vap£aTEt.Tai 6 Qeoc, means, God receives delight; or, in them he is well pleased ; unlike the 
 sacrifices of the Old Law, which were unpleasing to him. 
 
 17. To the two-fold sacrifice of praise (verse 15), and of charity (verse 16), he wishes 
 
262 
 
 HEBREWS, XIII. 
 
 XEeit, 
 
 as being to render an account of 
 your souls : that they may do this 
 with joy, and not with grief. For 
 this is not expedient for you. 
 
 18. Pray for us. For we trust we 
 have a good conscience, being will¬ 
 ing to behave ourselves well in all 
 things. 
 
 19. And I beseech you the more 
 to do this, that I may be restored 
 to you the sooner. 
 
 20. And may the God of peace, 
 who brought again from the dead 
 the great pastor of the sheep, our 
 Lord Jesus Christ, in the blood of 
 the everlasting testament, 
 
 paraphrase* 
 
 (as they are bound to do in virtue of their office), since, 
 in the day of judgment they must render an account 
 of you. Obey them, therefore, from the heart, that 
 they may discharge this responsible duty of watching 
 over you with joy and not with pain. This would 
 not be expedient for you ; for, the groans of the pastor 
 would provoke against you the heavy vengeance of God. 
 
 18. Pray for us, and this favour we beg with the 
 greater confidence of obtaining it, since our conscience 
 bears testimony, that in all things connected with the 
 gospel ministry, we have acted with truth and sincerity, 
 and not from any hostility to the law of Moses, or 
 from motives of self-interest. 
 
 19. And I beseech you still more to pray for me 
 with the greater earnestness, that I may be restored 
 to you the sooner. 
 
 20. Now may God, the author of peace, who raised 
 from the dead our Lord Jesus Christ, the supreme 
 pastor of the sheep, which he has redeemed by his 
 blood, wherein is sanctioned the new and eternal 
 testament— 
 
 Commentary 
 
 them to add, the sacrifice of their own will, by obedience to their prelates and pastors. 
 “ For they watch ” {for your souls , viz ep ru>v v/iiov , is added here in the Greek ; the 
 
 Vulgate construction, which places these words not here but after the words “render 
 an account ”—rationem pro animabus vestris reddituri —is preferable)—this merely 
 expresses the duty of the pastors ; and the light in which the faithful are bound 
 to regard them. What a heavy responsibility, those charged with the care 
 of souls have incurred!- they must account for each and every one of them, 
 at God’s judgment-seat; for each and every one, Jesus Christ shed his blood, 
 with the dispensation of which the pastor is charged. Woe to him if it shall 
 have flowed in vain for immortal souls, through any fault of his ! “ That they 
 may do this,” i.e. % watch over your souls, “ with joy, and not with grief,” seeing your 
 disobedience, and the absence of progress made by you, “ for this is not expedient for 
 you.” The groans of the prelates, whose words you slight, will provoke God’s wrath, 
 which he shall manifest in his own time. He who shall disobey or despise ecclesias¬ 
 tical authority shall be overtaken, sooner or later, by the justice of God, whom he despises. 
 
 18. If the Apostle did not derogate from the intercession of Christ, in begging the 
 prayers of the Hebrews, how can it be said we derogate from it in supplicating the 
 saints reigning in heaven ?—(See 1 John, ii. 2). 
 
 “ For, we trust that we have a good conscience ; ” he adds this, to remove the false 
 impressions which his enemies were anxious to create regarding him, charging him with 
 being the enemy of the Mosaic Law, and an apostate from Judaism. He says he has 
 the testimony of conscience assuring him that he had been no such thing, and that 
 “ in all things ” appertaining to the gospel ministry, “he behaved well,” injuring no one ; 
 and also, labouring without any regard to filthy lucre, or selfish emolument The words, 
 “ in all things,” are rendered by some, “towards all persons,” Jew and Gentile, without 
 distinction, giving no cause of offence to any man, either by word or deed. 
 
 20. “ The great pastor of the sheep,” to whom all other pastors bear merely the 
 relation of vicars. “ In the blood of the everlasting testament.” Some join these 
 words with “ pastor,” as if they expressed how he was the pastor of the sheep—viz., by 
 redeeming them, and feeding them with the blood in which the New Testament was 
 sanctioned, “ everlasting,” in opposition to the Old, which was temporary; and because 
 its promises have for object an eternal inheritance; moreover, it will be succeeded by 
 no other covenant. Others connect them with, “ who brought again from the dead,” 
 in the blood, i.e., through the merits of his blood, since by his passion (says St. Thomas) 
 he merited for himself and for us the glory of the resurrection. 
 
HEBREWS, XIII. 
 
 ^ejt. 
 
 21. Fit you in all goodness, that 
 you may do his will: doing in you 
 that which is well pleasing in his 
 sight, through Jesus Christ : to 
 whom is glory for ever and ever. 
 Amen. 
 
 22. And I beseech you, brethren, 
 that you suffer this word of consola¬ 
 tion. For 1 have written to you in 
 a few words. 
 
 23. Know ye that our brother 
 Timothy is set at liberty : with 
 whom (if he comes shortly) I will 
 see you. 
 
 24. Salute all your prelates, and 
 all the saints. The brethren from 
 Italy salute you. 
 
 25. Grace be with you all. Amen. 
 
 paraphrase. 
 
 21. May he, I say, perfect you in every good work, 
 so that you may do his will, working in you that which 
 is well pleasing in his sight, through the merits of 
 Jesus Christ, to whom be glory for ever and ever.— 
 Amen. 
 
 22. I beseech you brethren, to take in good part 
 this Epistle, designed to console and exhort you ; for, 
 considering the vast and comprehensive nature of the 
 subject, I have written to you very briefly. 
 
 23. Know ye that our brother Timothy is at large 
 after his imprisonment; should he come tome without 
 delay, I will visit you, accompanied by him. 
 
 24. Salute in my name all your prelates, and all the 
 faithful who serve Jesus. The brethren of Italy salute 
 you. 
 
 25. The grace of God be with you all. Amen. 
 
 Commentary. 
 
 21. “ Doing in you,” by his inspiration and co-operation, “ that which is well pleasing 
 in his sight,” he is said to work or perform that which he gives us by his grace, the 
 power to perform, “ through Jesus Christ,” /.<?., through the merits of Jesus Christ. 
 
 22. “ In a few words,” considering the importance and comprehensive nature of the 
 subject, and the sublime mysteries of which the Epistle treats. 
 
 23. “ Is set at liberty.” From these words some Expositors infer that Timothy 
 had been in chains, not at Rome, as the words “with whom (if he come shortly, &c.,”) 
 show ; he announces his enlargement as agreeable to the Hebrews, with whom Timothy 
 was in great favour." Others say the words “ set at liberty,” only mean, that he 
 was disengaged from any urgent duty which could prevent him from accompanying the 
 Apostle. The former is more probable. (“ If he come shortly ”) shows the Apostle’s 
 anxiety to visit them. Some say, he did not visit them; however, he only expresses 
 here his present resolution to do so. 
 
 The Greek subscription is to the following effect: “ Written to the Hebrews from 
 Italy , by Timothy .” 
 
t 
 
 CATHOLIC EPISTLE OF ST. JAMES. 
 
 - 4 - 
 
 3ntrobuctton. 
 
 Author of. —Who is the St. James to whom this Epistle is attributed? There 
 were two, who bore the name of James, mentioned among the Apostles—one, the son 
 ofZebedee, and brother of St. John; he was put to death by Herod (Acts, xii.) 
 He is called James the Greater. The other frequently styled in Scripture the brother 
 of our Lord, was the son of Alpheus, also called Cleophas, and of Mary, the cousin, 
 although in SS. Scripture, frequently called the sister, of the Blessed Virgin. He was 
 the brother of St. Jude and of Joseph, called the Just. To distinguish him from the 
 other James, he is called James the Less, a title bestowed upon, him, either on account 
 of his age, or the lowness of his stature, or, from being called later to the Apostleship. 
 He is also styled James, the Just, a title which it is universally agreed, he merited, 
 owing to his eminent sanctity, so generally recognised, that it procured for him the 
 singular veneration of the Jews themselves, by whom he was called “ the just man.” 
 To his death Josephus attributes the final destruction of Jerusalem and the total disper¬ 
 sion of the Jews. The true cause, Josephus appeared, or at least affected, not to 
 understand, viz., the murder of the Son of God, whose blood they invoked on them¬ 
 selves and on their children. Saints Jerome and Epiphanius relate, that our Lord, at 
 his ascension, recommended to St. James the Church of Jerusalem, of which city he 
 was, in consequence, constituted first Bishop, by the other Apostles. He was a Nazarite, 
 never drank wine, and was particularly distinguished for his love of prayer. Ananias 
 the son of Annas, of whom mention is made in the Gospels, being High Priest about 
 the year 60, when St. Paul had appealed to Caesar, having assembled the Sanhedrim, 
 summoned St. James before them. Josephus narrates, that he was accused of violating 
 the laws, and handed over to the people to be stoned to death. Hegesippus adds, that 
 they compelled him to be carried to the battlements of the temple, and would fain have 
 compelled him to make a public renunciation of his faith in Christ; but St. James took 
 this public opportunity of proclaiming the Divinity of Jesus Christ. He was, in 
 consequence, hurled from the battlements, and after his fall, dispatched by a blow 
 from a fuller’s club. This occurred in the year 62. This latter St. James, and not 
 James the Greater, is the author of this Epistle, the best proof of which is, that in 
 it, the inspired writer undertakes the refutation of errors which did not exist at the time 
 St. James the Greater was put to death by Herod about the year 42, full fifteen years 
 before St. Paul had written his Epistle to the Romans. The error referred to, which 
 this Epistle is principally employed in refuting, was occasioned by the false interpreta¬ 
 tion of certain passages of St. Paul to the Romans. From these passages some persons 
 inferred the absolute inutility of good works, without which St. James here clearly 
 points out that faith is dead, and salvation, unattainable ; he delivers also many other 
 precepts of a holy life. 
 
 Canonical. —This, together with the following Epistles of Saints Peter, John, and 
 Jude, are termed “ Canonical,” either because they belong to the catalogue or canon 
 of inspired Scripture; or, because they contain rules and precepts for the regulation of a 
 Christian life. 
 
INTRODUCTION TO ST. JAMES. 
 
 265 
 
 Catholic.— They are commonly styled “ Catholic,” either on account of the 
 doctrine which they contain; or, more probably, because addressed, not to any 
 particular church or person, as were the Epistles of St. Paul, [y.g.) to the Romans, 
 Corinthians, Timothy, Titus, &c., but, to the whole body of the converted Jews, and 
 intended for the instruction of the rest of the faithful throughout the entire earth. 
 
 Canonicity of. —The Canonicity or Divine authority of this Epistle has been called 
 in question by Luther only, who designates it “ An Epistle of straw , and unworthy of 
 an Apostle .” The unanswerable arguments which it furnishes in proof of the Catholic 
 doctrine of good works, sufficiently account for Luther’s antipathy to it. Its Canonicity 
 has been admitted by Calvin. The Church of England also admits it to be Divine 
 Scripture. It is, indeed, difficult to conceive how she can do so, consistently with the 
 sixth of the Thirty-nine Articles, which runs thus : “In, i.e., By, the name of the Holy 
 Scripture , we understand the Cano 7 iical Books of the Old and New Testament, of 
 whose authority was never any doubt in the Church .” Now, the authority of this Epistle 
 of St. James was, for some time, doubted , and not always admitted in the Church. For, 
 it is classed among the books of Sacred Scripture termed by Catholics, Dcutero- 
 Canonical, i.e., whose Canonicity had not been always, nor everywhere, received- 
 Hence, the utter inconsistency in Protestants to receive it as Divine Scripture. But, as 
 regards Catholics, every Catholic must believe its Canonicity, or Divine authority, as 
 firmly as that of the Four Gospels, after the formal definition of the Council of Trent 
 on the subject.— SS. \ta de Canonicis Scripturis. We have the same undoubted 
 authority for its Divine inspiration, that we have for the rest of the Scriptures—the only 
 certain means we can have for knowing the Divine inspiration of any writing—viz., the 
 unerring authority of the Catholic Church. The same arguments adduced in proof of 
 the Epistle to the Hebrews, are also in favour of this. It is mentioned in all the 
 Councils in which a catalogue of inspired books was drawn up : in the Councils of 
 Laodicea (60th Canon), Third of Carthage (Canon 47), Council of Rome, under 
 Gelasius, Florence, Trent. It is mentioned by Origen (Horn. 7, in fosue), Athanasius 
 (in Sytiopsi), Epiphanius ( Heresi , 76), St.'Jerome (ad Paulinum Epistola ), St. Augustine 
 (Libro 2do de doctrina Christiana, c. 8 ), Gregory Nazianzen (tom. 2, page 94), Innocent 
 I. (Epistola ad Decentium ), &c. 
 
 Language of. —It is commonly agreed, that it was writtten in the Greek, the 
 language spoken everywhere at the time, and commonly used by the Jews. Hence, we 
 find the Greek, or Septuagint Version, indiscriminately used by the dispersed Jews, and 
 our Redeemer and the Apostles quote from the same. St. James quotes from the 
 Scriptures according to it (chap. iv. verse 6). 
 
 Occasion of. —It has been already remarked, that the object of St. James in this, 
 as well as of the other Apostles in their Catholic Epistles, was, to refute the error of 
 Simon Magus, of the Nicolaites, and others, regarding the sufficiency of faith alone—an 
 error which they founded on the false interpretation of St. Paul to the Romans (St. 
 Augustine de Fide et Operibus , c. 16). It devolved, in a particular manner, on St. 
 James to arrest the progress of this error, having been charged with the Church of 
 Jerusalem, which bordered on Samaria, where Simon Magus had been disseminating his 
 pernicious doctrines: 
 
 Date of.— There can be nothing determined for certain respecting the particular 
 year in which this Epistle has been written. All we know is, that it must have been 
 written some time between the year 58—the date .of'the Epistle to the Romans—and 
 the year 63, when St. James was put to death. 
 
CATHOLIC EPISTLE OF ST. JAMES. 
 
 CHAPTER I. 
 
 Bnal^sis* 
 
 St. James commences this chapter, with the Apostolical salutation (i). He, 7 iext, exhorts 
 the converted Jews, to whom this Epistle is directly addressed , to receive with joy, the 
 diffei'ent afflictions with which they were visited (2, 3). He encourages them to practise 
 the virtue of patience in all its perfection (4), and points out the source from which the 
 true wisdom to understand ., and practically conform to these admonitions, is to he 
 derived, and the means of obtaining it, viz., Prayer; one of the conditions of which he 
 mentions (4-7). He next alludes specially to the temptations peculiar to the 7 'ich and to 
 the poor, and points out the remedies to be adopted both by 07 ie and the other (9-11). He 
 pomts out the reward, in store for patient a 7 idpersevering suffering (12). 
 
 He, 7 iext, obviates a difficulty which might arise fro 7 ti a false co?iceptio 7 i of his doctidne-, 
 owing to the different respects under which “ temptations ” might be considered. He 
 says that, viewed in the light of seductions to sin, God is not their cause, but rather 
 marls owji corrupt passio 7 is, which, when indulged, aid in death (13-16). 
 
 Havingpointed out the cause of moral evil, he next proceeds to point out the source of all 
 good (17), and refers particularly to one great blessing for which we are indebted to 
 God's pure bounty, viz.—our regeneration and call to the faith (18). 
 
 He next delivers wholesome instructions regarding the government of the tongue, par- 
 ticularly in reference to religious teaching, and assails the fundwnental error, then 
 prevalent, probably deduced from a false conception of the words of St. Paul to the 
 Romans, respecting the sufficiency of faith alone—an error, the refutation of which was 
 07 ie of the principal objects of this Epistle (22). He shows by a 7 i example the inutility of 
 faith without good works (23, 24), and points out cei'tain works as necessaiy (2 6, 27). 
 
 Ce£t* ©arapbrase, 
 
 1. JAMES the servant of God 1. James, a servant of God (the Father) and of 
 and of our Lord Jesus Christ, to our Lord Jesus Christ, who has a special dominion 
 
 Commentary 
 
 1. “ A servant of God,” which is commonly understood to refer to God the Father, 
 “and of our Lord Jesus Christ,” who, by purchase, has a special dominion over us. St. 
 James might be called the servant of God on the several grounds of Creation, Redemp¬ 
 tion, Call to the Faith, &c.; but in this passage, the word, “ servant,” most probably, 
 designates the special engagement to exercise the functions of Apostle. He selects 
 this title of “servant,” for many reasons, but principally from motives of humility. It 
 is at the same time a most honourable designation ; since, to serve God is to reign. 
 From this heading, some interpreters infer that the author of this Epistle was not an 
 Apostle. Hence, besides the two Apostles who bore the name of James, they assert 
 there was a third of the name, not an Apostle—who was the author of this Epistle. 
 But the grounds of this argument are quite weak and futile ; for, in some of his Epistles, 
 St. Paul does not assume the title of Apostle, (ex.gr.) to the Thessalonians, Philippians, 
 Philemon. Neither does St. John nor St. Jude, assume the title of Apostle, in their 
 respective Epistles ; and yet, no one has denied these to be the productions of Apostles. 
 Besides, the Council of Trent, expressly states that this Epistle was written by “James 
 the Apostle.”—(SS. 4th Decrcto de Canonicis SS. &c.; SS. 14 de Extrem. Unct. ch. 1). 
 
ST. JAMES , /. 
 
 267 
 
 Uejt. 
 
 the twelve tribes which are scattered 
 abroad, greeting. 
 
 2. My brethren, count it all joy, 
 when you shall fall into divers 
 temptations : 
 
 3. Knowing that the trying of 
 your faith worketh patience. 
 
 paraphrase* 
 
 over us by right of redemption (writes), to the 
 faithful Jews converted to Christianity out of the 
 Twelve Tribes of Israel, scattered all over the earth, 
 wishing them the abundance of spiritual joy and of 
 all blessings conducive to salvation. 
 
 2. My brethren, it is not without cause I wish you 
 the abundance of joy, notwithstanding the many tem¬ 
 poral afflictions under which you labour; for, I would 
 have you regard it as a subject of pure, unalloyed 
 joy, when you are visited with tribulations and afflic¬ 
 tions, in various shapes and forms. 
 
 3. For, you should feel perfectly assured, that these 
 afflictions by which your faith is tried and tested, are 
 the cause of producing and increasing the virtue of 
 patience. 
 
 Commentary?. 
 
 “ To the twelve tribes which are dispersed.” In the Greek, ev rrj diacnropa, which 
 are in the dispersion. It is disputed which “ dispersion” of the Jews is referred to here. 
 Some make it refer to that which occurred after the death of St. Stephen (Acts, viii. 1). 
 It probably refers to the Jews converted to the faith from among those, who were 
 dispersed throughout the different countries of the earth, after the captivity under Sal¬ 
 manazar (4 Kings, xvii.), and afterwards, to whom reference is made (Acts, ii. 5). “To 
 the twelve tribes.” He directly addresses the Jews converted from the twelve tribes, into 
 which the Jewish people were divided, having been specially charged with the Apostle- 
 ship of the Jews. The Epistle is, however, indirectly addressed to the converted 
 Gentiles also. Its title, “Catholic,” forbids us to confine it to the converted Jews 
 exclusively. Hence, we can say that the “ Twelve Tribes,” embrace all spiritual Israel, 
 who are numbered in a manner analogous to the division of carnal Israel; and this is 
 borne out by the numbering of the thousands of saints, out of the different tribes, the 
 duodecim millia signati , out of each tribe—(Apocalypse, vii. 5-9). “ Greeting.” The 
 Greek, x ai P Eiy > to rejoice , expresses the abundance of spiritual joy, and all blessings 
 conducing to salvation (as in Paraphrase). 
 
 2. In the preceding verse, St. James wished the converted Jews, the abundance of 
 all spiritual joy; but, as they might naturally say, what joy could they have, who were, 
 the victims of sufferings and afflictions; he now tells them that they are in the very 
 circumstances wherein they should most rejoice. “ All joy,” may mean, perfect joy, 
 unmixed and unalloyed by sorrow; or, “all,” as embracing every subject of joy in this 
 life, so that whatever matter for joy there is in all the goods of this life, is included in 
 this one universal good of tribulation and sufferings; and thus we should rejoice more 
 in tribulation alone, than if we were the sole possessors of all the honours, riches, and 
 pleasures of this earth. 
 
 “ When you shall fall into divers temptations.” By “ temptations,” are meant the 
 crosses, afflictions and persecutions of this life. With these the early Christians were, 
 in a special manner, visited. They are called “ temptations,” because sent by God to 
 try and exercise our virtue. “ Divers,” by confiscation and plunder of property, incar¬ 
 ceration, scourging, death, &c. This doctrine of St. James, though to the philosopher 
 and worldly wise a paradox (as which of the gospel maxims is not ?) is perfectly in 
 accordance with the uniform teaching of Sacred Scripture, wherein we are taught, that 
 afflictions are a proof of the divine regard (Hebrews, xii.); that they serve to render us 
 conformable to Jesus Christ, the predestined model of God’s elect (Rom. viii.); thai they 
 serve to wean us from all inordinate attachment to the world and the things of this life. 
 They are the bitter medicine, which our heavenly physician administers, to cure the 
 corrupt inclinations of our fallen nature, and to serve as an antidote against future 
 relapses. They help to remind us that this is not our final resting-place, that our 
 happiness is to be found in heaven. The most perfect stage of Christian patience 
 is that recommended here, viz., the bearing of tribulation not only willingly, but with “joy.” 
 
 3. The reason of this apparently strange assertion is now assigned by St. James. 
 
268 
 
 ST. JAMES, I. 
 
 Xleit. 
 
 4. And patience hath a perfect 
 work : that you may he periect and 
 entire, failing in nothing. 
 
 5. But if any of you want wis¬ 
 dom, let him ask of God, who 
 giveth to all men abundantly, and 
 upbraideth not; and it shall be 
 given him. 
 
 paraphrase. 
 
 4. But let this patience be perfected by the indis¬ 
 pensable quality of perseverance, so that you may be 
 perfect by having reached the end, to which patience 
 conducts, viz., eternal life, and be not found wanting 
 in anything required for the crowning and consum¬ 
 mation of patience. Or, let your patience be so per¬ 
 fected in its kind, that you may possess all the virtues 
 required for its fulness and integrity ; wanting none of 
 the necessary qualities that usually accompany it. 
 
 5. But if anyone require the true wisdom (and 
 who does not ?) by which to understand the designs 
 of God’s providence in visiting us with afflictions, 
 and to conform to it in practice, let him beg it of 
 God, who liberally dispenses his gifts to all, without 
 exception, who pray for them as they ought, and 
 unlike men, upbraids us not with the gifts received 
 already at his hands; and it shall be given to such a 
 person. 
 
 Commentary 
 
 “ Knowing,'” i.e., being fully convinced, “ that the trying (to Zokijuov) of your faith ” 
 (which he supposes to be effected by tribulation), “ worketh patience,” by supplying 
 matter for its continual exercise and increase; since, without suffering, you could 
 suppose no patience. 
 
 Is not the reverse stated by St. Paul to the Romans (verse 4)—“ Patience worketh 
 trial?” SoKiidtjv. 
 
 There is no contradiction whatever ; for, the word “ trial.” bears a different meaning 
 in both cases. In this passage, by “ trying of your faith,” are meant tribulations, which 
 work patience, by being its object and occasional cause. Hence, “ trying,” is here 
 regarded as the act of trying by tribulations, which are the cause or occasion of the 
 virtue of patience; whereas, in St. Paul, “ trial,” is regarded as the proof or demon¬ 
 strated test, the result of patience. The difference in the Greek words m both cases 
 shows the correctness of this answer— (see Romans, verse 4). 
 
 4. “ And patience hath,” &c. In the Greek, it is, Let patience have , a perfect 
 
 work . And this reading seems preferable; for, the words are plainly hortatory; as 
 appears from the following, “ that you may be,” &c., and even in the Vulgate reading 
 there is very little difference as to sense; for, an exhortation is implied. “ Perfect 
 work,” may regard the necessity of perseverance in patience ; or, the perfect fulness of 
 patience accompanied by charity especially, and by the other virtues necessary to 
 constitute its full integrity. Both interpretations are given in the Paraphrase. 
 
 5. As the doctrine of the Apostle regarding our rejoicing in tribulation is folly with 
 the world, while it is the true wisdom of God ; from God, then, it is to come and to be 
 obtained, by prayer. “ If any of you want wisdom.” The word “ if,” implies no doubt 
 or hesitation, since all want wisdom; the words mean, tvhereas, you all want wisdom. 
 By “ wisdom,” is understood not only a speculative, intellectual knowledge of the 
 economy and gracious designs of God in sending us afflictions ; but also, a practical 
 conformity of will to the same; and this is to come from the grace, which is to be 
 obtained by earnest prayer. “Abundantly.” The Greek word, anXcoe, literally means, 
 with simplicity or candour , as opposed to private ends or selfish motives; the word is 
 more commonly used to imply, abundant liberality, as here; the other meaning is also 
 included. “ And upbraideth not,” i.e., unlike men, who grow tired of always giving, 
 and expect a return, and when importuned for new favours, upbraid us with those already 
 received; God, the liberal and bountiful dispenser of good gifts, is never tired of giving, 
 and never upbraids us, whenever we turn his gifts to a good account. God, it is true, 
 sometimes puts sinners in mind of their ingratitude, as well as of their other sins; 
 but this he does either for their conversion, or, in vindication of his own adorable 
 Providence. 
 
ST. JAMES , /. 
 
 269 
 
 ttejt. 
 
 6. But let him ask in faith, no¬ 
 thing wavering. For he that waver- 
 eth is like a wave of the sea, which 
 is moved and carried about by the 
 wind. 
 
 7. Therefore let not that man 
 think that he shall receive any 
 thing of the Lord. 
 
 8. A double minded man is in¬ 
 constant in all his ways. 
 
 9. But let the brother of low 
 condition glory in his exaltation : 
 
 paraphrase. 
 
 6. But as an indispensable condition for the efficacy 
 of his prayer, he should ask with a firm, undoubted 
 confidence, founded on the principles of faith, of 
 being heard, no way wavering or doubting. For, he 
 who doubts or wavers, is like unto the troubled waves 
 of the sea, when it is raised into billows and tossed up 
 and down by the wind. 
 
 7. Let not, then, a person, of this wavering, 
 hesitating character, now hoping, again despairing,— 
 now trusting, again distrusting, in the goodness and 
 power of God—imagine that he will obtain from God 
 the fruit of his faint petition. 
 
 8. The man who entertains in his mind different 
 and conflicting thoughts, fluctuating and unsettled 
 opinions, is, on this account, inconstant in all his 
 actions and does nothing; nor will such a person, 
 when approaching the throne of God, now doubting, 
 again confiding, obtain anything for want of the 
 necessary disposition of a firm confidence. 
 
 9. Let the poor Christian who is placed in a lowly, 
 humble position, instead of repining at his lot, or, 
 feeling ashamed, rather glory in the exalted state of 
 divine filiation to which he is raised, and in the crown 
 to which it gives him a claim and title. 
 
 Commentary. 
 
 6. “ In faith." One of the conditions for the efficacy of our prayers is, that th e y 
 should be presented in a spirit of “ faith," by which is commonly understood, the 
 belief in God’s power and willingness to hear us, as far as shall be expedient for us ; from 
 this belief follows a firm and undoubting confidence of our being heard, so far as God 
 is concerned. Of course, this confidence must always be accompanied with uncertainty, 
 grounded upon our own unworthiness. “ Nothing wavering.” The Greek word, 
 ciaicpivofXEvoQ, means, expending the reasons 071 both sides. Hence, it means to waver in 
 belief and confidence. “ For he that wavereth (in the sense already assigned), is like 
 the. wave of the sea, &c.," i.e., is agitated by various reasons and doubts between 
 hesitation on one side, and confidence on the other; now sees reasons for hoping; 
 again, for desponding. The figure employed by the Apostle, is often used to designate 
 the opposite of calm confidence. When such a man should immoveably adhere to God 
 by faith in his unerring promises, he is tossed here and there by opposite doubts and 
 reasonings. 
 
 7. “ Let him not think," for, he will be disappointed in his hopes, “that he shall 
 receive anything," i.e., the object of his wavering, hesitating petition “from the Lord;" 
 for such diffidence and hesitation is a direct insult to God’s sovereign goodne^ and 
 liberality. 
 
 8. “ A double-minded man." The Greek word, Sixj/vxog, means, a man having two 
 souls. By it is meant here, not the hypocrite, who thinks one thing in his heart, 
 and expresses another with his lips—an acceptation in which the word is oftentimes 
 employed—but the man who entertains at the same time in his mind different and 
 conflicting sentiments. Such a person never does anything ; he is always hesitating 
 in irresolution. The inference, which St. James wishes to deduce, is implied in the 
 general proposition of this verse, viz., that he cannot approach the throne of God with 
 firm confidence, so as to obtain the fruit of his prayer. “ In all his ways," i.e., his 
 actions and purposes. Most likely, allusion is here made to those vacillating and 
 fainthearted Jewish converts, who, from the pressure of persecution, and for want of due 
 confidence in God, were on the point of abandoning the Christian religion. It is to 
 these the Apostle addresses his Epistle to the Hebrews. 
 
 9- St. James passes from general temptations (verses 2, 3) to particular ones, and 
 
270 
 
 ST. JAMES , 1 
 
 Zcx t paraphrase. 
 
 io. And the rich, in his being io. And on the other hand, let the rich and haughty, 
 low, because as the flower of the instead of priding in his riches and despising his poorer 
 grass shall he pass away. ' brethren, rather feel shame and confusion in the lowly 
 
 condition to which he will soon be reduced, owing to 
 the fleeting and uncertain nature of riches; for, neither 
 they nor he shall be of greater durability than the 
 flower of the grass. 
 
 11. For, no sooner has the sun fully risen with its 
 burning heat, and parched the grass, than the flower 
 thereof falls off, and all the beauty of its appearance 
 is gone; in the same way, will the rich man fade and 
 wither away, in all his pursuits and purposes. 
 
 12. Happy is the man, who with persevering 
 patience endures the afflictions and crosses of this 
 life ; because, after having passed through the ordeal, 
 by which his virtue had been tried and tested, he 
 shall receive the crown of eternal life, wdiich God 
 has promised those who love him; wuthout which 
 love, no man could, through life, patiently endure 
 tribulation. 
 
 Commentary. 
 
 here refers to the temptations peculiar to poverty and riches; discontent in the former 
 case, pride and arrogance in the latter. It would appear from chap. ix. i Ep. to Cor. 
 that some among the richer Christians haughtily looked down upon their poorer 
 brethren, many of whom were reduced in circumstances, owing to the generous 
 cession which they made of all their property, At this state of things, the poor 
 man naturally repined; and hence, to remedy this growing evil, St. James tells 
 the poor man to glory in his “exaltation” to the state of divine filiation.—( Vide 
 Paraphrase). 
 
 10. “ But the rich, in his being low.” Some verb is understood to complete the 
 sense. By some Expositors the word “ glory ,” is inserted, bearing an ironical meaning. 
 “ Let the rich {glory) in his being,” &c. Others, with greater probability, insert the 
 words (“ be confounded or feel shame”) “in his being,” & c. It is not at all unusual in 
 Scripture, to supply a verb of contrary signification, to that expressed in the sentence 
 (v.g. St. Paul, i Ep. to Tim. chap, iv.) “Forbidding to marry, to abstain from food,” 
 i.e., commanding , “ to abstain from food.” The rich man should feel humbled were he 
 to consider the lowly, fleeting, and inconstant nature of these riches, in which he places 
 his confidence. “ Because as the flower of the grass,” which is its frailest and 
 tenderest part, he shall pass away. 
 
 11. By a very striking illustration, he now shows how frail and fleeting is a man’s 
 tenure of riches. “ For the sun rose with a burning heat.” This regards the time of 
 day, when the sun is fully risen and its heat most intense. Others understand the Greek 
 word for “burning heat,” ru> kclviuvi, to mean the burning wind, called in Arabia, the 
 Simoom, which blows at sun-rise, as is asserted by Oriental travellers. “ And the beauty 
 of the shape thereof.” In Greek, Trpoawnov, of the face thereof, which, by a Hebrew 
 idiom, refers to the external appearance of a thing. “ So shall the rich man fade away 
 in all his ways.” “ By ways,” are meant his actions, his purposes, his designs of enjoy¬ 
 ment, and of aggrandizement. In these latter words is contained the application of the 
 foregoing illustration. 
 
 12. The Apostle pronounces the man happy, who patiently and perseveringly 
 endures, with a prospect of future rewards (for, this is the meaning of the Greek verb, 
 v:rofxevti), the tribulations of this life. “ For when he hath been proved,” i.e., shall have 
 tested in the ordeal of tribulation (“gold and silver are tried in the fire, but 
 acceptable men in the furnace of humiliation”), and his virtue proved to be solid and 
 genuine, he shall then receive the crown of eternal life, “ which God (in some Greek 
 
 11. For the sun rose with a burn¬ 
 ing heat, and parched the grass, 
 and the flower thereof fell off, and 
 the beauty of the shape thereof 
 perished : so also shall the rich man 
 fade away in his ways. 
 
 12. Blessed is the man that en- 
 dureth temptation: for when he 
 hath been proved, he shall receive 
 
 ■ the crown of life, which God hath 
 promised to them that love him. 
 
ST. JAMES, /. 
 
 271 
 
 Qczt. 
 
 13. Let no man, when he is 
 tempted, say that he is tempted by 
 God. For God is not a tempter of 
 evils, and he tempteth no man. 
 
 14. But every man is tempted by 
 his own concupiscence, being drawn 
 away and allured. 
 
 15. Then when concupiscence 
 hath conceived, it bringeth forth 
 
 Iparapbrase. 
 
 13. Let no one presume to say, whenever he is 
 tempted to the commision of sin, that this seductive 
 temptation comes from God ; for, although God sends 
 us temptation, in order to try us, he never tempts to 
 the commission of evil. He tempts no one in this 
 way. 
 
 14. But every man is tempted to the commission of 
 evil by his own concupiscence, i.e., by the corrupt 
 desires of his own heart; by the inordinate desire of 
 indulging in illicit pleasures, at variance with God’s 
 laws, being drawn away by it from the line of duty, 
 and captivated and ensnared by it. 
 
 15. Afterwards, when the seductive blandishments 
 of concupiscence are fully consented to, and it 
 
 Commentary 
 
 copies, “ which the Lord,” in the Codex Vaticanus, which he) has promised to those that 
 love him.” He says, “love him;” because, without the love of God, no man could 
 patiently endure the trials of a long life; and this patience, to be genuine, must be, what 
 Divines call, an actus imperatus, of charity : for, “ charity is patient,” i.e., dictates acts of 
 patience, and without charity the greatest sufferings, even the giving of our bodies to the 
 flames, is worth nothing.—(1 Cor. xiii.) 
 
 13. In this verse, the Apostle considers temptation in a different light from that in 
 which he viewed it, verses 2, 3. There, it was considered as the temptation of trial or 
 probation; in this verse, as the temptation of seduction . It appears that in the time of 
 St. James many dangerous errors were propagated regarding the origin of good and 
 evil. Simon Magus and others had been industriously circulating among the people, 
 that temptations, even when viewed under the light of seductions to evil, come from 
 God ; and, not unlikely, they grounded these erroneous doctrines on the mistaken 
 interpretation of the w r ords of the Apo,stle to the Romans (chap, i.), where God is said 
 to have delivered men to a reprobate sense, &c. St. James here corrects this growing 
 error, and says, that “ God is not a tempter of evils,” i.e., by no means tempts us to 
 commit sin; since he tempts no one. Some interpreters give the Greek word, aneipcHTTog, 
 which is rendered into our Version, “ a tempter of evils,” a passive signification, of 
 which it is certainly susceptible. “ God is incapable of being tempted to evil, and he 
 tempts no one, i.e., he cannot be tempted himself, nor can he tempt others; just as we 
 say of his veracity, he cannot be deceived nor can he deceive. In order to understand this 
 verse clearly, and reconcile it with the foregoing, it is to be remarked, that in Scripture 
 language, temptation is two-fold; of probation, or trial; of seduction, or deceit. Of the 
 former, which has for object to try our virtue, and show us what we are, God is . 
 frequently said to be the author and direct cause (v.g. Genesis, xxii. regarding Abraham, 
 also regarding Job, see also Deut. xiii. 3). Of the latter kind of temptation, which has 
 for object to entice us, by the promises of enjoyment, or impel us by the threats 
 of punishment to commit sin, God cannot be the author; and to it there is reference 
 in this verse and also in the words of the Lord’s Prayer, “ and lead us not into 
 temptation,” i.e., permit us- not by the subtraction of thy grace, to fall into 
 temptation. 
 
 14. Here he points out the source of temptation viewed under this latter respect, 
 viz., concupiscence, i.e., the strange proneness to evil and to the gratification of, illicit 
 pleasures, at variance with the laws of God, implanted in human nature, in its present- 
 fallen state. “Drawn away.” Turned aside from God, and the straight path of 
 duty. “Allured,” the Greek word, foXeaZopievog, means, ensnared and caught as fishes 
 with a bait. 
 
 15. The Apostle now describes the different stages in the commission of sin. First, 
 concupiscence tempts us, (verse 14), by working on our weakness, and proposing to us 
 gratification, whether coming interiorly or exteriorly. Next, “ then, when concupiscence 
 hath conceived,” (verse 15), which, most probably, means by a full internal consent, 
 
ST. JAMES, I. 
 
 ' 2 ’ 7 r > 
 
 XTest. 
 
 sin. But sin, when it is completed, 
 begetteth death. 
 
 16. Do not err therefore, my 
 dearest brethren. 
 
 17. Every best gift, and every 
 perfect gift is from above, coming 
 down from the Father of lights, 
 with whom there is no change, nor 
 shadow of alteration. 
 
 f 
 
 paraphrase. 
 
 conceives, after the full consent of the will is given, it 
 brings forth sin. But when sin is fully accomplished 
 and consummated, by the external commission of the 
 act, to which concupiscence impels us, it generates, 
 and brings forth as its fruit, spiritual and eternal 
 death. 
 
 16. Do not then, my dearest brethren, be led 
 astray by the erroneous and dangerous doctrines, in 
 which it is asserted, that God is the author of evil. 
 
 17. Far from being the author of evil, it is from 
 Him—the source of all light, physical or moral, natural 
 or supernatural—every good and excellent gift, whether 
 of nature or grace, alone proceeds, descending from 
 his heavenly throne; and, unlike the great luminary, 
 by which light is diffused throughout this earth, and 
 in which there is daily change of position, in his 
 apparent course through the heavens, and alternating 
 vicissitudinous change of shadow, in his annual passage 
 from tropic to tropic, in God there is no change in 
 the distribution of his gifts; now dispensing good, 
 again, evil. He, the ever unchangeable author of all 
 good, dispenses to all who pray to him, with a liberal 
 and plentiful hand. 
 
 Commentary. 
 
 “ it bringeth forth (mortal) sin.” If resisted, instead of being a sin, it is a source of 
 merit. Again, “When sin is completed,” i.e., externally commuted, “it begetteth,” 
 or, gives birth to “death,” i.e., the spiritual death of the soul here, entailing a liability 
 to eternal death, hereafter. This interpretation, which is adopted by Estius, appears 
 to be the most probable among the many given of this passage. 
 
 But it may be objected:—Might it not be said in this interpretation, that 
 concupiscence, when it conceives, begetteth death , since we understand “conceive,” to 
 mean, full internal consent, which constitutes a mortal sin ? 
 
 Yes, so it might; but, it is only of the external consummation of the deed, 
 which manifests a proneness to sin and fulness of consent difficult to be remedied, and 
 moreover, aggravates the internal consent, and is attended with the injury of a third 
 person, that we can say beyond all exception, “it begetteth death.” And the very 
 absence of time and place, the want of opportunity to commit the external act, although 
 the thought was fully consented to, is, to a certain extent, a favour from God, whom 
 St. Augustine ( Homil . 22, chap. 6), thus introduces, as addressing the sinner—“ Ut 
 adulterium non connnitteres , suasor deficit; ut suasor deesset , ego feci ; locus et tempus deficit , 
 ut hccc dees sent, ego feci.” 
 
 Objection. —Does not God concur in actions intrinsically bad ( v.g .), the hatred of 
 God, from which act, even materially considered, malice can, in no order of things, be 
 conceived to be separated? 
 
 Resp. —The concurrence of God in such actions is only what is termed a “ concursus 
 generalisf whereby man receives the power to love or hate God. But, that in the exercise 
 of this power, he selects the hating of Qod, is the act of his own free will. 
 
 16. From this verse, it would appear there were some erroneous opinions circulated 
 respecting the origin of good and evil. “ Therefore,” is not in the Greek. 
 
 17. Having shown the source and true cause of evil, St. James now points out the 
 origin of all good. This comes “ from above,” from heaven, where God in a special 
 manner dwells, from whom “ every best gift,” (in Greek, Train) doing ayadij, every good 
 giving), “and perfect gift” proceeds, by which it is implied, that not alone every good 
 gift, but the very giving thereof, comes from God. Some interpreters say, that “ every 
 best gift,” and “perfectgift,” refer to the same thing, and are repeated for the sake of 
 greater emphasis. Others make the former refer to all natural gifts, and the latter, 
 
ST. JAMES , /. 
 
 273 
 
 18. For of his own will hath he 
 begotten us by the word of truth 
 that we might be some beginning 
 of his creature. 
 
 19. You know, my dearest breth- 
 
 parapbrase* 
 
 18. And in confirmation and illustration of his being 
 the unchangeable author of every good and perfect gift, 
 we may adduce the fact, that of his free and gratui¬ 
 tous will, without any claim or title of justice on our 
 part, he has given us a new spiritual birth in baptism, 
 whereof faith, conceived from his revealed word of 
 truth, is an indispensable condition; so that by our 
 vocation to the faith we are become, in a certain sense, 
 the choicest and first fruits of creation. 
 
 19. This is a gift of the excellence of which you 
 
 Commentary 
 
 which is called •“ perfect,” or superexcellent, to the supernatural gifts of grace. In this 
 verse, two things are asserted, viz., that everything coming from God is good and 
 excellent, which refutes the impious assertion of Simon Magus, afterwards more fully 
 evolved by the Manichees; and secondly, that God alone is the source of all good, which 
 refutes the errors of Pagan philosophy, afterwards revived by the Pelagians. “ The father 
 of lights ; ” he is called “ father,” because the first source and author “ of lights,” which 
 may regard the natural lights of the sun, moon, and stars. Light is emblematic of good, 
 as darkness is, of evil, or “lights” may be understood of the intellectual, spiritual 
 lights, whether of nature, grace, or glory; and from God, as their great source, proceed 
 all the good gifts, represented by the light of the heavenly bodies, and the gifts of 
 intellectual knowledge, whether natural or supernatural, actual or habitual. To him, 
 then, we should have recourse, in order perfectly to understand these sublime paradoxes 
 put forward by St. James, regarding the blessings of tribulation, and the joy they should 
 cause in us (verses 2, 3), &c., and as father of all light and knowledge, he will enlighten 
 our understanding to perceive them. 
 
 “ With whom there is no change,” &c. The Apostle represents God, as a great 
 luminous sun or body of light, diffusing his radiance and blessings throughout all 
 creation ; but, he removes from him all the imperfections of our present sun. He need 
 not change from place to place, as our sun, who in his apparen t daily motion, makes his 
 place different at morning, noon, and night. To this, the word “ change ” most probably 
 refers, which, in reference to God, means that there is no change in him, in reference to 
 the distribution of his gifts, now dispensing good; again, evil. “ Nor shadow of vicissi¬ 
 tude,” which, in reference to the natural sun, refers to his annual motion, when he 
 apparently moves towards the tropics, and from them; and according to his proximity 
 or distance are the shadows cast by him, shortened or lengthened. It is to this alternate 
 lengthening and lessening of the different shadows, that the Greek words for “ shadow 
 of alteration,” Tpmrrjg airoaKiaarfxa, refer. In reference to God, it means, that God is the 
 constant and ever liberal source of good, not dealing it out at one time with a sparing, 
 at another, with a liberal hand. 
 
 18. As an illustration of the good gifts conferred on us by God, the Apostle adduces 
 that most excellent of good gifts, our spiritual regeneration in baptism. “ Of his own . 
 will,” i.e., without any merits of ours; and hence, this was on his part a perfectly 
 gratuitous gift. “ Hath he begotten us,” which, most probably, refers to our spiritual 
 birth in baptism, whereby a new spiritual existence was conferred on us. “ By the 
 word of truth,” may refer to the form of baptism; or, more probably, to the word of 
 God, conceived through faith, which in adults is an indispensable condition, for receiving 
 a new spiritual regeneration in baptism. The same idea is, very likely, conveyed here, 
 as in chapter v. 26, to the Ephesians : “ By the laver of water, in the word of life.” 
 
 “ That we might be some beginning,” in Greek, aiiapyi]v, first fruits , “ of his creature,” 
 may refer to the members of the Church, who are selected by God, in preference to all 
 other men, as his choice portion out of the rest of the mass of mankind. Others under¬ 
 stand the words, of those who were first called to the Church and the faith ; they were 
 taken from the Jews, and they were the first fruits of such, as were, through their 
 instrumentality in all future ages, to be associated to the Christian Church. 
 
 19. “ You know, my dearest,” &c. “You know;” in some Greek copies, it is ware 
 wherefore ; in the Codex Vaticanus , ’lore, “you know.” 
 
 VOL. 11. 
 
 S 
 
ST. JAMES , /. 
 
 274 
 
 paraphrase* 
 
 are yourselves fully conscious, and for which, my 
 dearest brethren, you must feel duty grateful. And 
 let every person amongst you be ready and prepared 
 to listen with docility to the word of truth already 
 referred to, and be tardy in acting the part of teacher 
 in giving utterance to it. And let each one control 
 all feelings, and every expression of anger, into which 
 those who have an inordinate pruriency for speaking 
 and disputing with others are apt to fall. 
 
 20. And first, regarding anger. The man who acts 
 under the influence of anger, far from performing 
 works consistent with real justice, by which we are 
 justified before God, will, on the contrary, perform bad 
 works, by which true justice is lost. 
 
 21. Wherefore, in order to live up to the new 
 spiritual birth you have received (verse 18), and more 
 effectually to repress anger, laying aside all uncleanness 
 and defilement of sin, all impure and unclean affections, 
 which defile the soul, but particularly the redundant 
 affections of malevolence and malice, in the spirit of 
 meekness, receive and foster the doctrines of truth 
 already implanted among you, which alone can save 
 you. 
 
 Commentary 
 
 “ And let every man be swift to hear, &c.” St. James now proceeds to deliver whole¬ 
 some instructions regarding the proper government of the tongue, and the repressing 
 of all feelings of anger. It is commonly supposed by Commentators, that St. James 
 here refers to the abuse of the gift of tongues, accorded to many in the infancy of the 
 Church, to which reference is made (1 Cor. xiv.) The Jewish converts had an 
 inordinate wish, after their conversion, to display the same power of speaking, which they 
 exercised in the synagogue, to the confusion and disorder of the Christian assemblies. 
 St. James cautions them against this abuse. “And slow to anger,” which a spirit of 
 disputation is apt to engender. No doubt, the admonition of St. James here applies to 
 Christians at all times, and recommends a due regard to silence on all occasions, 
 together with a proper regulation of the tongue, and a restraint on the impulse of anger. 
 The admonition conveyed in this verse, together with that subjoined in verse 22, forms 
 a theme whereon St. James dilates, up to chapter iv. 12, with the exception of a brief 
 digression, at chapter ii. 1-13. 
 
 20. Inverting the order of treating the admonitions of the preceding verse, he first 
 refers to anger. In the words of this verse more is conveyed than is expressed; by it 
 is meant, that not only an angry man does not perform good works whereby “ the 
 justice of God,” i.e., true justice, is acquired and preserved, but that he performs wicked, 
 evil works. 
 
 21. He now recommends them to live up to their new spiritual existence (verse 18); 
 and in order thereto, they should avoid evil, by laying aside their vicious affections; 
 and do good, by receiving the word of God with meekness, &c. (verse 21). “All 
 uncleanness.” The Greek word, pvTrctpiav, literally regards the filth adheriffg to the body. 
 Hence, some understand it of the sordid vice of avarice; others, of impurity. It more 
 probably refers to sinfulness of all kinds, whereby the soul is defiled. “ And abundance 
 of malice.” In this is specified the viciousness in general, referred to in the preceding 
 words. It probably regards feelings of malevolence towards our neighbour. This is 
 a source of anger. In the word “ abundance,” is conveyed an idea borrowed from agri¬ 
 culture. The husbandman carefully prunes away all superfluous and redundant weeds, 
 whereby the earth is exhausted, and the good seed choked up; so they, too, should 
 carefully cut away all the noxious affections, of which human nature, in its present 
 fallen state, is so prolific ; which, like tares, choke and prevent the growth of the 
 good seed of God's word and grace in their hearts. “With meekness, receive the 
 
 
 ren. And let every man be swift 
 to hear, but slow to speak, and 
 slow to anger. 
 
 20. 'For the anger of man worketh 
 not the justice of God. 
 
 21. Wherefore, casting away all 
 uncleanness, and abundance of 
 naughtiness, with meekness receive 
 the ingrafted word, which is able to 
 save your souls.- 
 
ST. JAMES, /. 
 
 275 
 
 TTeit. 
 
 22. But be ye doers of the word, 
 and not hearers only, deceiving 
 your own selves. 
 
 1 
 
 23. For if a man be a hearer of 
 the word and not a doer : lie shall 
 be compared to a man beholding 
 his own countenance in a glass. 
 
 24. For he beheld himself, and 
 went his way, and presently forgot 
 what manner of man he was. 
 
 25. But he that hath looked into 
 the perfect law of liberty, and hath 
 continued therein, not becoming a 
 forgetful hearer, but a doer of the 
 work ; this man shall be blessed in 
 his deed. 
 
 
 
 IParapbrase. 
 
 22. But you should guard against contenting your¬ 
 selves with merely receiving and hearing those 
 doctrines of truth, without reducing them to practice 
 by good works, deluding yourself by false and sophis¬ 
 tical reasonings on this most important subject. 
 
 23. For the man that contents himself with merely 
 hearing the word of God, without reducing to practice 
 the precepts which it inculcates, may be justly likened 
 to a person who views in a looking-glass his natural 
 countenance. 
 
 24. And who, after a merely cursory and careless 
 view, goes his way, presently forgets what manner, of 
 man he was—what were the faults and blemishes he 
 beheld—and pays no attention to wiping them off, 
 thus deriving no profit from looking into the glass, and 
 unprofitably squandering his time. 
 
 25. Whereas, on the other hand, the man who shall 
 have diligently and carefully looked into the law of 
 the gospel, which, unlike the Old Law, perfects and 
 justifies us, making us free sons of God, exempting us 
 from servitude and from the yoke, “ which tfeither we 
 nor our fathers could bearf and shall continue medi¬ 
 tating and reflecting on it, and, instead of hearing its 
 precepts, merely to forget them again, shall faithfully 
 reduce them to practice by good works ; such a man 
 shall be happy in following a course of this kind ; that 
 is, he shall receive the happiness of justification here, 
 and of glory hereafter. 
 
 Commentary 
 
 ingrafted word.” In the place of vindictive, revengeful desires, they should substitute a 
 spirit of meekness, and in this spirit receive, or rather foster, the doctrines of truth, 
 which, to distinguish them from those truths known by the light of reason, are termed 
 “ ingrafted.” In these latter words the Apostle inculcates the admonition given in the 
 first part of verse 19, “be swift to hear,” &c. 
 
 22. The Apostle here enters on one of the principal subjects of this Epistle—viz. 
 the refutation of the erroneous doctrine of the sufficiency of faith alone, a doctrine 
 broached, even at this early period. “ Deceiving yourselves.” The Greek word for 
 “ deceiving,” 7rapa\oyi£opiEvoQ, means, adopting sophistical reasoning. The sophism by 
 which the heretics, in the days of St James, as well as in modern times, deceive them¬ 
 selves, is founded on the difference of meaning between the “ works of the law,” without 
 which St. Paul says (Rom. iii.), we are justified by faith, and the “ works ” performed by 
 grace and faith, which Catholics require for justification. 
 
 23, 24. From this example, and from its applications (verse 25), the necessity of 
 good works is clearly inferred. Such a man, carelessly and hurriedly looking into the 
 mirror ( e(ro 7 rrpu >), sees his countenance, but afterwards forgets to wipe off and remove 
 the blemishes which the looking into the mirror may have disclosed to him. To such 
 a person, the looking into the glass proves to be quite useless, of no service whatever; 
 so it is with the man, who merely hears the word of God, without reducing it to practice. 
 In the application of this comparison, the mirror is the word of God, which represents 
 to us what we are, and what we ought to be. “The countenance of a man” is the 
 state of his conscience; the defects in his visage, are the sins whereby the purity of his 
 soul is sullied; to see one’s self in the mirror is to hear the word of God, and remark 
 the difference there is between what we are and what we ought to be, according to the 
 gospel; to forget the state of one’s countenance, is to forget the truths preached ; and 
 to neglect removing the blemishes, is to neglect wiping off by tears of repentance, the 
 uncleanness caused by sin, in the soul. How many are there to whom the example of 
 the mirror is perfectly applicable. 
 
 25. This is an application by contraries of the example already adduced—“ hath 
 

 276 
 
 ST. JAMES , /. 
 
 Qczt. 
 
 paraphrase* 
 
 26. And if any man think him¬ 
 self to be religious, not bridling his 
 tongue, but deceiving his own heart, 
 this man’s religion is vain. 
 
 27. Religion clean and undefiled 
 before God and the Father, is this : 
 to visit the fatherless and widows in 
 their tribulation : and to keep one’s 
 self unspotted from this world. 
 
 26. Now, among the works necessary for this happi¬ 
 ness is the government of the tongue ; for, if any 
 person looks upon himself as really religious, without 
 bridling his tongue, thus deceiving his own heart, 
 while persuading himself that piety is compatible with 
 giving free reins to his tongue, such a man’s Christian 
 faith and profession is vain, and of no use use to him. 
 
 27. The religion which is pure and free from spot, 
 not merely in the sight of men, who often imagine 
 religion and piety to exist where it does not; but in 
 the sight of God and our heavenly Father, dictates 
 these acts of mercy; viz., to visit the widows and 
 orphans, so as to relieve their wants and offer them 
 consolation, and to preserve one’s self, as to body and 
 soul, pure and immaculate from the vices of this wicked 
 world. 
 
 Commentary 
 
 looked into.” The Greek word, Trapaicvipag, means to look into narrowly and closely 
 as is done by those who stoop down to obtain a closer view. “ The perfect law,” i.e., 
 the gospel law, which, unlike the old, “ that brought nothing to perfection,” (Heb. vii. 
 19), perfects us by grace and justification; “ofliberty,” exempting us from servitude 
 and the fear of punishment, so that we can set all the menaces of the law at defiance, it 
 makes us free sons of God, and not slaves of the synagogue; “and hath continued 
 therein,” by making it the subject of meditation, day and night; “this man will be 
 blessed, &c.” Hence, according to St. James, it is only on condition of not forgetting 
 the precepts of the law, and of performing the works which it enjoins, a man will 
 obtain the happiness of justice here and of glory hereafter. Can a stronger argument 
 be adduced in proof of the necessity of good works for justification and eternal life ? 
 
 26. “ If any man think himself,” &c. In some Greek copies, if any man ( among 
 you ) think , &c. ; “ among you ,” is omitted in the Codex Vaticanus. The Apostle, among 
 the works required, reckons governing the tongue, and restraining it from detraction, 
 rash judgments, self-praise, and other faults, to which persons, who have the character 
 of piety, are liable. “ Deceiving his own heart,” while endeavouring to reconcile two 
 things perfectly incompatible, viz. : true religion and the unrestrained indulgence in the 
 vices of the tongue—“this man’s religion,” i.e., his religious practices and profession, 
 are of no avail to him. St. James, then, refers to those vices of the tongue, such as 
 boastful, slanderous, polluting language, which are mortal and deadly sins. Is there 
 any vice more common, than this shocking vice of the tongue, and withal, so little 
 attended to, or scrupled ? 
 
 27. Lest it might be imagined that the mere act of bridling the tongue, and not 
 injuring our neighbour, would suffice ; he now mentions some of the principal works in 
 which pure religion is exercised. “ Religion, clean,” in opposition to the vain and 
 empty religion of the Jews, who regarded all its purity as consisting in certain cere¬ 
 monies and legal purifications, “and undefiled,” in opposition to the impious and 
 impure rites of the Pagans and Heretics—consists in “this,” or rather dictates the 
 following acts ; for, the following are the, actus eliciti, (as they are called) of the virtue of 
 mercy, and only the, actus imp erati, of religion, “to visit the fatherless,” &c., or, what 
 comes to the same, to administer to their wants, and this is “ pure religion,” since there 
 can be no other than a pure motive in relieving such, there being no hope of temporal 
 retribution in the case, “and to keep one’s self unspotted from this world,” i.e., from 
 the vices of this wicked world, principally luxury, avarice, and ambition ; for, the great 
 leading maxims of this world are, the concupiscence of the flesh , the concupiscence of the 
 eyes, &c. ; the preserving of one’s self from these is “undefiled religion.” This proves 
 the necessity of good works, since it is in the performance of .them, “clean,” or pure 
 religion consists. 
 
277 
 
 ST. JAMES , IT. 
 
 CHAPTER II. 
 
 Bnatgsis. 
 
 St. James commences this chapter , exhorting the Christian converts to avoid the crime 
 
 of “ respect of persons ,” of which he adduces an example (i, 2). The example in 
 question, although, apparently at first sight, not quite in point, however, as explained 
 in the Commentary, will be seen to be perfectly so (3, 4). As it had reference to 
 the undue preference shown the rich before the poor, St. James points out how unbe¬ 
 coming such conduct is, being opposed to the economy of God, in reference to the poor 
 (5), and unmerited on the part of the rich,, whose vices he enumerates (6, 7). This, 
 however, should not interfere with the respect, which the order of charity inculcates in 
 regard to the rich, and those to whom respect and honour are due, (8). But this 
 honour should not be carried to the extent of “ respect of persons ,” which the law of God 
 condemns (9), and which, like every grievious violation of any other single precept , 
 involves us, to a certain extent, in the guilt of violating the entire Law (To, 11). 
 
 As a remedy against all sin, he proposes the constant consideration of future judgment 
 (12). He inculcates the necessity of showing, mercy to all those , who may be involved in 
 miseries of any kind (13). 
 
 In the next place, he treats of the principal subject oj the Epistle, viz., the necessity of 
 good works, for justification and salvation (14), and the inutility ojfaith alone, which 
 he shows — firstly, by the example of the inutility of a mere speculative knowledge of our 
 neighbour's want, without actually relieving it (15-17); secondly, by showing the 
 necessity of good works , for the discharge of the duty of externally professing and 
 manifesting our faith (18) ; thirdly , by comparing dead faith, in a certain sense, 
 with the faith of demons (19); fourthly, by the example of Abraham, justified through 
 works (20-24); fifthly, by the example of Rahab (25); finally, he compares dead faith 
 to a, dead body (26). 
 
 Hest. paraphrase. 
 
 1. MY brethren have not the faith 1. My brethren, do not, while professing the faith 
 of our Lord Jesus Christ of glory of our Lord Jesus Christ, who is the Lord of glory, be 
 with respect of persons. . guilty of the crime of exception of persons ; that is 
 
 to. say,, do not attempt to unite two things which are 
 incompatible, and which mutually exclude each other, 
 viz., the faith of our Lord Jesus Christ and the crime 
 of exception of persons. 
 
 Commentary 
 
 1. “Have not the faith of our Lord Jesus Christ of glory.” The word “glory" is, 
 by some Commentators, connected with “faith ,” i.e., the glorious faith of our Lord, &c. 
 the connexion in the Paraphrase, joining it with “our Lord,” is the more probable. 
 Our Lord Jesus Christ is called “ the Lord of glory ” (1 Cor. ii.) “ With respect of 
 persons,” i.e., do. not attempt to unite two things so incompatible. “ Respect, or 
 exception, of persons ” takes place, whenever an unjust preference is shown to one 
 party beyond another ; ( v.g .) a judge would incur the guilt of “respect of persons,” by 
 pronouncing sentence, on account of the appearance and external circumstances of a 
 person, without any regard to the merits of the case. Others, among whom is 
 A’Lapide, interpret the words thus : do not believe that the glory of our Lord Jesus 
 Chiist consists in an exception of persons, so that he is honoured when to your Agapes 
 
57 ". JAMES, II. 
 
 278 
 
 Zzit 
 
 2 . For if there shall come into 
 your assembly a man having a 
 golden ring, in fine apparel, and 
 there shall come in also a poor man 
 in mesn attire, 
 
 3, And you have respect to him 
 that is clothed with the fine apparel, 
 and shall say to him : Sit thou here 
 well: but say to the poor man : 
 Stand thou here, or sit under my 
 footstool : 
 
 paraphrase, 
 
 2. In illustration of the crime to which I refer; 
 suppose two men come into your place of public 
 worship, one of them a rich man, in showy apparel, 
 and wearing on his finger a gold ring; the other, a 
 poor man, in mean and squalid dress, 
 
 3. And that you assign to the rich man some com¬ 
 modious honourable seat, while the poor man is 
 contemptuously made either to stand up, or sit down 
 in some lowly place. 
 
 4 . Do you not judge within your¬ 
 selves, and are become judges of 
 unjust thoughts ? 
 
 4. Do you not, by treatment so different in both 
 cases, come to a very unfair and partial decision, and 
 do you not found your judgment, on false estimates and 
 erroneous reasonings. 
 
 <lommeniar£. 
 
 and meetings you admit the rich only and the noble, to the exclusion and contempt of 
 the poor and squalid, as if the glory of Christianity consisted in external pomp and 
 show. 
 
 2. He illustrates by an example, what this “-respect of persons” is, against which he 
 has been cautioning them. Suppose “there shall come into your assembly,” in Greek, 
 avvayuiyijVf synagogue, which, most probably, refers to their place of public assemblage 
 for religious worship, like the Jewish synagogue; or, perhaps, to one of the old 
 synagogues, converted into a place of worship for the converted Jews ; “ a man having a 
 gold ring,” which, as appears from the Greek, xP V(T 0 ^ ak rvXioc, was worn on his finger, 
 a thing generally done by the rich ; “ in fine apparel; ” in Greek, err&rjTi Xafnrpa, shining 
 apparel. “Your assembly ” is understood by some to refer to judicial assemblies, such 
 having been, as they say, according to Jewish custom, held in places of worship. 
 
 3. And you assign an honourable commodious seat to the rich man, on account of 
 his riches, while the poor man, because he is poor, is treated contemptuously, and 
 made either to stand up or sit down in some humble, lowly place. 
 
 4. “ Do not judge within yourselves.” In Greek, Suicpidr} re tv tavroiQ , are you not 
 judged within yourselves, your conscience reproaching you, and stinging you with remorse 
 for your unjust conduct. The Vulgate reading is the more probable, as appears 
 from the following words, “and are become judges,” &c., which are explanatory of the 
 former. In some Greek copies, kcu is prefixed to this verse, u and, do you not judge,” 
 &c., but it is omitted in the chief MSS. “And are become judges of unjust thoughts.” 
 In the Greek, ciaXoyHT/jwv, reasonings, i.e., unjustly reasoning, and concluding from false 
 estimates, that the rich man, as such, is to be preferred before the poor. It is not 
 easy to see what St. James means by this example. Hence it is, that Commentators 
 are perplexed about the meaning of the passage. They cannot discover anything 
 like great guilt, in the preference shown to the rich man in the case alluded to, nor do 
 they see any reason for ranking it with the crime of “respect to persons,” which 
 (verse 6) is called, “dishonouring the poor;” since, there is no great dishonour shown 
 a poor man in having a rich man accommodated with a seat in any assembly, whether 
 sacred or profane, before him: or of classing it (verse 11) with adultery or murder. 
 It is on account of this difficulty, that St. Augustine and others assign to the example 
 in question an enigmatical meaning; and say, that, it is not so much the giving of 
 a place of honour to the rich man and refusing it to the poor, St. James here condemns, 
 as the crime signified by this, preference, viz., the preference given to the rich on 
 account of their worldly connexions in ecclesiastical dignities and offices, before the 
 poor, who may be better qualified for such dignities. “ Quis enim ferat eligi, divitem ad 
 sedem honoris Ecclesice, contempto paupere instructiore ac sanctiore ? ”—St. Augustine (Ep. 
 29), referring to this passage. The same interpretation is adopted by Mauduit. Hence, 
 according to them, St. James is treating of the odious crime of simony. This inter¬ 
 pretation derives probability from verse, 5, where the Apostle would appear to allude 
 
ST. JAMES , II. 
 
 279 
 
 xrest. 
 
 5.Hearken, my dearest brethren : 
 hath not God chosen the poor in 
 this world, rich in faith, and heirs of 
 the kingdom which God hath pro¬ 
 mised to them that love him ? 
 
 6. But you have dishonoured the 
 poor man. Do not the rich oppress 
 you by might ; and do not they 
 draw you before the judgment seats: 
 
 7. Do not they blaspheme the 
 good name that is invoked upon 
 you ? 
 
 paraphrase* 
 
 5. See, my dearest brethren, how different from youf 
 conduct is the example set us by Almighty God in his 
 treatment of the poor. Has he not given them a pre¬ 
 ference and selected them before the rich and powerful 
 according to the world, to enrich them with the gift 
 of faith and other spiritual blessings, and make them 
 heirs of his heavenly kingdom, which he has pro¬ 
 mised to such as love him, and evince this love by 
 their actions. 
 
 6. And those very persons, whom God himself has 
 thus honoured and preferred, you dishonour. More¬ 
 over, do not the rich, by committing crimes against 
 you never perpetrated by the poor, forfeit all claim to 
 peculiar respect ? Do they not violently oppress you 
 and drag you before the tribunals of unbelieving 
 judges ? 
 
 7. Do they not, by their wicked conduct and perverse 
 morals, bring odium on, and cause to be blasphemed, 
 the sacred name of Christ, from which you are termed 
 Christians ? 
 
 Commentary* 
 
 to the selection,.which God made of poor fishermen, preferably to the great ones of the 
 earth, for exercising the exalted and sublime functions of the Apostleship. Others 
 understand the example of the preference shown to the rich before the poor in courts 
 of justice, which unjust sentence is signified by the preference in seats alluded to. 
 Others understand it to refer to the crime denounced by St. Paul in the first Epistle to 
 Cor., chap, xi., viz., the contempt shown to the poor in the Agapes or love feasts, which 
 in the infancy of the Church were celebrated immediately before receiving’ the Holy 
 Eucharist ( vide 1 Cor. xi.) The neglect shown the poor, on such occasions, was highly 
 scandalous and injurious to religion, on which account, St. Paul denounces it in the 
 strongest language. This opinion has this advantage, that it solves the difficulty without 
 departing from the literal meaning of the text. If we understand the passage to refer 
 to the ordinary meetings in the church, .we must suppose the neglect, referred to by 
 St. James, to be greatly aggravated by the contempt, with which the poor must have 
 been treated. This, in the infancy of the Church, must have proved very detrimental 
 to religion. 
 
 5. He shows how opposed their conduct is to the example set us by God himself in 
 the work of man’s redemption ; “ the poor in this world,” whether we regard the 
 preachers of the Gospel, or those to whom it was first preached ( vide 1 Cor. i. 26); 
 “ rich in faith,” i.e., to be rich in faith, this being the end for which he had chosen 
 them ; for, before their call, they were not rich in faith; “ and heirs,” to inherit his 
 heavenly kingdom. “That love him,” shows, that an idle, merely speculative faith, is 
 of no avail. 
 
 6. You have dishonoured the poor, to whom God has shown such preference. 
 From this verse, it is clear, that the example adduced cannot be understood of a mere 
 preference in seats in any assembly, since a poor man could not look upon himself as 
 dishonoured by such a preference, unless there were great contempt accompanying it. 
 The example may, besides the meaning already assigned (4), be understood of a pre¬ 
 ference shown the rich before the poor, in the administration of the sacraments of 
 the Church, the souls of the poor being as valuable in the sight of their common 
 Father, as those of the rich and powerful. “ Do they not draw you before the 
 judgment seats ” of infidels ?—a vice denounced in the strongest language by St. Paul 
 (1 Cor. vi.) 
 
 7. “ Do they not blaspheme ? ” or cause to be blasphemed by the infidels (for they 
 are themselves supposed to be Christians), the sacred name of Christ, which you bear, 
 from him being called Christians. 
 
28 o 
 
 ST. JAMES . II. 
 
 "Cert. 
 
 8. If then you fulfil the royal 
 law, according to the scriptures, 
 Thou shall love thy neighbour as 
 thyself; you do well. 
 
 9. But if you have respect to 
 persons, you commit sin, being re¬ 
 proved by the law as transgressors. 
 
 10. And whosoever shall keep the 
 whole law, but offend in one pointy 
 is become guilty of all. 
 
 paraphrase* 
 
 8 . If, however, in the preference shown to the rich 
 and powerful before the poor and humble man, you 
 follow and depart not from the order prescribed by 
 that most excellent of precepts, in which is summed up 
 all the rest, laid down in the sacred Scriptures, “ Thou 
 shall love thy neighbour as thyself; ” you do well. 
 
 9. But if this preference be of such a nature as to 
 constitute the crime of exception of persons ; then, 
 you commit sin, being reproved as transgressors, by 
 the law, which, in a general way, prohibits every act of 
 injustice. 
 
 ic. For, whosoever observes the entire law, except 
 in one point, in which he mortally violates it, is become 
 guilty, and is adjudged to eternal punishment, just as 
 much (though not, of course, to the same extent), as 
 if he violated all its precepts. 
 
 Commentary 
 
 8. Lest it might be inferred, from the charges which are alleged by St. James, against 
 the rich, that he was encouraging the poor to entertain positive hatred for them, 
 he, with a view of removing any such misconception, inculcates the virtue of fraternal 
 charity towards all ; and says, that if their preference for the rich man does not 
 exceed the limits which the precept of fraternal charity sanctions, they sin not. In 
 other words, if their respect for the rich be only such as they would reasonably expect 
 to be paid themselves in like circumstances, giving honour to whom honour is due, 
 and paying that respect which the order of charity marks out, as due to each one, 
 according to his rank and station, they commit no sin—they act well. By others, the 
 connexion of this verse with the preceding is made thus:—If in the distribution of 
 ecclesiastical places of dignity and importance, you select a man who has equal 
 qualifications and merit with a poor man, you in such a case commit no sin in preferring 
 him. 
 
 9. But, if their preference be so unjust and unfair, as to constitute the crime of 
 “ respect of persons,” that is, treating the rich man with marked distinction and pre¬ 
 ference where he has no right, and treating others'with contempt and injustice; then, they 
 “ commit sin,” and are “reproved by the law,” the law of God in general, or the law of 
 charity, to which belongs the precept just referred to. If, in the preceding, St. James 
 were referring to the exception of persons in courts of justice, then, “ the law ” would 
 refer to special prohibition contained in Leviticus (xix. 15), and Deuteronomy (x. 17), 
 “ respect not the person of the poor, nor honour the countenance of the mighty, but 
 judge thy neighbour according to justice.” 
 
 10. By violating this single point they are reproved by the law as transgressors ; for, 
 “he who keeps the entire law, but offends in one point, is become guilty of all.” How 
 this can be, has caused Commentators much perplexity, and so difficult did this passage 
 appear to St. Augustine that he consulted St. Jerome about its meaning (in Epistle 
 29). “Offends in one point,” refers to a grievous offence, which constitutes a mortal 
 sin; “ is become guilty of all,” because he incurs the wrath of God, and loses his 
 sanctifying grace and friendship, as if he violated all the commandments, and is as 
 liable to eternal flames, as if he violated the entire law, though, of course, not to the 
 same degree of intensity, since the pains of hell will be proportioned to the number 
 and grievousness of our sins; or, “ is guilty of all,” because he violates charity, the 
 sum or abridgment of all the commandments—this is St. Augustine’s interpretation ; 
 or, as all the commandments constitute one perfect whole, and the entire law is made 
 tip of a chain of precepts, by breaking one link or precept, the integrity of the whole 
 c f hain is broken ; or, because the violation of one precept involves the contempt of the 
 Legislator, by whom all the rest are also enjoined. This latter interpretation is 
 rendered probable by the following verse. If we unite the two last interpretations, 
 and say that he “ is guilty of all,” by violating grievously one point; because, he violates 
 
ST. JAMES , II. 
 
 281 
 
 ■Cert. 
 
 11. For he that said, Thou shalt 
 not commit adultery, said also, 
 Thou shalt not kill. Now if thou 
 do not commit adultery, but shalt 
 kill : thou art become a transgressor 
 of the law. 
 
 12. So speak ye, and so do, as 
 being to be judged by the law of 
 liberty. 
 
 13. For judgment without mercy 
 to him that hath not done mercy. 
 And mercy exalteth itself above 
 judgment. 
 
 
 paraphrase. 
 
 it. (All the precepts constitute one perfect law, 
 emanating from the divine Legislator), for, it is the 
 same Legislator who, for instance, prohibited adultery, 
 that also prohibited murder. If then, thou committest 
 not adultery, but committest murder, thou art become 
 a transgressor of the law, of which this latter precept 
 forms an integral part. 
 
 12. As a sovereign remedy against violating any of 
 God’s commandments, so compose and regulate all 
 your words and actions, as if you always kept in view 
 that you are one day to be judged by the Gospel law, 
 which has freed us from the yoke of the Mosaic pre¬ 
 cepts, and which requires greater perfection from us. 
 
 13. And you should particularly keep in view the 
 future judgment of God, whenever there is question of 
 showing or refusing mercy to our neighbour; in such a 
 case, our own conduct will determine the nature of the 
 judgment to be passed on ourselves. For, he shall 
 experience a judgment without mercy, and, therefore, 
 of condemnation, who refuses to show mercy to his 
 neighbour; on the other hand, the mercy which we 
 show others will have a great effect, by disarming 
 God’s wrath, in vanquishing his just judgment, and 
 exalting itself above his justice. 
 
 Commentary. 
 
 the integrity of the law, all the precepts, or parts of which were enacted by the same 
 Legislator, we will adopt the more probable interpretation—an interpretation, which 
 is also most in accordance with the w r ords of the context, for, “ guilty of all,” in this 
 verse, means the same as, “ transgressor of the law ” (verse 11). Some interpreters 
 say, the words of this verse were intended by St. James as a refutation of an error of 
 the Pharisees, viz - ., that by violating a few of God’s commandments, a man does not 
 cease to be just before God, provided he observe the greater portion of them. 
 
 11. All the commandments form one whole, emanating from the same Legislator; 
 therefore by violating any one, you break the integrity of this whole, and contemn the 
 Legislator, from whom they have all equally emanated. 
 
 12. This is the remedy against sin, “as being to be judged,” the Greek, fxeWorreQ 
 Kpireadai, means, being about to be judged. What a salutary restraint the consideration 
 of God’s future judgment should impose upon us. Were we to consider, that for every 
 word we utter, every action we perform, we are one day to render an account to God, 
 with what cautious circumspection, would we not act on all occasions. “ Quid sum 
 miser tunc dicturus. Quern patronum rogaturus. Cum vix just us sit securus ? ” 
 
 13. “ For judgment, ” &c. It is not easy to see the connexion between this verse 
 and the preceding. The more probable is that adopted in the Paraphrase, according 
 to which, the particle u forj has reference to some clause omitted, and the Apostle 
 takes advantage of the mention made of God’s judgment in the preceding verse, to 
 treat of the necessity of showing mercy to those who require it. He makes the 
 announcement of this general truth, the connecting link between his teaching, regarding 
 the injury done the poor in the religious assemblies, to which the preceding part of this 
 chapter has been devoted, and the dissertation regarding the refusal to relieve their 
 corporal w T ants, whereof he treats in the remainder of it. “ Judgment without mercy ” 
 
 •—which is a judgment of condemnation—“ to him that hath not done mercy.’’ This 
 is a general proposition, extending to all kinds of miseries, whether corporal or 
 spiritual, which are the objects of the virtue of mercy. “And mercy exalteth,” &c. 
 Some Expositors understand this of the mercy of God, so as to mean, that the mercy of 
 God exceeds all his attributes. The interpretation in the Paraphrase, which refers it 
 to the mercy that one man shows another, seems the more probable; for, this pro- 
 
232 
 
 ST. JAMES , II. 
 
 XTCJt. 
 
 14. What shall it profit, my 
 brethren, if a man say he hath 
 faith, but hath not works ? Shall 
 faith be able to save him ? 
 
 paraphrase* 
 
 14. But of what avail will it be for a man, my 
 brethren, to have faith, and to place reliance on his 
 faith, if he have not works corresponding with it? 
 Will his faith, without works, be sufficient for salva¬ 
 tion ? By no means. 
 
 Commentary 
 
 position would appear to announce the converse of the preceding, In the preceding, is 
 stated, what the lot of the unme?'ciful man will be; a just judgment of God, without 
 that mercy, always exhibited in his generous and merciful treatment of his elect; 
 whereas, in this, the Apostle points to the reward of the ?nerciful man, viz., a judgment, 
 wherein mercy will predominate over justice ; this predominance of mercy over justice, 
 is a feature that always characterizes the judgments of God upon his elect. The Greek 
 for exalteth itself, KaraKavyaTai, means, glories against , as happens, when a conqueror 
 triumphs over his vanquished foes. 
 
 14. The Apostle now enters on one of the principal subjects of this Epistle, viz., the 
 refutation of the errors of the followers of Simon Magus, regarding the sufficiency of 
 faith alone for justification. As this erroneous doctrine, so ably and clearly refuted here 
 by St. James, is one of the fundamental errors revived by modern Reformers, it may 
 not be amiss to explain, in a few words, the doctrine of the Catholic Church on this 
 subject; this doctrine has been so clearly laid down by the Council of Trent (SS. vi., 
 de justificatione). 
 
 Every Catholic admits the absolute, indispensable necessity of faith for justification. 
 
 , “Without faith it is impossible to please God” (Hebrews, xi.) ; without it, no man was 
 ever justified, sine qua {fide') nulli unquam contigit justificatio (Council of Trent, SS. vi., 
 7). Although, not absolutely the first grace (the proposition, jfofo estpri?na gratia , put 
 forward in the Schismatical Council of Pistoia, was condemned in the Bull, Auctorem 
 fidei); still, it is the first grace in the order of justification, of which it is “the root and 
 foundation/’ in the language of the Council of Trent (SS. vi., 8). But every Catholic 
 denies the sufficiency of this faith, for justification or salvation. It is necessary , not 
 sufficient. Besides faith, Catholics require other dispositions, viz., hope, fear, penance, 
 initial charity. All these are required, as previous dispositions , before God infuses the 
 grace of justification. These may all exist in the soul; but they do not, by any means, 
 constitute this grace, nor do they establish any claim to it, that either on the grounds of 
 justice or fidelity, God might not refuse. It is quite certain, however, that whenever 
 they exist in the soul, God will, of his own goodness, gratuitously infuse the grace of 
 justification, which is a grace inhering in the soul—this is a point of faith—and it is 
 theologically certain, that it inheres, permanently , by zvayof habit. It cleanses the soul 
 from the stains of sin whereby it is defiled, in a manner analogous to the defilement caused 
 the body by leprosy; and according as this grace is increased, the soul becomes 
 brighter and fairer in the sight of God; in the language of the Psalmist, “whiter than, 
 snow.” This grace of justification is accompanied with the virtues of faith, hope, and 
 charity, and the several gifts of the Holy Ghost. The same good works, the same acts, 
 which, performed under the influence of divine grace and faith by a sinner before he is 
 justified, serve only as dipositions for justification, will, when performed by the same 
 man, after he is justified, and in a state of sanctifying grace, give him a claim , and a 
 strict right , grounded on God’s gratuituous and liberal promise, to an increase of 
 sanctifying grace, to eternal life, and its attainment, if he die in grace, and to an increase 
 ot glory. This is what Catholics call merit , grounded, however, on God’s grace, and 
 his gratuitous promise, through the merits of Christ (Council of Trent, SS., ver. ; 
 Can. xxxii.) 
 
 Modern sectaries, on the other hand, maintain, that in order to be justified and 
 saved, faith alone is sufficient; this justifying faith, according to them, consists in a 
 firm and undoubted confidence, which each one has, that, although in sin, God does 
 not impute to him his sins, in consideration of the merits of Christ. As for good works, 
 they deny them a share in justifying man, they require them merely as the fruits of faith, 
 signs of its presence; since without them, true faith, according to their notions, 
 cannot exist. 
 
ST. JAMES , II. 
 
 283 
 
 paraphrase. 
 
 15. Suppose a Christian of either sex to be naked 
 or hungry, and in want of the common necessaries of 
 life, 
 
 16. And that any of you, aware of this want, dismiss 
 them with the cold expression of your sympathy and 
 good wishes for their relief, without, at the same time 
 administering to their wants, of what avail will your 
 knowledge of their wants be to them ? 
 
 17. As, then, fine professions of regard will nowise 
 profit the distressed, with whose wants we are 
 acquainted, unless we administer relief; so neither 
 will the knowledge we have from faith avail us without 
 works, without complying with what it points out. 
 Unaccompanied with works, it is dead in itself; for, it 
 is destitute of the vivifying principle of sanctifying 
 grace, whereby, we are perfectly connected with the 
 head of which we are members, and his grace and 
 mercy communicated to us. 
 
 Commentary 
 
 Now, that their idea of justifying faith is wholly erroneous, will appear quite evident 
 to any person who reads the nth chapter of St. Paul to the Hebrews, wherein he 
 describes this justifying faith to be the “evidence of things that appear not,” and in 
 applying it to the several examples, he always supposes it to consist in a firm belief in 
 the truth of God’s revelation. 
 
 Again, that, besides faith, good works are required for justification and salvation, is 
 so evident from the following part of this chapter, that it only requires to be read over 
 attentively, to be convinced of it. In truth, the words bear no other meaning, and on 
 this account it was, that some of the early Reformers rejected the Epistle altogether. 
 Finally, that true faith may. exist without good works or charity, is clear from several 
 passages of Sacred Scripture. St. John says (chap. xii. 42), “ many of the chief men 
 
 believed in him,.but did not confess him, for they loved the glory of man more than 
 
 of God,” The word, “ believe? here has reference to real, true faith, as is evident from 
 the use of the word, in the entire chapter. St. Paul tells us, that “ if he had faith 
 strong enough to remove mountains, &c.,” and had not charity , it would profit him 
 nothing (r Cor. xiii), and that this faith can be separated from charity, is clear from 
 chapter vii. of St. Matthew, wherein, we are told, that many will say, “ Lord have we not 
 performed many wonders inthyname,”and shall receive for answer—“ I never knew you.” 
 
 Objection. —St. James does not deny the sufficiency of real faith, because he is 
 referring to mere putative faith, “ if a man say , he has faith.” 
 
 Answer.— He speaks of real faith; for, he adds, “shall faith be able to save him?” 
 He therefore, supposes the person in question to have real, genuine faith. 
 
 15. The Apostle illustrates the inutility of faith and the knowledge it gives us, 
 unless accompanied with good works, by an example of the inutility, to a distressed 
 neighbour, of our knowledge of his wants, and of our sterile sympathy, unless it be 
 accompanied by acts of benevolence administering to his wants. “ If a brother or sister,” 
 i.e., a Christian of either sex, “be naked,” 6ic., i.e. y in want of the common necessaries 
 of life. 
 
 16. “And one of you,” without relieving them, merely wishes them well, “be you 
 warmed,” &c., “ what will it profit?” which is equivalent to saying—it shall be of ng 
 profit whatever to them. 
 
 17. “So faith also, if it have not works, is dead in itself.” In the Greek, tcad' eavrr]v, 
 by itself. This is the application of the foregoing example. As kind words, and fine 
 professions of regard, even accompanied by good wishes, will prove of no avail to the 
 distressed; so,, neither will faith profit the believer; “ it is dead in itself; ” because, the 
 person who only has faith, although he be a member, is still but a dead member of the 
 body of Christ; his faith is altogether dead, as to justification. The Apostle explains 
 this more fully in verse 26, “as the body without the spirit is dead,” &c. 
 
 15. And if a brother or sister be 
 naked, and want daily food : 
 
 16. And one of you say to them : 
 Go in peace, be you warmed and 
 filled: yet give them not those 
 things that are necessary for the 
 body : what shall it profit ? 
 
 17. So faith also, if it have not 
 works, is dead in itself. 
 
284 
 
 ST. JAMES , IT. 
 
 Vex t. 
 
 18. But some man will say: Thou 
 hast faith, and I have works : shew 
 me thy faith without works ; and I 
 will shew thee, by works,, my faith. 
 
 19. Thou believest that there is 
 one God. Thou dost well : the 
 devils also believe and tremble. 
 
 paraphrase* 
 
 18. (Another argument of the inutility of faith 
 without works, grounded on the impossibility of 
 externally professing our faith otherwise than by good 
 works). Suppose two Christians, one having works 
 and faith, the other having no works; and that the 
 former calls upon the latter to profess his faith, can he 
 do this? By no means. Since it is by works alone it 
 can be manifested; whereas, the other can, from his 
 works, give a proof of his faith, from which his works 
 have emanated. 
 
 19. You may say that you have other means of 
 manifesting your faith besides works, viz., the symbols 
 and external profession of faith, the first article of 
 which is the faith in one God, in which, you say, you 
 believe; no doubt, in doing so, you act well, but, of 
 what avail. will this be to you ? Do not the devils, 
 forced by the conviction of evidence, assent to the 
 same truths, and express this belief by trembling; and 
 still, this faith is of no avail to them. 
 
 Gommentan?. 
 
 From this, it by no means follows, that faith without good works is .not real faith. 
 St. James looks upon faith in this verse, as destitute of the vivifying principle of charity, 
 or good works, by which it is enlivened or roused to action (Gal. v. 6); he compares it 
 to a human body, destitute of the soul that animates it, which, although dead, is still a 
 real body. So, charity is the soul or form of faith, which, although proceeding from 
 the principle of divine grace, is, still, dead as to justification without charity, which alone 
 perfectly unites us with Christ, our head. “ Faith? says the Council of Trent (SS. vi. 
 c. 7), “ u nless hope and charity be added to it, does not perfectly unite one with Christ , nor 
 render him a living mejnber of his body.” Faith, even without charity, really subsists in 
 its subject, viz., the soul of man; in its object, God and eternal glory; in its motive, 
 revelation; but, it is dead as to justification. From this very example, it is clear, that 
 faith can be without good works; because, as we can have a knowledge of our 
 neighbour’s wants without actually relieving them ; so, also, can we have the knowledge 
 imparted by faith, without acting up to it by good works. 
 
 18. This is a new argument of the inutility of faith alone, without good works.— 
 Faith cannot be manifested without them; now, this external profession is obligatory 
 on all, both for the sake of example, and for holding that communion of saints, in which 
 we all believe. 
 
 Query. —How can a man show his faith from his works, since an unbeliever can 
 perform many good works ? 
 
 Answer. —St. James, in the present instance, supposes both the persons in question 
 to have faith, and that the man having works, recurs to them as a proof and manifesta¬ 
 tion of his faith. Hence, he does not infer faith from works; for, he supposes faith to 
 have existed previously. Moreover, from works we can infer the existence of faith; 
 because, there are certain good works, or a continued performance of them, which only 
 a person having faith could accomplish. For, although an unbeliever may, aided 
 by actual divine grace, perform certain good works ; still,, he could not persevere in 
 performing a continued series of good works, without sin; and there are certain heroic 
 deeds of virtue, which he could not perform at all. 
 
 19. These may be the words of the Christian having faith and works, in continuation 
 of his appeal to the other, whom he is supposed to be addressing in the preceding 
 verse; you may, possibly, say; you have the symbols of faith, as a means of externally 
 professing your faith, the first article of which is to believe “ that there is one God,” 
 which is also a distinguishing point of true faith from the false belief of Paganism; or, 
 they may be the words of St. James, adducing a new argument of the inutility of faith 
 unaccompanied by good works, since it resembles the faith of demons, who, compelled 
 
 s 
 
ST. JAMES, IT. 
 
 285 
 
 ITejt. 
 
 20. But wilt thou know, O vain 
 man, that faith without works is 
 dead? 
 
 > 
 
 21 . Was not Abraham our father 
 justified by works, offering up Isaac 
 his son upon the altar? 
 
 22. Seest thou that faith did 
 co-operate with his works : and by 
 works faith was made perfect. 
 
 paraphrase. 
 
 20. But, O vain man, who dost foolishly glory in 
 thy faith without works, dost thou wish for a convincing 
 argument to see that faith, without works is dead and 
 useless for justification ? 
 
 21. Was it not by works that Abraham our father, 
 and the father of all the faithful, whose justification is 
 the model of ours (Rom. iv. 23), was justified, having 
 in heart and will offered up his son Isaac, in sacrifice, 
 from the consummation of which, he was arrested by 
 the hand of the Angel ? 
 
 22. You see, then, that faith is co-operated with the 
 works of Abraham, it being the principle from which 
 they emanated, and by which they were directed and 
 regulated; while,on the other hand, his works perfected 
 his faith, by bringing it to its destined end of justifica¬ 
 tion, and by animating and increasing it in the soul. 
 
 Commentary 
 
 by evidence in favour of our creed, viz., miracles, prophecies, &c., are constrained to 
 believe the same things which we believe, and by their “ trembling,” externally profess 
 this interior conviction, without any advantage. “ Thou believest there is one God.” 
 This article being the first and most important distinguishing feature of true faith, is 
 probably put for all the points of faith. “ Thou dost well;” this act of faith is a good 
 act, but it does not, alone, suffice as a disposition for justification, or for obtaining 
 salvation. “The devils also believe and tremble.” The word, “tremble” is used 
 metaphorically to express the dread, horror, and despair, with which the devils are 
 inspired, in considering their eternal punishment and the just judgment of God. 
 
 Objection. —From this verse is it not evident that St. James looks upon faith without 
 works, or as Catholics term it, fides inf orm is^ as no faith at all; since he compares it 
 with the faith of demons, who surely cannot elicit an act of the theological virtue of 
 faith ; for, they are not susceptible of grace, without which faith cannot exist ? 
 
 Answer. —St. James, by no means, intends to compare the faith of devils, and that 
 of wicked Christians, in every respect. He only compares them as to the utter inutility 
 of both for salvation; his object in introducing the comparison does not warrant 
 us in urging it further; and the only criterion by which we are to be guided, in judging 
 of the extent to which a comparison can be urged, is, the scope and object of him who 
 introduces it. There is another point, in which the faith of both is compared; viz., in 
 their objects. The same thing is believed by the demons involuntarily , and forced by 
 the conviction of evidence, which the sinner believes voluntarily , .and freely, aided by 
 divine grace. So far the comparison is made, and no further ; no comparison can be 
 urged, as they say, ad vivum. 
 
 20. St. James now introduces a new argument, and undertakes to prove, from the 
 example of Abraham, whose justification' is the model of ours, the necessity of good 
 works for justification. This argument is the more convincing, and better suited for 
 the refutation of the error he is combating, as it was on the very same example, urged 
 at full length by the Apostle, in his Epistle to the Romans, (chap, iv.), and erroneously 
 interpreted, the Simonians grounded their doctrine of the sufficiency of faith alone 
 for justification. “O vain man !” i.e., foolish man, who art blind in a matter of such 
 evidence. 
 
 21. “ Offering’up.” In Greek, avsveynas, having offered. The determined resolution 
 to offer up Isaac, from the execution of which the voice of the angel from heaven 
 prevented him, was accepted by God as a perfect offering. 
 
 22. “Faithdid co-operate with his works.” This shows that the faith of Abraham 
 was not an idle, inoperative faith, a mere act of belief, unaccompanied by works; that 
 it was an active, operative faith; it was the principle of the works which Abraham 
 periormed, and it was it that regulated, how they were to be performed : and hence, in 
 saying that Abraham was justified by works, St. James refers to works grounded on, 
 and accompanied by faith. The words, “ and by works faith was made perfect,” show 
 
286 
 
 ST. JAMES , II. 
 
 Kest 
 
 23. And the Scripture was ful¬ 
 filled, saying : Abraham believed 
 Gad, and it was reputed to him to 
 
 justice, and he was called the friend 
 of God. 
 
 24. Do you see that by works a 
 man is justified ; and not by faith 
 only ? 
 
 paraphrase. 
 
 23. And the words of Scripture, Abraham believed 
 God, and it was reputed to him unto justice (Gen. xv. 6), 
 and he was called the f riend of God , were lully com 
 pleted, in the full enumeration of all the causes of 
 justification. 
 
 24. From this you see that faith is not the only 
 ingredient in man’s justificatication, that he is justified 
 no jess by works than by faiths 
 
 Commentary. 
 
 that it was -works which brought faith to its destined end of justification. Both one and 
 the ether mutually concurred in Abraham’s justification. 
 
 23. “ And he was called the friend of God.” These words are not found in Genesis 
 (xv. 6), from-which the preceding words of Scripture are quoted. They are the words 
 of St. James himself. 
 
 Query. —How can St. James say, “ the Scripture was fulfilled, saying, Abraham 
 believed,” &c. (Genesis, xv. 6), since we find no prophecy contained in these words to 
 be afterwards fulfilled ? All that is recorded of Moses in this passage is simply historical. 
 Again, had not these words, “ Abraham believd , reference to his believing in God’s 
 
 promise regarding his son Isaac (Genesis, xv.) ; which was prior to his sacrifice, 
 (Genesis, xxii.), the matter in question here? How then say, a Scripture was now 
 “fulfilled,” which was long before accomplished? 
 
 Answer. —The Scripture is said, by St. James, to be fulfilled in this sense, that 
 when Moses (Genesis, xv. 6), said, “ Abraham believed , and it was reputed to him unto 
 justice ,” he omitted all mention of another ingredient and disposition for justification, 
 viz., works. These are referred to here by St. James; all the disposition for justifica¬ 
 tion are therefore enumerated, and the cause of the justification referred to (Genesis, 
 xv.), fully expressed; and so, the Scripture account of the causes of justification is 
 “fulfilled” or complete —which is more clearly expressed in the Vulgate version, “ Et 
 scriptura suppleta est,” scilicet, quoad enumerationem dispositionum justijicationis. 
 Secondly, Although the words of Genesis, *“ Abraham .believed,” &c., were referred by 
 Moses to an occasion prior to that of which St. James now speaks ; still, we may apply 
 them to every subsequent act by which Abraham afterwards was justified ; and hence, 
 they were verified in the present instance also. 
 
 24. Can there be a clearer refutation of the doctrine of modern innovators on the 
 subject of justification by faith only? St. James expressly states, that faith is not the 
 only disposition or cause of justification ; that in whatever way faith produces or concurs 
 in justification, works concur in the same way, “a man is justified by works and not by 
 faith only.” The word, by —(t£)—shows that faith and works concur in the same 
 way. 
 
 Objection. —Does not St. Paul (Rom. iii. iv.), say, that works have no share in 
 justification ? How, then are the two Apostles reconciled ? 
 
 Answer. —There is no contradiction whatever between them ; there is question of 
 different works in both cases. What description of works does St. Paul exclude from 
 a share in justification ? The works performed by the sole aid of our natural faculties, 
 or of the law of Moses, without grace or faith. These, alone, are the works which the 
 scope of the Apostle, in his Epistle to the Romans, required of him to exclude. These, 
 alone, are the works on which the Jews and Gentile converts respectively grounded 
 their claims to the gospel, viz., the works they performed, before they received the gospel, 
 or embraced the faith. 
 
 Does St. James here assert the necessity of the same works? By no means. He 
 speaks of works performed, after they received the gospel, under the influence of grace 
 and faith. For, he addresses men who had embraced the faith, but denied the 
 necessity of works performed in this state. And it was to refute their error that St. 
 James, as well as St. Peter, St. John, and St. Jude, wrote their Catholic Epistles, as we 
 are assured by St. Augustine ( Libro de Fide et Operibus, c. 14). If the doctrine or 
 St. Paul, in his Epistle to the Romans, be joined to that delivered by St. James in 
 
ST. JAMES , II. 
 
 287 
 
 rrest. 
 
 25. And in like manner also 
 Rahab the harlot, was not she justi¬ 
 fied by works, receiving the messen¬ 
 gers, and sending them out another 
 way ? 
 
 26. For even as the body without 
 
 {paraphrase. 
 
 25. In like manner, was it not by works that Rahab? 
 the harlot, was justified, by the exercise of humanity 
 in saving the messengers sent by Josue to explore the 
 land of Chanaan and city of Jericho ?—(Josue, ii.) 
 
 26. For, as the body without the soul to animate it 
 
 Commentary 
 
 this, we have a full and perfect account of all the causes and dispositions of justification, 
 viz., faith and works conjointly. No other interpretation, save that warranted by Catholic 
 doctrine, can reconcile the apparent discerepancy that exists between both Apostles. In 
 the Catholic interpretation, there is no difficulty whatever; although the same example 
 of Abraham would seem to be employed for opposite conclusions. The matter is thus 
 explained. Abraham was justified even before,. Moses said of him, that “ he believedf &c. 
 (Genesis, xv. 6), as is clear from chapter xi. verse 8, of Epistle to the Hebrews, where 
 it is stated, that he was justified by faith going forth from his native country—an event 
 which took place long before the promise of a son was made to him. The words, there¬ 
 fore, “ it was reputed to him unto justice ,” must be understood of second justification, or 
 increase of justice ; and St. Paul (Rom. iv.), adduces the mode ih which Abraham’s 
 second justification, or increase in justice took place, viz., by faith, as an argument a 
 foi'tiori to prove, that to faith, independently of the works which he performed without 
 the influence of grace or faith , his first justification, or, his translation from a state of sin 
 to that of giace was owing (vide Rom. iv.) ; whereas St. James employs the same 
 example to prove the necessity of good works done in faith , for preserving, and 
 progressing in the justification once acquired ; and, of course, it is implied that they 
 are still more necessary for acquiring first justification. Were St. Paul, in the passage 
 referred to, to insist on the necessity of good works also, and describe all the concurring 
 dispositions for justification, it would only embarass him, and more or less obscure his 
 arguments against the Romans, and render them less forcible; for they might imagine, 
 that he coincided with them in their error, respecting the efficacy of works per¬ 
 formed before faith, for obtaining justification. St. James supplies what St. Paul, for 
 good reasons, omitted, and removes any misconception to which the words of the 
 latter might have given occasion. There is no other mode of reconciling the tvva 
 Apostles, save that furnished by the Catholic doctrine, as above. 
 
 25. “ In like manner also,” £<?., by faith, which works consummated, and by works, 
 which co-operated with faith, as in the case of Abraham. “ Rahab, the harlot; ” her 
 history is given (Josue, ii.) Some persons understand this to refer to second justifica¬ 
 tion. They suppose that Rahab had, already, before the arrival of the spies, conceived 
 divine faith, and having believed in the God of the Hebrews (of whose power she 
 already had heard, Josue, ii. 11), had been justified ; and that, by the act of humanity 
 in concealing the spies, she obtained second , that is to say, merited an increase of justi¬ 
 fication. Others maintain, that although Rahab may have had faith before the arrival 
 of the spies—in which they had, probably, more fully instructed her—still, she had 
 been in sin ; for, she is called “a harlot,” and that this act of humanity only disposed 
 her for first justification. It might be said in reply to this reason, that Rahab was 
 called “ a harlot,” even after she ceased to commit acts of sin; because she had been 
 previously such, and that her former appellation had been retained ; just as Simon is 
 called “the leper,” and Matthew “ the publican.” To this it might also be added, that 
 the Hebrew word for “ harlot ” also signifies a hostess. The former signification is, 
 however, the more probable meaning. In this latter interpretation, we will have the 
 necessity of works both in first and second justification; in the one case, as dispositions ; 
 in the other, as concurring and meritorious causes. It is worthy of remark, that all 
 through, St. James supposes that, without works, no man can be justified ; for, in all 
 the examples adduced, he leaves us to infer, that if the just man did not perform good 
 works, he would lose justice, and the sinner could not otherwise acquire it. 
 
 26. Objection. —Does not this verse show that dead faith, or, as Catholics term it, 
 fides inf or mis t is no faith at all, as a dead man, properly speaking, is no man ? 
 
283 
 
 ST. JAMES , III. 
 
 Ttejt. paraphrase. 
 
 the spirit is dead: so also faith is dead and devoid of all motion, incapable of any 
 without works is dead. action good or evil; so, faith also, unaccompanied by 
 
 good works, is dead. 
 
 Commentary 
 
 Answer. —Faith is compared not with a dead man , but with a dead body, which, 
 although dead, and not animated by the soul, is still a real body. Hence, dead faith is 
 real, genuine faith, in the sense already given in this chapter. 
 
 CHAPTER III. 
 
 Bnalnsis. 
 
 St. James resumes , in this chapter, the subject briefly glanced at (chap. i. 19 & 26) 
 regarding the government of the tongue: and after showing the danger caused by the 
 tongue in teaching , others (1), he proceeds to treat , in a general way, of the faults 
 committed by means of that member. He says , that by governing the tongue , we show 
 that we can keep all our passions under control (2). He compares the-tongue to the bits 
 of horses and the helms of vessels , also to a small spark of fire, which can set a large 
 quantity of timber in a blaze (3-6). 
 
 He next points out the difficulty , and , consequently , the great care to be employed , in 
 subduing the tongue (7, 8) ; the monstrous and incompatible uses , to which it is applied 
 (9, 10); and from the analogy of nature, from what is impossible in the natural order, 
 he argues against what is inconsistent and opposed in morals. 
 
 After a lengthened digression regarding the vices of the tongue , he returns to the subject 
 with which he commenced the chapter , regarding those who wish to act in the capacity 
 of teachers, and shows the qualities with which a teacher of others should be gifted' 
 ( T 3 > I 4)- He notes the characters of true and false wisdom (15-18). 
 
 XTejt* paraphrase* 
 
 1. BE ye not many masters, my j. Let not too many of you, my brethren, ambition 
 brethren, knowing that you receive and take upon yourselves the office of teaching others ; 
 the greater judgment. knowing that the higher and more exalted your office, 
 
 the weightier your responsibility, and' condemnation, 
 should you be found wanting, 
 
 Commentary 
 
 1. “ Be not many teachers.” St. James here enlarges upon, and fully developes, 
 the subject referred to (i. 19), regarding the proper management of the tongue. In 
 this verse, he refers to its abuse in taking upon one’s self the office of religious teacher. 
 In the remainder of the chapter, although some interpreters understand him to refer to 
 the abuse of the tongue, in religious teachers exclusively, it is still more probable, that 
 he refers to the evils ot the tongue, in general. “ Many teachers.” By these St. 
 Augustine (in Prologo Retrac.) understands teachers propounding opposite and conflict¬ 
 ing doctrines; because, although many were to propose the same doctrine of Christ, 
 they could, still, according to him, be said to be only one teacher. It is more likely, 
 that St. James censures the inordinate desire of being esteemed and respected as 
 teachers in religion, for which the Jews were particularly remarkable (Matth. xxiii. ; 
 lvom li.) “ That you receive.” In Greek, XefxipofieOa, that we shall receive , &c., or 
 entail upon ourselves greater responsibility. 
 
ST. JAMES , III. 
 
 
 « 
 
 289 
 
 XTejt. 
 
 2. For in many tilings we all 
 offend. If any man offend not in 
 word: the same is a perfect man. 
 He is able also with a bridle to 
 lead about the whole body. 
 
 3. For if we put bits into the 
 mouths of horses that they may 
 obey us, and we turn about their 
 whole body. 
 
 4. Behold also ships, whereas 
 they are great, and are driven by 
 strong winds, yet are they turned 
 about with a small helm, whither¬ 
 soever the force of the governor 
 willeth. 
 
 5. So the tongue also is indeed a 
 little member, and boasteth great 
 things. Behold how small a fire 
 what a great wood it kindleth ? 
 
 paraphrase* 
 
 2. You will incur the greater judgment; for, we all 
 offend in many things, without entailing upon our¬ 
 selves the responsibility of teachers. If any man 
 offend not in word, and completely master his tongue, 
 the same is a perfect man, and shows what perfect 
 control he can have over all his passions. Such a per¬ 
 son, by bridling his tongue, can govern all his other 
 members, and regulate the whole body of his actions. 
 
 3. For, behold, we put bits into horses’ mouths, 
 to make them obedient to our will, and by this means 
 we can govern and turn about their whole body. 
 
 4. Behold also how great ships, although driven 
 forward by strong violent winds, are still turned about 
 by a small helm, wherever the will of the steersman 
 chooses to steer them. 
 
 5. As, then, horses are managed by a bit, and ships 
 turned about by a small helm ; so also is the tongue, 
 though a small member, compared with the entire 
 body, capable of great things, whether for the purposes 
 of good or evil. Behold how large a wood, a small 
 spark of fire can set in a blaze. 
 
 Commentary 
 
 2. “ In many things,” &c. As if to say, we needed not the additional responsibility 
 
 of teachers, to have to render a heavy account already. St. James manifestly makes 
 the tongue the principal instrument in the commission of those daily faults into 
 which we all fall; to this fault of the tongue the teacher is, of all others, the most 
 liable. This is one of the texts which are adduced in proof of a point of faith defined 
 in the Council of Trent (SS. vi., Canon 23), viz.:—“ That no man can , during his 
 entire life , avoid all, even venial sins , except by a special privilege , on the part of God ,, 
 such as the Church holds was conferred on the Blessed Virgin .” “ A perfect man,” 
 
 inasmuch as he shows how perfectly he can master all his other passions, having- 
 mastered his tongue, which it is most difficult to restrain. “The whole body,” 
 /.<?., the other members of the body—this interpretation is rendered probable 
 by the following comparisons—or, it may mean the whole moral body of his 
 actions. 
 
 3. By two comparisons, the Apostle illustrates the importance of governing the 
 tongue, and the influence it exercises over all the other members, and the entire body 
 of our actions. From the same examples, we may easily infer the evil of not bridling 
 it. “For, if we put,” &c. In some Greek copies it is, ide, fiaWofiev, behold , we put , &c., 
 according to which reading the sentence is complete. In our Vulgate, the sense is 
 suspended, and the proposition, conditional. The proposition can, however, be made 
 absolute, by throwing out “ and” in the words “and we turn,” &c. We find the word 
 “ and ” oftentimes to be superfluous; or, we may give it the meaning of “ also.” Some 
 suppose, by comparing this with verse 4, that the true reading is, ids, behold, to which 
 £l h, “but if,” followed by the Vulgate, is so like in the Greek. The reading in the 
 Codex Vaticanus is eice, “ but if.” 
 
 4. Another comparison, “the force,” op/n), impetus, the will which the “governor” 
 or steersman, forcibly exerts in turning round the vessel in a storm. 
 
 5. “ So the tongue also is indeed a little member.” This is the application of the 
 two foregoing examples—the bit and helm are comparatively small, so is the tongue. 
 “And boasteth great things.” “ Boasteth” (fXEyaXav^h magna exaltat ), operates, 
 stirs up, great things—sets whole communities, cities, nay, even kingdoms, in a blaze. 
 According to its proper use, or, abuse, it is a powerful instrument for accomplishing 
 good or evil. “ Behold how small a fire, what a great wood it kindletb.” Another 
 
 VOL. 11. x 
 
zgo 
 
 ST. JAMES , III. 
 
 XTC|;t. 
 
 6. And the tongue is a fire, a 
 world of iniquity. The tongue is 
 placed among our members, which 
 defileth the whole body, and in- 
 flameth the wheel of our nativity, 
 being set on fire by hell. 
 
 7. For every nature of beasts, 
 and of birds, and of serpents, and 
 of the rest, is tamed and hath been 
 tamed by the nature of man : 
 
 8. But the tongue no man can 
 tame, an unquiet evil, full of deadly 
 poison. 
 
 paraphrase. 
 
 6. And the tongue is a fire; nay, an universal in¬ 
 strument for effecting iniquity of all kinds; it is placed 
 among our members, and corrupts the entire body of 
 our actions during the whole course of our lives, being 
 itself set on fire by the powers of hell, and the agency 
 of the infernal spirits. 
 
 7. And wild beasts of every description, all sorts of 
 birds and of crawling things and of marine monsters 
 are capable of being tamed, and have been actually 
 tamed, or at least, forcibly mastered and subdued by 
 the skill, power, and industry of man. 
 
 8. But the tongue no human power or industry can 
 bring under subjection; it is a restless evil, which 
 cannot be stopped, full of deadly poison, which often¬ 
 times causes ruin to both soul and body. 
 
 Commentary. 
 
 illustration of the evil effects which the tongue, although a small instrument, is capable 
 of producing. 
 
 6 . “The tongue is a fire,” capable of setting the world in a blaze. Nay, it is “ a 
 world of iniquity,” i.e., a general, universal instrument for effecting every sort of evil; 
 this general universal power of the tongue, as the instrument of all sorts of evil, is 
 aptly represented by “ the world,” composed of so many different elements, and species 
 of creatures of every description; for this reason, it is called “ a world,” a general 
 instrument of “iniquity,” i.e., evil of all kinds. In the construction preferred by 
 A’Lapide, the words are interpreted thus “ The tongue is a fire, the world of iniquity 
 —that is to say, this wicked world—is the wood, which the tongue sets in a blaze.” 
 So that, according to him, the example adduced in the preceding is fully explained in 
 this verse; as the tongue is the small fire, so the “ world of iniquity ” is the great 
 wood, which it enkindles and sets in a blaze. The construction adopted in the 
 Paraphrase is, however, far the more probable, as appears from the following words, in 
 which, according to the ordinary Greek reading, the preceding illustration is applied and 
 explained :— “ The tongue is placed,” &c. According to the ordinary Greek, ovno kcu 
 y\c ocaa, it is “ so the tongue is placed ,” & c. the meaning of which is, as the fire kindles 
 up a great burning; so, is the tongue, though with a very different indention, placed 
 among the members of man, having become, instead of being the instrument of good, 
 according to the original design of God, the corrupter of the entire body, owing to 
 the malice of man. “ So,” is wanting in the principal manuscripts and chief versions, 
 and rejected by critics generally. “ It sets on fire,” i.e., it inflames with the fire of 
 lust, anger, and all the passions, “ the wheel of our nativity,” i.e., the entire course of 
 life, consisting of a revolving succession of days, and seasons, andyearSr Certain vices 
 are peculiar to certain seasons and periods of life; but the vices of the tongue pervade 
 every season of human existence; “ being set on fire by hell,” i.e., it is an instrument 
 of evil prepared for mischief, by the powers of hell, the devil, and his infernal 
 associates. 
 
 7. Here, St. James points out the great difficulty o_ curbing and subduing the 
 tongue, and consequently, the great vigilance and care that should be employed with 
 regard to it. “And of the rest; ” in Latin, “ cceterorumP The present Greek reading 
 is, tvaX'id) v, of whales, or the whole tribe of marine monsters— -iov aWwv, “ of the rest,” 
 or, evaWiov, of various kmds, was the reading followed by our Vulgate interpreter. 
 “Is tamed,” i.e., capable of being tamed, “and hath been tamed.” The Greek word 
 for “ tamed,” ceca^acrraL, means, subdued, and reduced by force, so as to be deprived of 
 the power of inflicting injury. ’ 
 
 8. “ But the tongue no man,” i.e., no human skill or industry, “ can tame,” or 
 render innocuous. Man cannot do so, of himself, without God’s grace ; or, the words, 
 more probably, mean, that the evils arising from tongue are more difficult to be 
 checked, than those produced by the mosc savage beasts. “An unquiet evil.” (In 
 some Greek copies, aKaraa-^eroy kcikov, an unruly evil. The Vatican and Alexandrian 
 
ST. JAMES , III. 
 
 291 
 
 ✓ 
 
 Hejt. 
 
 9. By it we bless God and the 
 Father : and by it we curse men, 
 who are made after the likeness of 
 God. 
 
 10. Out of the same mouth pro¬ 
 ceeded blessing and cursing. My 
 brethren, these things ought not so 
 to be. 
 
 11. Doth a fountain send forth, 
 out of the same hole, sweet and 
 bitter water ? 
 
 12. Can the fig-tree, my brethren, 
 bear grapes ; or the vine, figs ? So 
 neither can the salt water yield 
 sweet. 
 
 13. Who is a wise man and en¬ 
 dued with knowledge among you ? 
 
 IParapbrase. 
 
 9. It is made the monstrous instrument of opposite 
 and conflicting results. By it, we praise and glorify 
 God, who is also our Father, and, strange inconsis¬ 
 tency ! by the same tongue, we curse man, made after 
 the image and likeness of God. 
 
 10. Out of the same mouth proceed two things, 
 both contrary and perfectly incompatible, benediction 
 and malediction. My brethren, it is quite incongruous, 
 that such opposite effects should exist. 
 
 11. The analogy of nature itself shows the incon¬ 
 sistency of such conduct. Will a fountain discharge, 
 through the same passage, sweet and bitter water ? 
 Certainly not. Why then should man send forth from 
 the same mouth, the sweet water of benediction, and 
 the bitter water of malediction ? 
 
 12. Will the fig-tree produce grapes, or the vine, 
 figs ? By no means. So neither can the salt water 
 yield sweet. 
 
 13. But who amongst you is gifted with the wisdom 
 and knowledge, indispensable qualifications of a 
 
 Commentary. 
 
 MSS. have a/caraorrarov, “unquiet.”) The idea is borrowed from a virulent disease, 
 the progress of which cannot be stopped. “Full of deadly poison.” The idea here, 
 probably, is borrowed from the incurable bite of a venomous reptile. 
 
 9. He here shows the monstrous and incompatible uses for which the tongue is 
 employed. It is employed to “ bless God,” i.e., to praise and glorify the Adorable 
 Trinity, who is also our “ Father,” both by creation and redemption, “and curse men,” 
 i.e., wish all kinds of evil for them ; by it, we calumniate, detract, and treat them 
 contumeliously, although made to the image of God, his most perfect work; and 
 hence, we curse God himself in those creatures by whom his attributes are most clearly 
 reflected. 
 
 10. “ Out of the same mouth proceeds blessing ” of God, “ and cursing ” of him in 
 his creatures. “ My brethren, these things ought not to be.” This is the mild language 
 of rebuke, wherein is conveyed more than is expressed, and even the asperity of the 
 rebuke is softened down by the words, “my brethren.” 
 
 11. By a reference to the analogy of nature, he shows the justice of his rebuke, and 
 the incongruity of employing the tongue for such opposite purposes, for, producing 
 such opposite effects. From what is impossible in nature, he argues against what is 
 inconsistent and opposed in morals. 
 
 12. “ Bear grapes.” The Greek for grapes is, eXaiag, olive berries. “ So neither 
 can the salt water yield sweet.” In some Greek readings it is— so no fountain can yield 
 salt and sweet water^ as if it were a repetition of the idea conveyed in the words (verse 
 11), “ doth a fountain send forth...sweet and bitter water?” The Vulgate reading is 
 that of the chief manuscripts, of all the Latin copies, and of the Syriac. Hence, it was 
 probably the ancient Greek reading followed by the Syriac. Reason itself would seem 
 to favour the Vulgate; for, what necessity is there for repeating a thing so clear and 
 incontrovertible as the sentence in verse 11 ? In our reading, then, a fourth illustration 
 is derived from the salt water of the sea. The reasoning of St. James, in these verses, 
 is this :—The same fountain will not produce sweet and bitter water, nor will the same 
 tree produce fruits different from those of its own kind ; such, then, being the order of 
 nature, it is monstrous, that in the order of morals, the same instrument should produce 
 not only different, but contrary effects—viz., good and evil. 
 
 13. After a rather lengthy digression regarding the vices of the tongue, the Apostle 
 now returns to the subject with which he commenced this chapter, regarding the 
 inordinate desire of acting in capacity of teachers, wherein men are most liable to fall 
 into serious faults of the tongue. He now explains the qualities with which a teacher 
 
292 
 
 ST. JAMES , III. 
 
 Uest 
 
 Let him shew, by a good conversa¬ 
 tion, his work in the meekness of 
 wisdom. 
 
 14. But if you have bitter zeal, 
 and there be contentions in your 
 hearts ; glory not, and be not liars 
 against the truth. 
 
 15. For this is not wisdom, de¬ 
 scending from above; but earthly, 
 sensual, devilish. 
 
 paraphrase. 
 
 teacher ? If there be any such person amongst you, 
 let him, in addition to the foregoing qualifications, by 
 the example of an edifying life, exhibit his good works, 
 which will be seasoned by meekness in teaching true 
 wisdom; or, which will be accompanied by meek 
 wisdom in teaching. 
 
 14. But if you indulge, and give way to, corroding 
 envy, and an inordinate internal disposition for con¬ 
 tention, you should not vainly glory and be liars 
 against the truth by claiming what you have not, viz., 
 true wisdom. 
 
 15. For, the wisdom exhibited by the envious and 
 contentious is not the true wisdom, which only comes 
 from above, from the throne of God, the unchangeable 
 author of every good gift (i. 17). But the wisdom of 
 such persons is “ earthly ,” having for its object the 
 attainment of mere earthly goods, the gratification of 
 avarice. “ Sensual ,” having for object the gratification 
 of beastly lusts and animal pleasures. “Devilish,” 
 seeking for the gratification of pride, and for self¬ 
 advancement, by the base means of intrigue, low 
 cunning, and deceit. 
 
 Commentary* 
 
 of others should be gifted. “ A wise man and endued with knowledge.” Wisdom and 
 knowledge are two indispensable qualifications for a religious teacher. By “ wisdom,” 
 which is the same as the sermo sapientice (1 Cor. xii. 8), is meant the power or faculty 
 of explaining the truths of faith, on the principles of faith (v.g.), showing the congruity 
 of the Incarnation, on the grounds pointed out by faith; by “ knowledge,” the faculty of 
 explaining moral precepts, or of explaining the truths of faith, by examples derived from 
 human things. St. James, by asking the question, “ who is gifted with knowledge and 
 wisdom ?” supposes that no one can undertake the office of teacher without these quali¬ 
 fications. “ His word.” (In Greek, ra epya avrov, his works). “ In the meekness 
 of wisdom without showing good example, teaching will avail but very little. The 
 example of a teacher will be a stronger incentive to virtue than his words can be. 
 “ Meekness” is a quality of all others the most necessary; a supercilious moroseness in 
 the exercise of teaching or correction, will only serve to disgust the hearers, instead of 
 promoting edification. 
 
 14. “Bitter zeal;” feelings of envy, which imbitter the mind, and are “bitter” in 
 their effects to others. “ And there be contentions in your heart.” The Greek has 
 not “there be,” it simply is, kcu epiOeiay, and contention in your heart, i.e., an inward 
 disposition to indulge in contentions and strife, the constant attendants'of bitter zeal or 
 envy; and this bitter zeal results from an inordinate desire to exercise unduly the 
 functions of teacher. “ Glory not and be not liars against the truth,” by laying claim to 
 what they have not, viz., true wisdom ; for, this they could not possess, together with a 
 spirit of envy in their hearts. “And be not liars,” &c. “Not,” is omitted in the 
 Greek. It is, however, clearly understood. 
 
 15. He assigns in this verse reasons for saying, that the envious, contentious men 
 of whom he spoke, would glory against the truth by laying claim to true wisdom ; 
 because, the wisdom of such person is not the wisdom “ descending from above,” 
 whence alone true wisdom can come (i. 17). He describes this vhsdom by three 
 characters wholly incompatible with true wisdom—“ earthly,” “sensual,” “devilish.”— 
 Vide Paraphrase. It is diabolical or devilish , because the devil is a spirit of pride, the 
 author of lies, of cunning and deceit; and this false wisdom, seeking only for the 
 gratification of pride, urges us on, by means of cunning and intrigue, to self-advancement 
 and self-exaltation. How perfectly similar to the description of the spirit of the world 
 given by St. John (1 Ep. ii.) (“Concupiscence of the flesh”), “sensual.” (“Con¬ 
 cupiscence of the eyes”), “earthly.” (“Pride of life ”), “diabolical.” (“Which is 
 not from the father.”) “This is not wisdom descending from above.” 
 
ST. JAMES , III. 
 
 293 
 
 * 
 
 ftejt. 
 
 16. For where envying and con¬ 
 tention is, there is inconstancy, and 
 every evil work. 
 
 17. But the wisdom, that is from 
 above, first indeed is chaste, then 
 peaceable, modest, easy to be per¬ 
 suaded, consenting to the good, full 
 of mercy and good fruits, without 
 judging, without dissimulation. 
 
 iS. And the fruit of justice is 
 sown in peace, to them that make 
 peace. 
 
 flbarapbrase 
 
 16. For, bitter envy and contention are the parents 
 of confusion and disorderly conduct of every kind, 
 and of all sorts of wicked works. 
 
 17. But true wisdom, which descends from above, 
 from the throne of God, is distinguished by opposite 
 qualities and characteristics. First, it inculcates, and 
 disposes to, purity both of soul and body; next, it 
 inculcates, and disposes us to cultivate, as far as pos¬ 
 sible, peace with all men; it is opposed to all vain 
 display and ostentation, or, it is urbane and affable to 
 all; it is not obstinately wedded to self-opinion and 
 judgment; but, easily persuades us to adopt the good 
 measures and advice proposed by good men; it in¬ 
 clines us interiorly, to take compassion on the wretched 
 and miserable; and prompts us to works of beneficence 
 and charity to the poor, which are the good fruits, 
 springing from the virtue of mercy; it is not precipi¬ 
 tate in judging of our neighbour’s actions and inten¬ 
 tions ; or, it has no respect for persons and parties ; it is 
 opposed to all hypocrisy, all intriguing, all affectation of 
 superior sanctity. 
 
 18. And the fruit of increasing merits here, and 
 eternal life hereafter, to be reaped from justice, are 
 sown, not in contention, envy, or strive; but in peace, 
 to be possessed by those only, who cultivate peace both 
 with themselves and with others. 
 
 Commentary 
 
 16. “ Inconstancy,” i.e., disquietude, tumults, and seditions. St. James proves that 
 the wisdom of the envious is “ earthly , sensual, ere.” because it is inconstant and 
 turbulent, creating tumults and seditions, clearly observable in the conduct of the 
 heretics, in all ages, but particularly true of modern reformers, as may be seen from 
 the history of their times. The conclusion which St. James wishes us to derive from this 
 verse is, that men acting under the influence of such a spirit cannot be possessed of 
 true wisdom. 
 
 17. Having, in the preceding, described true wisdom negatively , the Apostle now 
 gives its peculiar distinguishing characteristics, quite the opposite of those, by which 
 false wisdom is distinguished. First, it is “ chaste,” opposed to “ sensual ” (verse 15). 
 “ It is peaceable, modest, easy to be persuaded,” three qualities opposed to “ devilish,” 
 “ easy to be persuaded,” not obstinately inflexible in its own judgment, but “ consenting 
 to the good.” There is no word corresponding with this, in the Greek. It is, most 
 probably, inserted in the Vulgate, as a fuller explanation of the words, “easy to be per¬ 
 suaded,” as if to say ; by “ easily persuaded ” is not meant, easily persuaded to either 
 good or bad measures, by either good or bad men ; but consenting and easily persuaded 
 to good measures, proposed by good men. It is not unusual for the Vulgate translator, 
 wherever the Greek word is susceptible of a two-fold meaning (as the Greek word here, 
 fin TEtdrjg, is), to give both; hence, for one word in the Greek, we have sometimes 
 two, in the Vulgate.— Vide Epistle to Galatians, v. 21, 22, 23, &c. “Full of mercy,” 
 &c., opposed to “ earthly,” to that selfish spirit of avarice, which makes us close our 
 oars to the wants of the poor, and the relief of the necessitous. “ Mercy,” refers to the 
 inward feelings of compassion, “ and good fruits,” to the external manifestation of these 
 feelings by good works, which spring from it, as fruits from their root. “ Without 
 judging.”—( See Paraphrase). “Without dissimulation,” avviroKpiroc,. 
 
 18. “The fruit of justice,” may refer to justice itself, so that the words may mean, 
 that justice itself, as a fruit always increasing, is reaped by those who cultivate peace, 
 or (as in Paraphrase), “the fruit of justice,” may mean the fruit, which the seed of 
 justice produces ; viz., eternal life, which proceeds from, and is produced by peace, 
 for such as practise and cultivate it. 
 
ST. JAMES, IV. 
 
 204 
 
 CHAPTER IV. 
 
 BnaiEsis* 
 
 In this' chapter, St. James points out the source oj the dispositions which he censures as- 
 opposed to that peace recommended by him in the foregoing chapter—viz., the co?-rupt 
 passions of the human heart (verse 1). He shows, in the next place , the utter folly 
 of seeking for true happiness in the gratification of these passions, instead of bavin* 
 recourse by prayer to God\ from whom alone true happiness can come (2). And although 
 they have recourse to God, still their prayer is of no effect, for want of the proper 
 dispositions, either as regards the object of petition, or its motive (3). He then points 
 out how utterly incompatible are the friendship of God and the opposite friendship of the 
 world, enticing us to commit sin, and desert from God (4).- This he illustrates by a 
 reference to the testimony of Sacred Scriptures (5), arid he mentions the claims God has 
 on our undivided service and love (6). 
 
 He next exhorts them to range themselves under the banners of God, and fight manfully 
 against the devil (7); and in order to battle in the service of God, as they, should, he recom¬ 
 mends them to enter on a new life of virtue, to do penance for the past, and practise the 
 virtue of true, unaffected humility (8-10). 
 
 He then cautions them against another vice, springing also from prude _ viz., the vice of 
 
 detraction, and all the other vices of the tongue, whereby our neighbour’s character is 
 unjustly injured. He shows the enormity of detraction ; because, the man guilty of it 
 constitutes himself a judge of the law (n), and intrudes into the province of the Supreme 
 Lawgiver (12). 
 
 He censures another fault of the tongue, common among worldly-minded men, consisting in 
 this : that in giving expression to their future resolves, they speak, as if they reposed 
 their entire reliance on their own strength, without any dependence on the will arid 
 adorable Providence of God (13-17). 
 
 {paraphrase, 
 
 1. FROM whence are wars and It From whence, think you, spring these strifes and 
 contentions among you; arc they contests that exist amongst you ? Is it not from the 
 not hence, from your concupiscences, corrupt passions and irregular desires of your hearts, 
 which war m your members ? which employ the different members of your bodies, as 
 
 the instruments of the warfare, which they constantly 
 endeavour to sustain in the soul ? 
 
 Commentary 
 
 1. “Wars and contentions” (in the Greek, for “ contentions ” we have, 
 fights), probably refer to the same thing—viz., quarrels and disputes, which may be 
 either of a civil or religious nature, to which latter kind the Jews were particularly 
 prone. Some Commentators refer this also to the teachers—it is better, however, 
 extend it to all Christians ; and as these words are written for all times, probably the 
 word “ wars ” may refer to those which St. James foresaw would take place at a future 
 day, even between Christian states. They all originate in their “ concupiscences,” i.e., 
 their unsubdued lusts, “which war in your members,” i.e., which employ the members 
 of the body, viz., the eyes, the ears, the tongue, the hands, &c., as instruments of that 
 warfare, which the unsubdued passions of pride, selfishness, avarice, &c., endeavour 
 eternally to carry on in the soul of man, 
 
ST. JAMES , IV. 
 
 295 
 
 ZTest 
 
 2. You covet and have not; you 
 kill and envy, and cannot obtain. 
 You contend and war, and you have 
 not, because you ask not. 
 
 3. You ask, and receive not; be¬ 
 cause you ask amiss : that you may 
 consume it on your concupiscences. 
 
 4. Adulterers, know you not that 
 the friendship of this world is the 
 enemy of God ? Whosoever there¬ 
 fore, will be a friend of this world, 
 becometh an enemy of God. 
 
 ffmrapbrase. 
 
 2. (Behold both the utter folly of seeking true hap- 
 piness in the gratification of your corrupt passions, 
 and the total disappointment in which this gratification 
 ends): for, although you obey the dictates of these 
 corrupt passions, still you cannot secure their object ; 
 although you indulge in mortal hatred and envy to¬ 
 wards whomsoever you think to obstruct your designs ; 
 still, you cannot possess that which you seek. You 
 strive and labour hard in pursuit of happiness, and you 
 cannot find it; because, you have not recourse to the 
 proper means of obtaining from God, from whom alone 
 they can proceed (i. 17), these real and substantial 
 goods, alone capable of satisfying the cravings of the 
 heart; that means is, fervent and humble prayer. 
 
 3. And although you may have recourse to prayer, 
 it is of no use to you, from a want of the proper dis¬ 
 positions ; you ask for what you may waste on the 
 guilty gratification of your corrupt passions, instead of 
 seeking for what will advance your spiritual interests, 
 the concerns of your eternal salvation. 
 
 4. Know you not, who, in the criminal indulgence 
 of your passions, violate the vows pledged to God in 
 baptism, and are, therefore, guilty of a spiritual adul¬ 
 tery, that the inordinate love and friendship of this 
 world, in obedience to which you gratify your corrupt 
 passions, are the enemies of God. Whosoever, there¬ 
 fore, wishes to become the friend of this world, must 
 become the enemy of God, who cannot bear a divided 
 heart or allegiance. 
 
 Commentary 
 
 2. In this verse, he shows the utter folly of seeking for pleasure and real happiness 
 in the gratification of these concupiscences, since this gratification ends in total disap¬ 
 pointment. “You covet,” /.<?., indulge these passions, “and have not,” and still you 
 cannot secure the object of their gratification. “ You kill and envy and cannot obtain.” 
 For “kill,” the reading in some Greek copies is, (pdoveire, iccu ^rjXovre, you envy and 
 are jealous. And this reading Estius thinks would make better sense. The reading 
 followed by the Vulgate, 0 ovevete , you' kill , has, however, the authority of the 
 best manuscripts, in its favour; and the word “ kill,” most likely refers to the will and 
 disposition to commit murder, the guilt of which it entails; rather than to the act, 
 although, even amongst the early Christians, some might possibly be found to commit the 
 deed ; and what wonder, was not a Judas found among the twelve Apostles to do worse ? 
 
 “ You contend and war, and you have not, because you ask not,” i.e., you strive and 
 labour hard to gratify your desires ; and still, you possess not the happiness, of which 
 you are in search, “ because you ask not,” because you have not recourse to God by 
 prayer, to obtain these solid and substantial goods, alone capable of satisfying the 
 cravings of the heart, which come only from Him, who is the source of every good 
 gift (i. 17). 
 
 3. The words of this verse are an answer to an objection which the converted Jews 
 are supposed to make to St. James ; we do ask , and this is of no use for us. St. James 
 answers, that their prayers are fruitless, for want of the proper dispositions, either 
 because the object of their petition is bad, and the required feelings of humility, con¬ 
 fidence, and perseverance, are wanting, both of which, as to the object and dispositions 
 of their prayer, are included in the word “ amiss; ” or, because the motive of their 
 prayer may be bad—their object in begging for temporal goods is, “ to consume,” to 
 squander them in gratifying their corrupt passions ; to such prayers, God will never 
 lend an ear. 
 
 4. “ By adulterers,” some understand those guilty of carnal adultery. In the Codex 
 
V 
 
 296 ST. JAMES , IV. 
 
 QczL paraphrase.* 
 
 5. Or do you think that the 
 Scripture saith in vain: To envy 
 doth the spirit covet which dwelleth 
 in you ? ” 
 
 Commentary. 
 
 Vaticanus , the reading is, /lOL^aXideQ, adulteresses , as if addressing those carnally guilty 
 of this grievous crime. It is, however, more commonly understood to refer to spiritual 
 adultery, of which the sinner is guilty, when he deserts and proves unfaithful to God, to 
 whom he was betrothed, and to whom he pledged his faith in baptism. This latter 
 interpretation is rendered probable by the following words : “ know you not that the 
 friendship of this world is the enemy of God,” as if he said ; in the desertion of God 
 for the friendship of his enemy and rival, this “adultery” consists. St. James here 
 exhibits God and the world as two rivals, both of whom cannot be served at the same 
 time, as God will not admit of a divided heart, of a divided service or allegiance. St. 
 James, of course, here speaks of that “ friendship ” and love “of this world,” which 
 implies a conflict with, and a violation of, the law of God. It is, as considered and 
 viewed in this latter respect, that we always find the “ world ” reckoned in Scripture 
 as the enemy of God and of man’s eternal welfare; because it demands a service 
 inconsistent with the undivided service we owe God. The Commentators who, with 
 CEcumenius, understand the preceding verses of this chapter to refer to the teachers, 
 have very little difficulty in tracing the connection of this verse with the preceding, 
 thus : Know you not, who in the exercise of your ministry, seek only your own eleva¬ 
 tion, and the praises of men, before the glory of God, and are, therefore, guilty of 
 spiritual adultery, that the friendship and inordinate love, which you have for this 
 world, for its riches, honours, and praises, is opposed to the love you owe God; and 
 that by becoming the friends of this world, you become the enemies of God ? In the 
 interpretation adopted in the Paraphrase, it is not at all necessary to trace any con¬ 
 nexion with the preceding. It may be said, that the Apostle enters here on a new 
 topic altogether, a thing quite in accordance with his style in this Epistle. 
 
 5. This passage has been variously interpreted by different Commentators. Some 
 understand by “ spirit,” the corrupt spirit of man. This opinion is preferred by Estius. 
 Others—and, it would seem, with greater probability—refer it to the spirit of God, 
 received in baptism. Of this spirit we find it frequently said, that it dwells in the sous 
 of man ; and of the same only could the words of the following verse be verified. 
 “ But he giveth greater grace.” The meaning of the passage, then, appears to be (as 
 in Paraphrase), that the Holy Ghost, dwelling in a Christian, so loves him, as to 
 entertain feelings, analagous to envy, at his being possessed by any other. The con¬ 
 nexion of this interpretation with the context is quite evident; it goes to show, that 
 the man who gives the world a place in his heart, is become the enemy of God, who 
 cannot peaceably dwell in a soul that has an affection for his rival. 
 
 But the question may be asked : What does the word “ Scripture ” refer to, and in 
 what part of Scripture is the text here quoted to be found ? 
 
 Answer. —Whenever the Scripture is quoted by any of the writers of the New 
 Testament, reference is made to some part of the Old Testament; to the law and the 
 prophets. 
 
 It is not clearly ascertained in what part of the Old Testament the text referred to 
 is found. Most likely, reference is made to the passage in which God is described as 
 a “ jealous God ” (Exodus, xx. 6, and elsewhere); and St. James quotes not the 
 language but the sense of these passages, which he develops and explains in his own 
 words. Others make the word, “ Scripture,” allude to the foregoing; and these place a 
 note of interrogation after the words “ in vain,” thus : “ Do you think that the Scrip¬ 
 ture saith in vain ? ” when, in several passages, it represents the friendship of this world 
 as the enemy of God. And then, again, they ask, “ Does the spirit that dwells in you covet 
 
 5. Or, can you imagine, that the Scripture speaks in 
 vain, when in many passages, referring to the holy 
 jealousy which God entertains for our souls, so as not 
 to endure a rival, it says, at least in terms equivalent 
 to the following : “ the holy spirit of God, that perma¬ 
 nently dwelleth in you, covets you to such a degree, as 
 to be jealous of any rival in your affections ? ” 
 
ST. JAMES, IV. 
 
 297 
 
 ZEeit. 
 
 6 . But he giveth greater grace. 
 Wherefore he saith : God resisteth 
 the proud , and giveth grace to the 
 humble. 
 
 7. Be subject, therefore, to God, 
 but resist the devil, and he will fly 
 from you. 
 
 8 . Draw nigh to God, and he will 
 draw nigh to you. Cleanse your 
 hands, ye sinners; and purify your 
 hearts, ye double-minded. 
 
 paraphrase* 
 
 6. But, if he be jealous of every other, what won¬ 
 der, since he bestows benefits incomparably greater 
 than those bestowed by any other, which therefore, 
 entitle him exclusively to our love and, undivided 
 affection. But in order to be partakers of this abun¬ 
 dant grace which the spirit of God bestows, we must 
 be humble; hence it is, that in referring to the dispen¬ 
 sation of this abundant grace, he saith: “ God .resists 
 the proud and gives his grace to the humble .” 
 
 7. In a spirit, then, of humble submission and 
 obedience, place yourselves under the banners of the 
 Almighty, and manfully resist the devil, and you shall 
 put him to flight. 
 
 8. With true humility of heart, aided and assisted by 
 his preventing grace, approach unto God, and he will 
 draw nigh to you, by a greater effusion of his graces; 
 aided by the same grace, cleanse your actions and 
 reform your conduct in future, you sinners; and purify 
 your thoughts and motives, you who have been waver¬ 
 ing between pleasing God and gratifying your passions. 
 
 Commentary 
 
 unto envy ?” (The Greek for “ in you,” is, ev h/uv, in us). By no means; since the Holy 
 Spirit of God, rather prompts to acts of benevolence and virtue. According to this 
 latter construction, there is no scriptural allusion or quotation whatever, contained in the 
 words, “ to envy doth the spirit ,” &c. The interpretation adopted in the Paraphrase 
 seems preferable, and more in accordance with the context. 
 
 6. “ But he giveth greater grace,” &c., i.e., it is no wonder that he should be jealous 
 of every other rival in our affections; since every other, that may claim our affections, 
 can bestow, at best, but fleeting, unsubstantial goods, which end in bitterness and 
 remorse, and bear no proportion with “ the greater grace,” the eternal blessings, he has 
 in store for us, of which he gives us a sure earnest in this life. In the other interpretation, 
 the words of this verse may be connected with the preceding, thus: “Does the Holy 
 Spirit of God prompt us to acts of envy?” (verse 5). By no means; since, on the 
 contrary, he bestows abundant grace to overcome these vicious dispositions of our 
 nature, and to incite us to acts of benevolence. 
 
 “ Wherefore he saith : God resisteth the proud” &c., i.e., in order to be partakers of 
 this abundant grace of God, the first and most necessary disposition on our part is 
 humility, to the absence of which we may trace the vices we have been denouncing in 
 the preceding part of the chapter. This quotation would appear very much to favour 
 the interpretation and construction just referred to; since, far from promoting us to 
 envy, the spirit of God bestows great grace, but only on those who have dispositions 
 of humility so opposed to the spirit of envy. The words, “ God resists the proud? &c., 
 are quoted here by St. James according to the Septuagint version. In the Vulgate of 
 St. Jerome, they run thus: “ He shall scorn the scorners, and to the meek, he shall 
 give grace.”—(Proverbs, iii. 34). 
 
 7. “Therefore,” whereas, it is only to the humble he will give grace, “be subject to 
 God.” In Greek, virorayr^Te, i.e., with true humility of heart, and a ready disposition 
 to obedience, range yourselves under the banner of God. “And resist.” The corresponding 
 Greek word, avrurrrjTe, means, stand against the devil, in which, as in the preceding 
 word, “be subject,” a military metaphor would appear to be implied. 
 
 8. “ Draw nigh unto God.” Of course, this is to be effected by the aid of divine 
 grace; but, as in the performance of a salutary action, the human will and divine grace 
 concur, the entire effect is sometimes in SS. Scripture wholly ascribed to the will of 
 man, as here, and at other times, to the more principal cause, viz., divine grace. 
 “Cleanse your hands, ye sinners.” The most effectual means to be adopted 
 by those who have been enrolled under the sacred banners of God only of late—“ ye 
 
298 
 
 ST. JAMES , IV. 
 
 Ze$t. 
 
 9 * Be afflicted, and mourn and 
 weep : let your laughter be turned 
 into mourning, and your joy into 
 sorrow. 
 
 10. Be humbled in the sight of 
 the Lord ; and he will exalt you. 
 
 II. Detract not one another, my 
 brethren. He that detracteth his 
 brother, or he that judgeth his 
 brother, detracteth the law and 
 judgeth the law. But if thou judge 
 the law, thou art not a doer of the 
 law but a judge. 
 
 paraphrase. 
 
 9. In order to correct your vicious habits, and make 
 atonement for the past, devote yourselves to the 
 salutary rigours of holy penance; weep and mourn over 
 your past infidelities. Let the laughter, to which you 
 gave expression, and the joy, which you inwardly felt 
 during the enjoyment of the passing and fleeting 
 pleasures of sin, be now exchanged for mourning and 
 inward sorrow of heart. 
 
 10. Humble yourselves sincerely and profoundly 
 not alone before men, who only see the exterior, but 
 also in the sight of God, who sees the very thoughts 
 of the heart; and he, who raises up the humble, will 
 exalt you also, with the gifts of grace here, and eternal 
 glory hereafter. 
 
 11. My brethren, refrain from the odious and 
 common vice of detraction (and all the cognate vices 
 of the tongue, whereby our neighbour’s character is 
 damaged), for, he that detracteth his brother in any of 
 the different ways in which this crime is committed, 
 or he that judges his brother, detracts, judges, and 
 condemns the law itself, as unjustly prohibiting 
 detraction, and thereby depriving him of the full 
 right, which nature gave him over his tongue. But if 
 thou constitutest thyself a judge of the law, thou dost 
 not acknowledge thyself any longer a doer of the law, 
 bound by its precepts; but, rather its superior and 
 judge, quite exempt from its obligation. 
 
 Commentary 
 
 sinners ”—for resisting the devil is, “ by cleansing their hands,” in other words, by 
 ceasing from wicked actions, and by performing good works, of which the “hands” are 
 the chief instruments. As to those, who have been wavering between pleasing God 
 and gratifying their passions, or between their inveterate habits of sin, and their weak 
 purposes of good—“ye double minded” (Siipvxot, having iwo souls ) — their duty, aided 
 and assisted by divine grace, is “to purify their hearts,” i.e., their thoughts, motives, 
 and intentions. “ If thine eye be simple, thy whole body will be lightsome; but if thy 
 eye (i.e., the intention or motive) be evil, thy whole body (i.e., the body of thy actions) 
 will be darksome” (St. Matthew, vi. 22). For the full meaning of “double minded,” 
 see chapter i. verse 8. 
 
 9. In order to make atonement for the past, and dispose themselves for reconcilia¬ 
 tion, they should have recourse to the salutary exercises of holy penance; they should 
 “afflict” themselves, “mourn and weep;” the laughter in which they indulged during 
 the temporary and transient enjoyment of sinful pleasures, should now be exchanged 
 for “mourning,” and the passing “joy” which they then felt should be exchanged for 
 the opposite and contrary feeling of penitential “ sorrow.” Similar is the exhortation 
 of the Prophet Joel (ii. 12): “Be converted to me with all your hearts, in fasting, and 
 in weeping and mourning.” From this passage it is clear, that external works of 
 satisfaction form a part of the penance, which is necessary for our reconciliation with 
 God. 
 
 10. “ Be humble,” &c. The chief disposition for otir reconciliation with God, is 
 true humility, “in the sight of the Lord,” i.e' truly humbled; for things are seen by 
 God, as they really are; the words also suggest the most effectual means of acquiring 
 true humility, which is the consideration of God’s infinite greatness, and of our own 
 nothingness. “ Quis tu Doinine ? quit ego V ’ exclaims St. Francis. Tic ahyssus omnis 
 boni, et ego ahyssus omnis mali et nihili. Noveri?n te Domine, ?ioverim me, was the 
 favourite exclamation of St. Augustine. O God ! grant us this all-necessary virtue of 
 humility. 
 
 11. St. James now cautions them against a vice which, like the other vices denounced 
 
299 
 
 ST. JAMES , IV. 
 
 XTejt. paraphrase. 
 
 12. There is one lawgiver and j2. (Thou dost, therefore, usurp a function, which 
 judge, that is able to destroy and to does not belong to thee) for, there is (only) one law- 
 deliver. • giver and judge, who can alone affix a proper sanction 
 
 to his law, who can save those who obey his law, and 
 can destroy the refractory. 
 
 Commentary 
 
 by him in the preceding part of the chapter, springs from pride, viz., that of detraction, 
 under which are included calumny, contumely, and all the other vices of the 
 tongue, whereby the reputation of our neighbour is unlawfully injured. This vice has its 
 origin in pride, in the inordinate desire to raise ourselves by lowering the character of 
 our neighbour. “ He that detracteth his brother, or judgeth,” &c. In some Greek 
 copies, in place of “or,” we have, and ; but the disjunctive particle is found in the chief 
 MSS. “Detracteth the law and judgeth the law,” because by detracting and judging 
 his brother, he practically declares and, by a virtual and implicit judgment, pronounces 
 the law prohibiting detraction to be unjust, as interfering with his natural right over 
 the full use and exercise of his tongue. No doubt, the same is true of the violation of 
 every other precept of the law; the man who violates it practically condemns the law, as 
 in the case of theft, murder, &c. But this in a more special manner applies to the rash 
 judgment regarding our neighbour, in which an act of judgment is expressly contained ; 
 and that, in opposition to the law prohibiting it; St. James appropriates to the 
 violation of the law, as regards the rash judgment in question, the inconvenient consequence 
 of condemning the law itself—although a consequence in some measure common to it, 
 with the violation of every other precept—because the crime is committed by judging , 
 which is expressly forbidden by the law. 
 
 St. Thomas and others understand by the law “which is judged,” the law of 
 fraternal charity. It is “judged” by being contemned by him who rashly judges 
 his neighbour; this opinion is preferred by Estius, who thinks the words have 
 a peculiar application to teachers, who, with supercilious haughtiness, despise others 
 and wish that their own dicta should pass for law. The words are particularly 
 true, in the case where detraction is employed in vilifying our neighbour’s character, 
 on account of his more exact observance of the duties and counsels of Christian 
 perfection. 
 
 There is no vice more common in the world than this dreadful vice of detraction. 
 
 “ Tanta libido hi jus mali mentes hominum invasit , ut ctiam qui procul ab aliis vitiis 
 recesserunt in istud, quasi in extremum diaboli laqueum . incidantP —St. Jerome (Ep. ad 
 Cclantium). How few are there to be found, even among those wdio appear to lead a 
 regular Christian life, to scruple this matter, as they ought! How few who bear in 
 mind that, while judging their neighbour, they are only adding to the weight of their 
 own judgment, before a just judge whose prerogatives they usurp ! How little do men 
 think of setting up a tribunal and anticipating the judgment of God ! “ Tu quis 
 
 es qui judicas alienum servum ? ”—(Rom. xiv. 4). Truly, “ si quis verbo non offendit , hie 
 perfedits est vir! “ Place, O Lord ! a guard on my mouth, and a gate of prudence on 
 my lips.” 
 
 “'But if thou judge the law, thou art no longer a doer of the law but a judge.” 
 Thou settest thyself above the law, as its superior, instead of regarding thyself, as 
 bound by it. 
 
 12. “And judge,” au Kpirrjg. This word is omitted in some Greek copies; however, 
 it is in the chief manuscripts and versions. By thus sitting in judgment on thy 
 neighbour thou dost usurp a function, and dost intrude on a province that does not 
 belong to thee. To the Supreme Judge and Legislator alone does it belong to judge his 
 creatures. He alone can affix a proper sanction to his law by rewarding those who 
 obey it, and punishing the refractory. From Him is all legislative and judicial authority 
 among men, derived, “’ 'per me, reges regnant , ct legum conditores justa deccrnuntj and 
 for Him, are we to obey all legitimate authority, whether temporal or spiritual. “ Omnis 
 anima subdita sit subiimioribus potestatibus ; Qui vos audit, me audit! The man, 
 then, who rashly judges his neighbour, is guilty of judging the law (verse 11), and 
 of presumptuously usurping the prerogative of the Almighty (verse 12). 
 
ST. JAMES‘ y IV. 
 
 300 
 
 XT ejt 
 
 13. But who art thou that judgest 
 thy neighbour ? Behold now you 
 that say : to-day or to-morrow we 
 will go into such a city, and there 
 we will spend a year, and will traffic 
 and make our gain. 
 
 14. Whereas you know not what 
 shall be on the morrow. 
 
 15. For what is your life? It is a 
 vapour which. appeareth for a little 
 while, and afterwards shall vanish 
 away. For that you should say : if 
 the Lord will, and, if we shall live, 
 we will do this or that. 
 
 paraphrase* 
 
 13. But who art thou, what right, or authority or 
 control hast thou over any other, thus to presume to 
 sit in judgment on him ? Come on, now, and see how r 
 foolish and irreligious is your conduct, in another 
 matter, viz., when relying on your own strength, and 
 without a proper acknowledgment of your dependence 
 on God’s holy will and Providence, you say: to-day 
 or to-morrow we shall go into such a city, and remain 
 there, for a year, in traffic and in pursuit of gain. 
 
 14. (Although you are wholly ignorant of what may 
 happen on the morrow. 
 
 15. For what is human life on which you thus 
 confidently calculate ? What is it but a thin vapour, 
 which appears for a short time, and afterwards is 
 dissipated and vanishes from our sight)? Instead 
 of such irreligious conduct and language, you should 
 always express, or, at least, imply the following con¬ 
 ditions before proposing to yourselves the execution 
 of any purpose : “if the Lord will,” and, “if we shall 
 live.” 
 
 4 
 
 Commentary 
 
 13. “But who art thou?” &c. “ But,” is not in some Greek copies. It is found 
 in the Vatican MS. “Thy neighbour;” in some Greek copies, another: rjtnov, 
 neighbour, is the reading of the Vatican and Alexandrian MSS. As if he said, wretched 
 worm of the earth, who art thyself one day to be judged, what right or control hast thou 
 over thy fellow-creatures ?—who is it authorized thee, thus to sit in judgment on him ? 
 “For his own master will he stand or fall.”—Rom. xvi. 14. 
 
 “ Behold now you that say,” &c. For “behold” it is the Greek, aye, go to, or 
 come on, as in chap. v. verse 1. It is merely a form soliciting attention. Some 
 Commentators endeavour to trace a connexion between these words and the foregoing, 
 thus :—Who art thou to judge thy neighbour ? you who are so foolish, in the ordinary 
 language of life, as altogether to renounce practically your dependence on divine 
 providence, although your weakness and frail dependence be such as not to be able to 
 promise yourselves a moment’s continuance in existence. This connexion is warranted, 
 in a certain sense, by the division of the verses in the Vulgate. The more probable 
 opinion, however, appears to be (as in Paraphrase), that St. James is censuring another 
 vice of the tongue, then so common among worldly-minded persons, who relied too 
 confidently on their own strength, in the execution of their designs and purposes, and 
 seemed altogether to forget their dependence on God’s adorable providence. Such 
 persons propose to themselves to traffic for years, and to execute other purposes 
 at some future time with a degree of certainty and security, that would imply their 
 independence of God’s providence. It is the irreligious sentiments expressed by such 
 language that St. James here condemns, as appears from verse i, their “rejoicing in 
 their arrogancies.” In some Greek copies, instead of “ we will go, will spend,” &c., it 
 is, let us go, let us spend, &c. But the Vulgate translator has better expressed the sense 
 of St. James, by employing the future Indicative, which more clearly conveys their 
 foolish resolves in regard to the future. Moreover, the future is the reading of the Codex 
 Vaticanus. 
 
 14. Such foolish men may experience the fate of the rich glutton in the Gospel, 
 who gave up his soul, in the very execution of his projects of self-aggrandizement.— 
 (Luke, xii. 20). 
 
 15. The words of the preceding verse (14) and of this, as far as “For that you 
 should say,” are to be read parenthetically. “ What is your life?” “It is a vapour,” 
 &c. The Greek has, “yap,” for, it is a vapour, &c. It is like the morning dew, which 
 ascends in thin vapour, and immediately after disappears altogether from our eyes. We 
 frequently meet in sacred Scripture with beautiful comparisons of the same kind 
 
ST. JAMES , IV. 
 
 o 
 
 01 
 
 XCest. 
 
 16. But now you rejoice in your 
 arrogancies, all such rejoicing is 
 wicked. 
 
 > 
 
 17. To him, therefore, who 
 knoweth to do good, and doth it 
 not, to him it is sin. 
 
 Iparapbrase* 
 
 16. But now, while employing the language I have 
 censured, you boast and glory in the expression of 
 your arrogant and proud rejection of God’s adorable 
 Providence ; all boasting of this sort is wicked and 
 sinful. 
 
 17. Of course, as Christians, you must be fully 
 aware of your dependence on God’s Providence; this 
 knowledge, however, only serves to aggravate the sinful¬ 
 ness of your conduct; since the man who knows good 
 and does it not, or acts against it, sins the more, by 
 reason of his knowledge. 
 
 Commentary 
 
 “ Remember,” (says Job. vii. 7), “ that my life is but wind.as a cloud is consumed 
 
 and passeth away,” &c. (Psalm cxliii.) The conclusion is, that as human life is 
 thus fleeting, precarious, and uncertain, it is the excess of folly, and the height of 
 presumption in them, thus to calculate for certain, on the success and enjoyment of 
 their future projects. “ For that you should say.” These words are to be immediately 
 connected with the words, verse 13 : “You say, to-day or to-morrow, we shall go into 
 such a city,” &c. “For that you should say,” i.e., instead of which mode of speaking, 
 you should say, “if the Lord wills,” and “if we shall live.” These two conditions 
 should be always expressed, or at least implied, whenever we propose to ourselves the 
 accomplishment of any future project. The example of St. Paul alone shows us how 
 much these forms of expression, recommended by St. James, were at the time in use.— 
 Acts, xviii.; r. Cor. iv. and xvi.; Hebrews, vi.; Rom. i.; Philipp, ii. Even among the 
 Pagans, viz., Socrates, Cicero, Cato, &c., such forms were in use. 
 
 16. In this verse, the Apostle shows that he is condemning dispositions of mind, the 
 opposite of the Christian and religious forms of speech, which he is recommending. 
 He is censuring such persons as attributed the merit of their success to themselves, 
 without a due regard to God’s Providence and assistance. Such conduct on their part 
 is “ arrogance ,” or pride, since, of themselves, they can do nothing. “All such rejoicing 
 is wicked,” such haughty, presumptuous reliance on our powers is, in every case, evil, 
 because it is a practical lie, and a lie, too, injurious to God’s supreme dominion over 
 his creatures. St. James by no means condemns a prudent provision for futurity, 
 dependent on God’s will and Providence. 
 
 17. The connexion adopted in Paraphrase is: You know, as Christians, all that I am 
 saying : you know your dependence on Providence and the uncertainty of life; now, 
 this knowledge will only aggravate the sinfulness of your impious and unchristian mode 
 of expressing your future resolves. Or, the words of this verse may be only a 
 conclusion drawn from the two foregoing chapters, wherein St. James instructs them in 
 several points of Christian morality; and now, he tells them, that if they hereafter sin 
 in any of the particular points in which he instructed them, the instruction and 
 knowledge imparted will only aggravate their sin; for, sins committed with knowledge 
 are more grievous, than if they were committed in ignorance. 
 
 A 
 
 V. 
 
302 
 
 ST. JAMES, V. 
 
 CHAPTER V. 
 
 analysts. 
 
 In this chapter, St. James denounces against the hard-hearted rich, the heaviest punishments 
 in the life to come, on account of their crimes and cruelties towards the poor (i). These 
 cruelties he enumerates. First—Their hard-heartedness was such, as to suffer their 
 wealth to rot, sooner than give it to the poor (2), and their money to rust, sooner than 
 dispense it: the consequence of which is, that they will suffer the severest punishments (3). 
 The next crime he charges them with is, defrauding the labouring poor of their hire, on e 
 of the most iniquitous means of amassing riches (4). He then charges them with leading 
 luxurious and debauched lives, pa?npering themselves in delicacies, like cattle destined 
 for slaughter (5). And finally, he charges them with committing the most heinous 
 crime, of persecuting unto death, innocent just men ; and, as an aggravating circumstance 
 of their injustice, he states, that these were unable to make resistance ( 6 ). 
 
 Turning to the poor and persecuted, he exhorts them to patience by several considerations 
 such as the near approach of the Lord—the example of the husbandman, who patiently 
 endures hardships in hopes of the distant harvest (7-8). He cautions them against 
 murmurings (9), and co?isoles them by the examples of the prophets of old, and especially 
 by the example of Job. He prohibits rash swearing. 
 
 He promulgates the Sacrament of Extreme Unction (14, 15). He exhorts them to the 
 confession of their sins, and to prayer for one another, and he adduces the example of 
 Elias, as an instance of efficacious prayer (16-19). Finally, he points out the great 
 merit of converting sinners from their evil ways. 
 
 paraphrase* 
 
 1. GO to now, ye rich men, weep 1. Come cn, now, ye (hardhearted and haughty) 
 and howl in your miseries, which rich men, weep and howl on account of the miseries 
 shall come upon you. i n which you shall be eternally involved (unless you 
 
 expiate your crimes by a true repentance). 
 
 Commentary 
 
 1. “Go to,” aye, an interjection, having for object, to excite attention (as in 
 chapter iv. 13). “Ye rich some interpreters understand these words to refer to the 
 hard-hearted rich among the Pagans. But it is most probable (as in chapter ii.) that 
 he is addressing the rich, who, contrary to their Christian profession, were guilty of the 
 crimes here enumerated. Of course, there is question of such among the rich, as 
 “ were not poor in spirit,” and were guilty of inhumanity towards the poor. “ Weep 
 and howl ” in anticipation of the miseries, in which you shall be eternally involved 
 hereafter, unless you repent for your crimes; it is to induce them to do penance that 
 St. James menaces them with the rigorous judgments of GocL Some Commentators 
 understand the woes here denounced by St. James to have reference to the coming 
 destruction of Jerusalem by the Romans, and the injuries which the rich were to sustain 
 from the party of the zealots, the dominent party at Jerusalem, before its total 
 destruction. It is more probable, however, that the words are to be understood in a 
 more general sense, as extending to the punishments with which the abuse of riches, 
 and the crimes consequent thereon, are visited at all times. 
 
ST. JAMES , V. 
 
 303 
 
 2. Your riches are corrupted, and 
 your garments are moth-eaten. 
 
 3. Your gold and silver is can¬ 
 kered: and the rust of them shall be 
 for a testimony against you, and 
 shall eat your flesh like fire. You 
 have stored up to yourselves wrath 
 against the last days. 
 
 4. Behold the hire of the labourers 
 who have reaped down your fields, 
 which by fraud has been kept back 
 by you, crieth : and the cry of them 
 hath entered into the ears of the Lord 
 of sabaoth. 
 
 ®arapbrase. 
 
 2. (As a proof of your inhumanity and hard-heart¬ 
 edness towards the poor, who are perishing for want 
 of food and raiment), you permit your substance to 
 rot, and your garments to be eaten by moths, sooner 
 than feed or clothe your famishing brethren. 
 
 3. Your gold and silver (which you should have 
 expended on the suffering poor) is idly laid by; and 
 the rust of this money, hoarded up, shall serve to 
 accuse your barbarous inhumanity, and be a witness 
 against you on the day of judgment, and shall serve as 
 the moral cause of your tortures in inextinguishable 
 flames; you have laid up for yourselves a treasure of 
 wrath and heavy punishment, against the day of final 
 judgment, 
 
 4. You have resorted to the most iniquitous prac¬ 
 tices for amassing wealth. Behold the hire of the 
 labourers, who have reaped down your fields, which 
 you have unjustifiably withheld from them, cries for 
 vengeance against you ; and the cry of those whom 
 you have thus injured, has been attended to by Him 
 who is able to inflict summary vengeance on you—the 
 Lord God of armies. 
 
 Commentary. 
 
 2. St. James now recounts the crimes of the rich which draw down such heavy 
 chastisements. The first charge against them is, their inhumanity to the poor, the 
 proof of which is, that they suffer “ their riches,” /.<?., the abundance of food of all kind 
 sored up in their granaries, to rot, and their superfluous garments to become “ moth- 
 eaten,” sooner than feed and clothe the hungry and famishing poor. There cannot be 
 a greater proof of their inhumanity and hard-heartedness—crimes so strongly denounced 
 in every part of sacred Scripture. 
 
 3. “ Your gold and your silver is cankered.” Another instance or proof of their 
 inhumanity to the poor, against whose cries, their hearts are steeled and their bowels 
 closed. Their gold and silver utensils, probably, had a greater proportion of alloy than 
 in modern times; and hence, were liable to rust. tc And the rust of them shall be for a 
 testimony against you,” inasmuch as it will be a witness of their inhumanity, in having 
 these riches uselessly laid by—contrary to all laws natural and divine, while the 
 wretched poor were starving, “iknd shall eat your flesh as fire,” because it shall be the 
 moral cause of their tortures in the avenging flames of hell; or, because the recollection 
 of .this rusting of their wealth, which they might have meritoriously expended on God's 
 poor, will supply fresh food to the eternal gnawing of the never-dying worm ot 
 conscience, one of the bitterest torments of the damned. Some even add, that there is 
 allusion here made to the painful effects of rust rubbed into raw flesh, which gives us 
 a vivid idea of the dreadful punishment, that is sure to overtake either the abuse, or the 
 unjust acquisition of riches. 
 
 “You have stored up to yourselves (wrath) against the last days,” this is referred by 
 some to the days then immediately preceding the approaching destruction of Jerusalem. 
 Others, more probably, understand the words of the day of general judgment, when 
 both body and soul shall be tormented. “ Wrath ” is not found in the Greek, which 
 runs thus, you have treasured up for yourselves, &c. Hence, the word was, most likely, 
 added to the passage from (Rom. chap. ii. 5), where the phrase is very like the present, 
 and refers to the punishments of the life to come. The Greek reading is understood 
 by others to mean: You have been so eager for sordid gain as not to cease from 
 amassing it even in your last days, in extreme old age, when you can have but very- 
 little time for enjoying it. 
 
 4. The crime with which he charges them, and which is calculated to draw down 
 upon them the heavy vengeance of God is, defrauding the labourer of his hire. This 
 is said “to cry against them,” a form of expression which strongly points out its 
 
3°4 
 
 ST. JAMES, V. 
 
 XTejt. 
 
 5. You have feasted upon earth ; 
 and in riotousness you have nou¬ 
 rished your hearts in the day of 
 slaughter. 
 
 6. You have cohdemned and put 
 to death the just one, and he re¬ 
 sisted you not. 
 
 paraphrase. 
 
 5. You have lived in delicacies and debaucheries 
 upon earth, and you have feasted your hearts, preparing 
 yourselves for vengeance, like the animals fattened for 
 slaughter. 
 
 6. You have procured the condemnation and death 
 of just and unoffending men, whenever they stood in 
 your way, and what adds to, and aggravates your 
 guilt—you did this, when the victims of your unjust 
 persecution were quite helpless, and unable to resist 
 you. 
 
 « Commentary 
 
 enormity. Hence, it is reckoned among the sins, which cry to heaven for vengeance. 
 “Which by fraud has been kept back by ) r ou.” The Greek word, copwrepri/uevoG 
 means, to keep hack by any unjustifiable means. “ And the cry of them,” i.e. of those who 
 have reaped (for, this latter is expressed in the Greek, tojv depiaavriav), “ hath entered 
 the ears of the Lord of sabaoth,” which shows the prompt vengeance to be inflicted in 
 punishment of this crime. “ Lord of sabaoth,” i.e., the Lord of armies, who, therefore 
 sets at nought all human power and greatness. In him the poor and the orphan, 
 although here apparently helpless, have a powerful defender. “ “ Tibi derelictus est 
 pauper, orphano tu eris adjutor. —Psalm ix.) “Sabaoth,’’ this Hebrew word is retained 
 by St. James, because it sounds better in the ears of the Jews, as expressing God’s 
 power and majesty. The same has been done by the Septuagint translators who always 
 retain the Hebrew word “Sabaoth.” If such heavy punishments are here denounced 
 by the Apostle against individual cases of the unjust detention of the labourers’ hire, 
 what must the grievous enormity of their crimes, who, after ruthlessly exterminating 
 entire districts, unjustly appropriate to themselves, against the clearest dictates of every 
 law, natural and divine, the accumulated and permanent fruits of the labour, sweat, 
 time, and money of the defenceless occupier of the soil ? If this be not detaining and 
 defrauding, on a gigantic scale, the hire of labourers, it is hard to say what else is. 
 Will not this National sin, in many instances aggravated by heartless cruelty, and 
 committed against the defenceless poor, out of hatred of their religion, cry to heaven for 
 vengeance ? 
 
 5. “ You have feasted upon earth,” i.e., like the rich glutton in the Gospel (Luke 
 xvi. 20, &c.), you indulged in unbounded and sumptuous gratification in eating and 
 drinking and the enjoyment of good cheer. “And in riotousness you have nourished 
 your hearts.” In Greek it is, rat eanaTaXrjcrciTe, edpexpare tea e k aohag, and you have 
 rioted; you have 7 iourished your hearts. “ You have rioted,” refers to the crime of 
 voluptuousness and the indulgence of impure pleasures—an inseparable attendant of 
 excess in eating and drinking—“ in vino luxuria ” (Eph. v. 18), “ venter cestuans ?nero 
 spumit in libidinem ” (St Jerome). “ You have nourished your hearts,” i.e., indulged 
 in good cheer unto satiety.” “ In the days of slaughter.” In some Greek copies, 
 as in a day of slaughter; the Vulgate follows the Vatican MS., which, besides 
 the meaning in the Paraphrase, may also mean, that their daily banquets were like 
 festival days, on which the victims were slain, and great feasting indulged. The 
 meaning in the Paraphrase, however, seems preferable. 
 
 6. The next crime with which he charges them is of a still blacker character. “ You 
 have condemned,” i.e., caused to be condemned, contrary to all justice—or, the word 
 may mean, that, while by a mockery of justice, instituting a trial, in which might was 
 the only rule of justice, they condemned and put to death the just man. “And he 
 resisted you not,” which shows the helplessness of their victim, and the consequent 
 aggravation of their cruelty and injustice towards him. Of the injustice referred to by 
 St. James, the murder of Naboth by Achab (3 Kings, xxi.), is adduced by Commenta¬ 
 tors, as a most striking exemplification. By “ the just one,” some interpreters understand 
 Him, who was just by excellence—our Blessed Redeemer, whom the Jews put to 
 death. It more probably, however, refers to just men in general, who might stand in 
 the way of the aggrandizement or further enrichment of those unjust rich men, whom 
 
ST. JAMES, V. 
 
 305 
 
 TTejt. 
 
 7. Be patient, therefore, breth¬ 
 ren, until the coming of the Lord. 
 Behold, the husbandman waiteth 
 for the precious food of the earth : 
 patiently bearing till he receive the 
 early and ^he latter rain. 
 
 8. Be you, therefore, also patient 
 and strengthen your hearts ; for the 
 coming of the Lord is at hand. 
 
 9. Grudge not, brethren, one 
 against another, that you may not 
 be judged. Behold the Judge 
 standeth before the door. 
 
 [Paraphrase. 
 
 7. Do you, on the other hand, afflicted poor, who 
 are the objects of this unjust treatment, bear it with 
 enduring patience, until the coming of the Lord to 
 judgment, when you will receive an unfading crown. 
 With the prospect of this reward before you, follow 
 the example of the husbandman, who waits for the 
 fruits of the earth, from which he is to derive suste¬ 
 nance ; in expectation of it, he patiently continues his 
 labours, awaiting the early rain, which irrigates the 
 earth after the seed is committed to it, and the latter, 
 which ripens the crop. 
 
 8. You should, therefore, after his example, amidst 
 the trials of this life, patiently expect the fruit of 
 eternal life and the consoling effusion of divine grace, 
 and strengthen your hearts against all temptation to 
 impatience or despair; for, the coming of the Lord 
 is not far distant. 
 
 9. Do not fretfully indulge in murmurings and 
 rash judgments against one another, lest you should 
 be, in turn, condemned. For, the judge is near at 
 hand, to pass sentence of condemnation upon you. 
 
 Commentary 
 
 St. James is here addressing, and the singular number, “ the just one,” is employed, for 
 emphasis sake, to show the helplessness of each victim of oppression, which is more 
 clearly seen, by considering each case individually. 
 
 7. St. James now points out the duty of the oppressed, and offers them consolation 
 under affliction. The first consoling consideration which he proposes is, “ the coming 
 of the Lord,” which is understood by some to refer to his coming at the destruction of 
 Jerusalem ; others, more probably, refer it to his coming at the general judgment, when 
 both soul and body shall be glorified. The last day is frequently proposed in sacred 
 Scripture, as a subject of consolation to the just, when under persecution. Both inter¬ 
 pretations may be united ; for, both events were associated in the minds of the Jews, 
 as appears from the mode, in which our Redeemer details the circumstances of one and 
 the other, in the gospel. The straits to which the Jews were reduced at the capture ol 
 Jerusalem, might be regarded as a fair type of the anguish, in which the reprobate shall 
 be involved, on the dreadful day of judgment. “ Behold, the husbandman,” &c. 
 The next consideration which St. James proposes to console them is the example of 
 the husbandman, who patiently waits for “ the fruit of the earth;” “precious,” 
 because procured by great labour ; and also because it supplies him with bread, the most 
 necessary part of human food. “ Patiently bearing.” In Greek, fxaKpodvfjnov e-k' avrov, 
 long suffering for it , viz., the expected fruit. “ Till he receive the early and latter rain” 
 The word, rain , is not in the Vulgate, nor in the Vatican MS.; it is found in some 
 Greek copies.' And the words “early” and “latter” refer to the rain; the early to 
 that which irrigated the earth, after the sowing of the seed ; this fell in Palestine 
 towards the end of October—and the “latter,” to the harvest rain, by which the crops 
 were ripened; this fell about the middle of April. St. James calls them, “early and 
 latter,” looking upon the interval that elapsed between the sowing of the seed in 
 October (the morning), and the gathering of the harvest about the middle of April 
 (the evening), as one day, the end of which the husbandman was, with care and toil, 
 anxiously looking for. 
 
 8 . St. James exhorts them to persevere, after the example of the husbandman, in 
 patiently enduring evils and miseries, until they receive the never-fading crown of 
 eternal life, for which the abundant effusion of divine grace (“ the early and latter 
 rain,”) will dispose them. “ Strengthen your hearts ” against all temptations to impa¬ 
 tience or despair; “ for the coming of the Lord is at hand,” because the day of judgment 
 virtually takes place for each one, at death. 
 
 9. “ Grudge not, brethren, one against another.” St. James cautions them, while 
 
 VOL. 11. 
 
 u 
 
3°6 
 
 ST. JAMES, V. 
 
 paraphrase. 
 
 10. Take, my brethren, for examples to stimulate 
 you to the patient and persevering suffering of evils 
 and afflictions, the prophets, who have gone before you 
 into bliss, who have not been freed trom suffering, 
 notwithstanding their high commission, of reclaiming 
 sinners in the name and authority of the Lord, or of 
 predicting future events. 
 
 11. Behold, we account those blessed, we have 
 regarded their lot as happy, who have suffered for the 
 cause of righteousness. You have all been acquainted 
 with the patience of Job ; and you have seen the 
 happy end, to which the Lord brought his sufferings, 
 rewarding him, even in this life, an hundred fold. 
 The Lord will bring your sufferings also, to a happy 
 issue ; for, of his own nature, he is full of the tenderest 
 compassion, and inclined to exercise acts of mercy, at 
 all times. 
 
 Commentary 
 
 under afflictions and persecution, against murmuring in regard to one another, or 
 fretfully misjudging, or envying one another, a state of feeling apt to spring 
 from the pressure of persecution and misery. As a motive for avoiding this, and for 
 practising the opposite virtue of patience, he proposes the fear of being condemned by 
 God. “ Behold the judge standeth before the door,” a form of expression frequently 
 emplyed in Sacred Scripture, to intimate the near approach, or immediate presence of a 
 person. Here, it is used with a view of cautioning them against incurring judgment and 
 condemnation, on account of their murmurings and impatience ; for, the judge is near 
 to condemn them ; or, perhaps, by it is meant to encourage them to overcome impati¬ 
 ence, at the prospect of the rewards which the Judge, who is near, will render them. 
 The phrase has the same meaning as the words in verse, 8,“ for the coming of the Lord 
 is nigh.” Some understand the words, of the approaching destruction of Jerusalem and 
 the total dispersion of the Jews by the Romans. The former interpretation, which 
 extends to all times, appears, however, far the more probable. 
 
 10. St. James stimulates them to tlie patient endurance of evil by the example of 
 the prophets, who preceded them; they could not reach heaven, without first passing 
 through the ordeal of suffering, notwithstanding the high and exalted commission they 
 received from God. “An example of suffering evil, of labour, and patience.” In the 
 Greek there are only two words, rrjg KaKo-raOetag /cat rqg /uaicpodv/ALag, of suffering 
 evil and patience, or, rather, long suffering. Hence, the word, “ labour,” must nave been 
 inserted by some scribe, who, perhaps, finding in some copies, the Greek word 
 translated, labour, in others, evil suffering, united both. This does not much affect the 
 meaning of the passage. By “the prophets,” are meant the prophets of old, of whose 
 sufferings mention is made in the Old Testament, and (Ep. ad Hebrews xi.) “Who 
 spoke in the name of the Lord,” which may either mean, that they spoke to reclaim 
 sinners, or, to predict future events ; in the name of the Lord,” i.e, by divine commis¬ 
 sion and authority. Hence, as the prophets, whose lot they envy, did not reach heaven, 
 except in passing through the ordeal of suffering, they are not to expect happiness on 
 easier terms. 
 
 11. He proposes the example of Job, as a memorable instance of patience for the 
 instruction of all ages. “ The end of the Lord,” which is understood by some to refer 
 to the death and sufferings of our Saviour—the most perfect pattern of patience. The 
 same example is proposed by St. Paul (Hebrews, xii.), after having counted up the 
 heroic exploits of the saints of old (chap, xi.) It is more likely that the words refer to 
 the end to which the Lord happily brought the sufferings of Job, rewarding him an 
 hundred-fold even in this life ; and this interpretation is rendered probable by the 
 following words : “ that the Lord is merciful and compassionate,” as if he said, you 
 have seen the happy end to which the Lord has brought the sufferings of Job, which is 
 an effect of his merciful disposition to exercise acts of mercy at all times, and the same 
 
 io. Take, my brethren, for an ex¬ 
 ample of suffering evil, of labour, 
 and patience, the prophets who 
 spoke in the name of the Lord. 
 
 ii. Behold we account them 
 blessed who have endured. You 
 have heard of the patience of Job, 
 and you have seen the end of the 
 Lord, th.it the Lord is merciful and 
 compassionate. 
 
ST. JAMES , V. 
 
 307 
 
 XTejt 
 
 12. But, above all things, my 
 brethren, swear not, neither by 
 heaven, nor by the earth, nor by any 
 othrr oath. But let your speech be. 
 yea, yea ; no, no ; that you fall not 
 under judgment. 
 
 13. Is any of you sad ? Let him 
 
 paraphrase. 
 
 12. But above all vices of the tongue, you should 
 avoid, with special care, the common vice of swearing, 
 or invoking either the name of God, or heaven, earth 
 or any other creatures, or employing any other form of 
 oath, without sufficient cause, and without due condi¬ 
 tions in swearing. All your assertions should be simple 
 asseverations of truth, or “yes” and all your denials, 
 simple and bare negations, or “ no ,” without the inter¬ 
 position of an oath, lest, otherwise, you may incur 
 condemnation on account of your profane irreverence 
 towards God’s holy and adorable name. 
 
 13. Should any one among you be in a sad mood, 
 
 Commentary 
 
 mercy, you have good grounds to hope, will one day be extended to you also. The 
 word “merciful,” in Greek, Tco\va-K\ayyyoQ, means, full of interior, visceral mercy , and 
 refers to the divine nature, of itself merciful. The other word “ co mpassionate,” in 
 Greek, ottcTtippujv, refers to acts of this mercy. 
 
 t 2. St. James here proceeds to caution the converted Jews against a vice 
 resulting from impatience, which vice being prevalent among the Jews or old, was. most 
 likely, not wholly eradicated after their conversion ; this was the abusive nracrice of 
 indiscriminate swearing in common conversation. It appears from the Gospel, that 
 there were erroneous doctrines taught by the Jewish doctors, and consequent abuses on 
 two points, connected with the taking of an oath. The first was, that no matter how 
 trivial or unnecessary the occasion of an oath might be, it was not sinful to invoke 
 the name of God, provided it was done in truth ; and hence, in the prohibition 
 (Exodus, xx. 7), “thou shalt not take the name of the Lord thy God in vain,” they 
 understood the words “in vain,” to*mean, falsely , or in a lie —a signification which 
 the original Hebrew word bears, but not exclusively, as they interpret it.. Secondly,, 
 they held, that an oath by creatures, except in the cases favourable, to their own avarice, 
 “by the gold of the temple” (Matthew xxiii. 17), was not binding. These erro¬ 
 neous and abusive teachings our divine Redeemer corrects in his Gospel (Matt. v. 34), 
 and tells men “ not to swear at all,” i.e., indiscriminately and in common conversa¬ 
 tion—even though their assertions should be- true, in the sense, in which swearing 
 was permitted by the Jewish teachers; and he also declares that swearing by 
 heaven, or earth, was equally binding with the direct invocation of the name of God, 
 since his attributes were reflected both in one and the other. Now, as St. James, the 
 disciple, is to be supposed to have in view the same prohibition, which he heard from 
 the lips of his Divine Master, his words; in this passage, are to be understood in the 
 same meaning. 
 
 St. James, any more than our divine Redeemer, does not prohibit our resorting to 
 an oath, when accompanied with the necessary dispositions of “judgment, justice, and 
 truth ” (Jeremias, iv. 2) ; for, then, it is an act of homage in recognition of the supreme 
 veracity of God, who knows-all truth, and is incapable of sanctioning falsehood of any 
 kind. But to be invoking God’s name on every occasion, is only insulting him, and 
 profanely irreverencing his holy name. That it is sometimes lawful for Christians to 
 swear, is a point of faith defined against the Anabaptists and Wicliffe, and clearly proved, 
 from the. example of God himself, “ juravit Do’ninus et non poenitebit eumf from the 
 examples of Moses, Abraham, St. Paul, &c. “ Nor by any other oath,” i.e., by any 
 
 other mode of invoking God’s veracity, as witness of truth. “ But let your speech be, 
 yea, yea; no, no ;” in Greek, the word “speech ” is not found, it is, i}ru> it vptov to vcu, 
 vat , rat to ov , ov ; but let your yea be yea ; and your no be no ; the word, “speech ” was, 
 most likely, introduced here from (Matthew, v. 37), as both passages referred, in the 
 mind of the interpreter, to the same thing. “That you fall not under judgment.” In 
 some Greek readings it is, that you fall not into hypocrisy. The reading adopted in our 
 Vulgate is, however, the most probable. They would fall under judgment or condemna¬ 
 tion. by swearing in violation of God’s law and prohibition. 
 
 13. St. James here prescribes a rule for the guidance of such as are in sadness; he 
 had prohibited them already from uttering complaints against one another (9). He 
 
308 
 
 ST. JAMES , V. 
 
 licit. 
 
 pray. Is he cheerful in mind ? Let 
 him sing. 
 
 14. Is any man sick among you ? 
 Let him bring in the priests of the 
 church, an l let them pi ay over him, 
 anointing him with oil in the name 
 
 o. 
 
 of the Lord. 
 
 15. And the prayer of faith shall 
 save the sick man; and the Lord 
 shall laise him up : and if he be in 
 sins, they sliall be forgiven him. 
 
 paraphrase* 
 
 owing to his afflictions and adversity, let him seek 
 consolation from God in prayer. Should he be in a 
 joyous mood, let him nourish this feeling by singing 
 spiritual songs, and by offering to God in thanksgiving 
 a sacrifice of praise. 
 
 14. Is any one among you labouring under grievous 
 and dangerous bodily infirmity ? Let him send for, 
 and have called in, some one of the priests ordained 
 and consecrated to minister in the church, and let the 
 priest pray over him, anointing him, at the same time, 
 with oil, in the name and person, or by the authority 
 and command of the Lord. 
 
 15. And the form of prayer which is based upon the 
 faith of the Church, and which the Church has marked 
 out, will effect the salvation of the sick man, both in 
 this life (if it be expedient), and in the.life to come ; 
 and the Lord will assuage his bodily pains, and lighten 
 his mental anxiety, and remove his spiritual torpor. 
 And should there remain any sins not yet remitted, 
 they will be forgiven him. ■ 
 
 Commentary. 
 
 now tells them to have recourse to God for consolation and to commune with him in 
 prayer. “Is he cheerful,” i.e., in a happy and joyous mood of mind, “let him sing,” 
 i.e., sing spiritual canticles, a befitting way of nourishing this happy mood of mind, and 
 of rendering God thanks— See Epistle to the Ephesians, v. 19. 
 
 14. “Is any man sick among you?” By “sick,” is meant, as appears from the 
 Greek, aabavat, labouring under grievous bodily infirmity , or in danger of death, from 
 sickness. “Let him bring in (in Greek, TrpotrKaXaaaabto call in ,) the priests of the 
 Church,” i.e., “ either bishops or priests duly ordained by them by the imposition of 
 hands.”—(Council of Trent, xiv. c. 3)—to officiate in the Church. “ And let him pray 
 over him ; ” the words “ over him ” show there was a ceremony or rite to be observed 
 in this prayer. “ Anointing him with oil.” Of course the oil of olives, which, pro¬ 
 perly speaking, is alone to be termed, “oil.” “In the name of the Lord,” i.e., in the 
 person of the Lord, or by his commission and authority. The words, “ in the name of 
 the Lord,” most probably affect the entire action of praying over the sick man, and 
 anointing him with oil. 
 
 15. “ And the prayer of faith,” i.e., the form of prayer which the priest will pronounce 
 over him, called “ of faith,” because proceeding from faith and grounded on the faith 
 of the Church, which prescribes one particular form, “ will save the sick man.” “Save,” 
 i.e., restore him to health, should it be expedient for his salvation, or save his soul in 
 the life to come, should he die. “And the Lord shall raise him up,” i.e., shall alleviate 
 his bodily pains, and fortify him against the terrors of death, and remove all the 
 langour, and anxiety, and sadness with which the dying are afflicted, and which prevent 
 the application of their minds to God. “ And if he be in sins,” most likely, 
 includes all kinds of sin, mortal or venial; for, owing to some cause, his mortal 
 sins may not have been remitted by penance, and the sacrament may have been in validly 
 administered : in that case, this prayer of faith, joined to the anointing with oil, will 
 remit them, “ they shall be forgiven him.” 
 
 Proof of the Sacrament of Extreme Unction.— From this passage is derived 
 a most satisfactory proof, in favour of the Sacrament of Extreme Unction. We have all 
 the conditions necessary to constitute a Sacrament of the New Law, viz., a sensible 
 external rite—“ anointing with oil,”—coupled with the prayer of faith, pronounced over 
 the sick man. A permanent rite—St. James places no limitation as to time, nor are we 
 to affix any limitation to the continuance of the precept, given here by the Apostle, any 
 more than to the other precepts, laid down by him in this Epistle. Besides, the rite 
 has been permanently continued in the Church. A rite, collative ofi sanctifiymg grace , as 
 appears from the words, “ if he be in sins, they will be forgiven,” which can be don$ 
 
ST. JAMES , V. 
 
 3on 
 
 Commentary 
 
 only by the infusion of sanctifying grace. The same follows from the words, “the 
 prayer of faith will save the sick man,” which most probably, mean—saving him in the 
 life to come, wherein is implied the conferring of sanctifying grace or its increase. A 
 rite also, instituted by Christ; since St. James could not have instituted a means of grace ; 
 he only promulgated this sacred rite instituted by his Divine Master, “ in nomine 
 DominiC The rite, therefore, here promulgated by St. James, and to which he makes 
 it imperative on Christians to .resort, in dangerous illness, has all the conditions requisite 
 to constitute a Sacrament of the New Law.. 
 
 The Council of Trent treating on this subject (SS. xiv. c. i, &c.) teaches—“that 
 the Sacrament of Extreme Unction has been i?isinuated by Mark, and promulgated by 
 James, the Apostle. From the words of this verse, ‘ is any man sick, ? &c., as handed 
 down to us, and interpreted from apostolical tradition, the Church teaches us the 
 matter, form, minister, effect of this sacrament. The matter is oil, consecrated by the 
 bishop; ...the form is the words, l per istam unctionem ,’ &c.; ‘the prayer of faith;’ 
 the effect is conveyed in the words, ‘ the prayer of faith will save the sick man; the 
 Lord shall raise him up, and his sins shall be forgiven,’ which means, that the grace and 
 unction of the Holy Ghost wipes away his sins (or faults), if there be any remaining to 
 be expiated, and also the relics of sin; and alleviates and strengthens the soul of the 
 sick man, by exciting in him a great confidence in God’s mercy, owing to which he bears 
 more patiently the inconveniences and labours of his sickness, and resists more easily 
 the temptations of the devil, ‘ and sometimes obtains health of body, when it will be 
 expedient for the salvation of his soul.’”—(SS. xiv. c. 2). 
 
 The ministers are either bishops or priests, duly ordained by the imposition of hands. 
 “ Let him call in the priests of the Church.” That by the word “ priests,” are meant 
 those who have received holy orders in the Church—“ Priests ordained by the bishop ” 
 —and not the elders of the people, is clear from the fact, that in the New Testament 
 the word, presbyter , is employed to designate an office of some kind ; and when there is 
 question of Ecclesiastical functions, it refers to those who are ordained, as is seen in 
 the Acts, Epistles of St. Paul, 1 Epistle of St. Peter, chap, iii., and St. John, Epistles 2 
 and 3 ; and here, they are called, Presbyteri Ecclesice. The fradition of the Church has 
 placed beyond all doubt the interpretation given of “ presbyter ,” which the Council of 
 Trent ( ibidem , canon iv.) has defined, as a matter of faith, to be the true meaning. St. 
 James says, “ Let him call in the priests,” i.e., some one of the priests. This change of 
 number is often to be met with in SS. Scripture. Thus, it is said (Mark, chap. xv. 32). 
 “ They that were crucified with him reviled him,” although only o?ie of them did so, 
 Thus, Hebrews, xi., it is said, “ they closed the mouths of lions,” although we read only 
 of o?ie , viz., Daniel, having done so; also, “they were cut asunder,” although, it 
 happened only to Isaias. 
 
 The objections raised by heretics against the Catholic doctrine and interpretation of 
 this passage, hardly deserve refutation. The false interpretation of those wtio say that 
 St. James prescribes anointing with the generous oil of Palestine, as a means of natural 
 cure, cannot stand for a- moment; for, in that case, why call in the u priests of the 
 Church?” Would not physiciatis or nurses answer better? Moreover, why prescribe 
 the anointing with oil, in every case? In some cases of disease, the use of oil is 
 decidedly noxious and injurious. Again, St. James is not merely addressing the Jews 
 of Palestine, but “the twelve tribes” scattered all over the earth, even in cold regions, 
 where such oil could not be had. 
 
 The false interpretation of Calvin, who understands the passage to refer to the grace 
 of healing miraculously, accorded in the infant Church, and which has long since 
 ceased, is equally unfounded; for, the grace of healing, and, in general, the grace of 
 miracles, only extended to corporal and not to • spiritual effects. Moreover in the 
 distribution of these gratia gratis data, which continued only for a time in the Church, 
 St. Paul tells us, that the Spirit distributed them to each one at will.—1 Cor. xii. 
 Hence, most likely, priests were not the only persons endowed with the gift of healing, 
 nor was it probably conferred on all priests. Why, then, should St. James tell them, 
 “ call in the priests ?” He should rather have told them, call in such as had the gift 
 of healing miraculously. Again, we do not find those who were endowed with the gift 
 of healing, commanded or advised to make use of it for all the sick, nor were the sick 
 
3io 
 
 ST. JAMES , V 
 
 Zci:t 
 
 16. • Confess therefore your sins 
 one to another : and pray one for 
 another, that you may be saved. 
 For the continual prayer of a just 
 man availeth much. 
 
 paraphrase* 
 
 16. Confess, then, your faults to one another, both 
 for the purposes of mutual counsel, and the assistance 
 of your prayers; or, confess your sins to such as are 
 empowered to absolve from them, that is, the priests 
 of the Church, and pray for each other, paiticularly 
 the just for sinners, that freed from their sins, they 
 may come to God and be saved; for, the fervent and 
 earnest prayer of the just man has great efficacy with 
 God. 
 
 Commentary 
 
 ordered to seek for a cure from those who had this gift. Thus, St. Paul, who had this 
 gift, did not cure Timothy (i Tim. v. 23), nor Trophimus (2 Tim. iv. 20), nor 
 Epaphtoditus (Phil. ii. 27); whereas, here is issued a general precept, to all the sick, when 
 dangerously ill, “ to bring in the priests of the Church .” Again, Christ promised his 
 disciples, after his resurrection, that by imposing hands on the sick, they would cure 
 them (St. Mark, last chapter). And in the different cures performed by Christ’s 
 disciples, in virtue of this promise after his resurrection, we find no instance of the 
 application of oil. Why, then, should St. James restrict the exercise of this power to 
 the ceremony of anointing with oil? It is, therefore, clear that St. James does not here 
 refer to the exercise of any such power ; but that he promulgates one of the sacraments 
 of the New Law, instituted by our Lord Jesus Christ as a means of grace, of strengthening 
 the dying Christian against the horrors of despair, and the violence of the approaching 
 combat, when the enemy of his salvation shall strain every nerve to effect his 
 destruction. 
 
 From this, we see the great and tremendous responsibility of those who are charged 
 with the care of the dying sick to have the Sacrament of Extreme Unction administered 
 —a sacrament which saves the patient, at least in the life to come, and in this life too, 
 if administered in time, should it be expedient fo : his salvation ; alleviates and strengthens 
 the soul of the sick man , by assuaging his pai is, invigorating his spirit, pouring into 
 his soul the balm of consolation and hope, and enabling him to direct his mind to God ; 
 finally, “ remits his sins, if there be any to be remitted .” How many are the souls 
 saved by this sacrament, which deprived of it, would be damned ? Surely those who 
 are negligent to have the priests called in, will render “ soul for soul, blood for blood.” 
 The different questions raised about the mode in which this sacrament operates the 
 remission of sins, and the quality of the sins which it remits, &c., more properly belong 
 to Treatises of Tneology, where these and other such questions are fully and professedly 
 explained. 
 
 16. “ Confess, therefore, your sins one to another.” “ Therefore,” is omitted in some 
 Greek readings. It is found in the Vatican MS. The words may mean, acknowledge 
 your offences against one another, and mutually beg pardon of each other. Similar is the 
 precept in the Gospel (Matt, v.), “if your brother shall sin against thee,” &c. Others 
 understand the words to have reference to the confession of our faults to our brethren^ 
 for the purpose of seeking counsel, or of obtaining the assistance of their prayers ; and 
 this latter reason is suggested by St. James, “pray one for another,” &c. This practice or 
 acknowledging their faults within due limits is observed in religious communities, with 
 great spiritual advantage. The practice of mutually confessing their sins is followed by 
 
 the priest and the people at the beginning of Mass. “ Confiteor Dro . et tibi , pater . 
 
 et vobis fratres .” By others, the passage is understood of the confession of sins to a priest, 
 in the sacrament of penance; and then, “ one to another” is to be understood (as the 
 Greek corresponding word, aXXrjXotc, frequently is), in accommodation to the subject 
 matter of the precept, of such as are empowered to hear confession and bestow absolu¬ 
 tion. These are alone the priests and bishops, “ whose sins you shall forgive, shall 
 be forgiven, and whose sins you shall retain,” &c. One to another,” has the restricted 
 meaning assigned to it here in several passages of Scripture, thus : (Romans, xv. 7), 
 “ receive one another,” though it only refers to the strong supporting the weak; 
 (1 Thes. v. 11), “ comfort one another”; (Ephes. v.), “ be subject to one another.” And 
 St. James says, “ confess to one another,” in order to remove the shame of confessing 
 
ST. JAMES, V. 
 
 ZUC.lt. 
 
 17 - Elias was a man passible like 
 unto us : and with prayer he prayed 
 that it might not rain upon the 
 earth, and it rained not for three 
 years and six months. 
 
 18. And he prayed again : and 
 the heaven gave rain, and the earth 
 brought forth her fruit. 
 
 19. My brethren, if any of you 
 err from the truth, and one convert 
 
 him ; 
 
 20. He must know that he who 
 causeth a sinner to be converted 
 from the errur of his way, shall save 
 
 311 
 
 paraphrase* 
 
 17. Of the truth of this latter assertion, we have a 
 striking proof in the case of the Prophet Elias, who, 
 though a mortal man, subject to the same passions of 
 soul, and bodily wants with ourselves, still obtained 
 by fervent prayer, that rain would not descend on the 
 earth, for three years and six months. 
 
 18. And having again fervently prayed for rain, 
 the heaven gave its rain, and the earth produced its 
 fruit. 
 
 19. My brethren, should any among you stray from 
 the path of truth, either in the order of faith or 
 morality; and if any one convert him to the right 
 path from his evil ways, 
 
 20. Let him know, that whosover shall effect the 
 conversion of a sinner, from the error of his way, will 
 save his soul from spiritual death here, and eternal 
 
 Commentary* 
 
 our sins, by showing that it is not to angels or beings of a higher nature we are 
 confessing; but to weak mortal men like ourselves, and perhaps also to show that the 
 priests too are bound by this precept. At all events, whether this latter interpretation 
 be the true one or not matters but very little, as far as the warrant for absolving from 
 sins, on the part of the priests is concerned. It is from the words of Christ to his 
 Apostles, “ receive you the Holy Ghost, whose sins you shall forgive,” &c., and from 
 the constant tradition of the Church, that the existence of this power is clearly demon¬ 
 strated. “ And pray one for another.” This is specially to be understood of the just 
 praying for sinners. “That you may be saved,” i.e. obtain conversion to God, and 
 the great gift of final perseverance. “ For the continual prayer of the just,” &c. The 
 Greek word for “continual,” tvepyovnevij, means, fervent, earnest, “ Availeth much” 
 with God ; because, he is his favourite and friend. 
 
 17. He shows, by the example of Elias, the truth of the assertion, that the fervent 
 prayer of the just man avails much. “ He was a passible man, like unto us,” subject to 
 the same passions of soul—but of course kept under control—and wants of body ; hence, 
 he was hungry, thirsty, subject to the other common wants and miseries of this mortal 
 life. “And with prayer he prayed,” a Hebrew form for, he fervently prayed , “that it 
 might not rain,” &c. (3 Kings, chap, xvii.) There is a slight difference in the Greek, 
 from our Vulgate. In the Greek, the words “ upon the earth” are joined to the latter 
 part of the verse, thus : “ And it rained not upon the earth, for three years and six 
 months.” The sense is the same in both. 
 
 18. “And he prayed again.” After Achab and his people did penance, Elias 
 prayed fervently for ram; casting himself upon the earth, he placed his face between 
 his knees.”—(3 Kings, xviii. 42). .From the efficacious and feivent prayers of Elias, for 
 the opening and shutting of the heavens, St. James wishes us to infer, that we should 
 employ more earnestness, to obtain by our joint prayers, a matter of far greater conse¬ 
 quence—viz., the salvation of our brethren. 
 
 19. But prayer is not the only means to be employed for their conversion. “Err 
 from the truth,” whether practical or speculative—as regards faith or morals. 
 
 20 “ Shall save his soul from death,” i.e., spiritual death here, and eternal death and 
 torments hereafter. In most Greek copies, “his,” is wanting; shall save a soul, which 
 is more valuable than all material creation put together. It is found in the Vatican 
 MS. avrou. In the Greek copies in which it is used, “ his ” may also mean, according 
 to the breathing, whether smooth or rough, placed over it, hist own. It is better, 
 however, understand it of the soul of our neighbour, which is supposed to have been 
 in danger. And the same is conformable to the words, “ if your brother shall hear you 
 
 .you shall have gained your brother,” (Matthew, xviii.) “ And shall cover a 
 
 multitude of sins,” by being instrumental in their remission; for, the covering of sins 
 with God supposes their total remission ( vide Ep. ad Rom. ch. iv.) It is disputed 
 whose sins are referred to here, whether those of the man who is converted, or of the 
 
312 
 
 ST. JAMES , V. 
 
 XTes t. paraphrase* 
 
 his soul from death, and shall cover death hereafter, and shall cover— by being the instru- 
 a multitude of sins. ment in effecting their total remission before God— 
 
 lh± multitude of his transgressions. 
 
 Commentary 
 
 person who converts him. It more likely refers to the former; the idea is the same 
 as that conveyed (i Peter, iv. 8), “ charity covereth a multitude of sins,” *>., of our 
 neighbour’s defects. And there as well as here, allusion is made to (Proverbs, x. 2), 
 “ hatred begets disputes—charity covers all faults.” Hence, the meaning of the passage 
 is, that the man who is instrumental in the conversion of a sinner, performs the meri¬ 
 torious work of saving a soul, and covering the multitude of the sins of the person 
 thus converted. No doubt, indirectly reference is made to the sins of the man who 
 exercises the good work of converting his neighbour; for by this act of charity, he will 
 obtain from God the remission of his own sins, or an increase of grace to persevere in 
 justice, and the remission oi the temporal penalties, due to his sins already remitted. 
 
 From this passage we can see the great merit of labouring for the salvation of souls. 
 By the Prophet Abdais (verse 21), such persons are called “saviours” ; and justly, for, 
 they are continuing the great work in which our Redeemer and Saviour had been 
 engaged during his mortal life, and in which he shed the last drop of his most precious 
 blood. They are “ the coadjutors of God ” (1 Cor. iii. 8). They resemble the angels, 
 whose ministry is employed about such, as are to be saved—(Hebrews, i. 14). The merit 
 of this sublime occupation can be estimated from the priceless value of immortal souls, 
 one of which is prized more highly in the sight of God than all the riches of creation 
 put together. It is the most sublime exercise of charity, and one of the surest proofs 
 we can give that we sincerely love God, who is so deserving of the love of our entire 
 hearts.—“ Si amas me, pasce oves nieces .” To this faithful discharge of this exalted 
 function of saving souls is attached a special crown, a bright aureola in heaven. “ Qui 
 erudierint multos ad justitiam, fulgebunt quasi stellce in perpetuas eternitates .”—Daniel. 
 “ Qui fecerit et docuerit , hie magnus vocabitur in regno ccelorum.” —St. Matthew, v. 
 
FIRST EPISTLE OF ST. PETER. 
 
 - * -- 
 
 3 n t r o t> u c 11 o n. 
 
 Canonicity of. —The Canonicity or Divine authority of this Epistle has never been 
 questioned in the Church. From this follows the admission of its authenticity, or the 
 certainty of its having for author, St. Peter, the Prince of the Apostles, who prefixes 
 his name to it, in the usual form of apostolical salutation (chap, i. i). 
 
 Subject of.— This Epistle, like almost all the inspired Epistles of the other Apos¬ 
 tles, embraces subjects of a twofold nature, partly of a doctrinal, and partly of a moral, 
 character. The doctrinal portion of it is confined to the first twelve verses of the 
 first chapter. In it, are proposed to the consideration of the faithful, the eternal 
 decrees of God predestining them to grace and glory—the sublime excellence of the 
 great mystery of the Incarnation—and the exalted nature of the incorruptible and 
 heavenly inheritance, to which they are called; to obtain which they must pass 
 through an ordeal of suffering and trial, from which the first-born of God, our Divine 
 Redeemer himself, had not been exempted. The Apostle also employs in many parts 
 of the Epistle, reasons, grounded on the principles of faith, to inculcate certain precepts 
 of morality. In the moral part, he enjoins on all Christians, in a general way, to pre¬ 
 serve that innocence of soul, which they acquired in bap ism—to mortify their passions 
 —to defy the unbelievers by their holy and exemplary lives—to be subject to temporal 
 powers, &c. Descending to particular precepts, he enjoins on wives, siaves, and the 
 faithful in general, the duty of obedience and subjection to masters, husbands, and the 
 pastors of the Church; on the other hand, to masters, husbands, and pastors, he pre¬ 
 scribes their reciprocal duties. Rut, in a special manner, he prescribes the exercise 
 of patience, under the afflictions the early converts were exposed to for the faith. 
 Tn short, the subject matter of this Epistle is very much the same with that of the 
 Epistle of St. James. 
 
 Where Written ? — It was written from “ Babylon ” (chap. v. 13). What the place 
 designated by “ Babylon ” is, has been a subject of much controversy between Protes¬ 
 tants and Catholics. Protestants maintain that it refers to “ Babylon ” of Assyria, on 
 the Euphrates, whether to the New Babylon (Seleucia), or to the old, is a matter not 
 agreed on amongst themselves. The more common opinion among Protestants, how¬ 
 ever, makes it refer to old Babylon, there being no evidence that Seleucia was, at this 
 early period, called by the name of Babylon. 
 
 By Catholics, it is made to refer to the city of Rome, an appellation which Rome 
 richly deserved, in consequence of being, at that time, the centre of idolatry and vice. 
 It was usual with the Jews to call such cities by the figurative name of Babylon • 
 as to cities, infamous for debaucheries, they gave the name of Sodom ; an idolatrous 
 
INTRODUCTION TO l ST. PETER. 
 
 3H 
 
 country, they called Egypt; and to a race cursed by heaven, they gave the name of 
 Chanaan. It s very probable, therefore, that the early Christians called Rome by the 
 name of Babylon. In support of the Catholic opinion, we have the early Fathers and 
 Ecclesiastical writers. Papias, the disciple of St. John (Apud Eusebium, libro 2 do 
 Hisior. c. 14, alias 15), St. Jerome (in Isaiam c. 24-27, el libro 2do contra Jovin.\ 
 Tertullian (libro $tio contra Marcion, c. 13), Bede, (Ecumenius, &c. That the Baby¬ 
 lon from which this Epistle is dated, was not the Babylon of Assyria, on the Euphrates, 
 appears extremely probable (leaving the authorities, in favour of the Catholic opinion, 
 altogether aside), from the fact that, at this time, Babylon was in ruins, as we learn 
 from Strabo (libro 17) and Pliny; we are, moreover, assured by Josephus (libro 18 de 
 Antiq. c. ultimo ), that the Jews were expelled from Babylon and Assyria by Caius 
 Claudius; and as for Babylon in Egypt, it was no more than a castle. It is, then, 
 extremely probable, that it was written from Rome, called “ Babylo 0,” (Apocalypse, 
 xvii. xviii.) The reason why St. Peter, in inditing this letter from Rome, calls it 
 “ Babylon,” was, according to the conjecture of Baronius, to keep his place of abode a 
 secret, and elude Herod, who,-in all probability, would inform Caesar of his being at 
 Rome, and would thus draw down fresh persecutions on the faithful. 
 
 When Written ? — There is a diversity of opinion also respecting the date of this 
 Epistle. By some it is maintained, that it was written some time about the year 45 of 
 our era; for, in it the Apostle conveys the salutations of St. Mark, who, according to 
 Ecclesiastical authority, left St. Peter about the year 45, after having written his 
 Gospel at Rome, and proceeded to found the Church of Alexandria in Egypt, in the 
 third year of the Emperor Claudius. According to these, this Epistle was written 
 prior to any of the Epistles of St. Paul; for, that to the Thessalonians—the first 
 written by him—was written about the tenth year of Claudius, and the fiftieth or 
 fifty-second of Christ. Others maintain that it could not have been written earlier 
 than the year 64 of our era. This they infer from the allusion which the Apostle 
 makes to certain disturbances in Judea, that must have occurred shortly before his 
 death, which, we are informed by all the Holy Fathers and Ecclesiastical historians, 
 took place at Rome (whither St. Peter had transferred his see from Antioch), about the 
 year 67 of Christ, towards the close of the reign of Nero. Hence, they fix the date of 
 the Epistle about the year 64. Nothing definite, however, can be known on this point. 
 
 To whom Written ? — This also has been much controverted. Some maintain 
 that it was addressed to the converted Jews only, dispersed throughout the provinces of 
 Asia, mentioned (i. 1), whom St. Peter, as Apostle of the circumcision, takes under his 
 special care. These assert that the “ dispersion ” referred to (i. 1) regards the Jews 
 dispersed at different periods, no matter how remote and far asunder, from that under 
 Salmanazar, to the last dispersion, which happened after the death of St. Stephen ; 
 and they are called “strangers dispersed” (verse 1), because, although centuries might 
 have elapsed since the abduction of their fathers into these countries, and although they 
 might have been perfectly naturalized, and have enjoyed all the rights and privileges of 
 citizens in these regions, still, Judea alone could properly be called their country, 
 “ the land flowing with milk and honey,” originally marked by God for his chosen 
 people, where alone was the temple, wherein they could practise all the rites, and offer 
 up the sacrifices of the Jewish religion. Hence, although they might be inhabitants of 
 these countries for any term, be it ever so long, they still could be called “ strangers.” 
 These admit that the precepts given in the Epistle apply equally to the converted 
 Gentiles also; that they were, however, primarily addressed to the converted Jews. 
 
INTRODUCTION TO 1 ST. PETER. 
 
 315 
 
 Others maintain that it was equally addressed to the Gentiles and Jewish converts ; 
 and in support of this view of the case, they adduce certain passages in the Epistle 
 which would appear to apply to the Gentiles in a special way (i. 14 ; ii. 10 ; iv. 3, 4). 
 In reply to the reasons of the former opinion, they say, that the word “ dispersed,” or 
 dispersion (i. 1), does not apply in Sacred Scripture exclusively to the Jews, it is 
 applied also to the Gentiles (v.g-), it is said : “ nunquid ibit in dispersionem gentium ” 
 (John vii. 35 ; xi. 52), in which passages “ dispersed ” only means, scattered or extended 
 over these countries. They say also, that the word “ strangers ” could not have refer¬ 
 ence to the countries in which they were located—(for, from the periods of the forcible 
 abduction under Salmanazar, Nebuchodonzor, and Antiocnus, seven hundred and 
 sixty-three, six hundred and eleven, and two hundred and thirty-nine years, respectively, 
 elapsed)—but that it refers to the Church, into which both Jews and Gentiles had 
 lately entered. In support of this opinion—which was adopted by St. Augustine—- 
 Mauduit has written an able dissertation. It is, however, probable that the Apostle 
 primarily addresses the converted Jews, and includes, at the same time, the converted 
 Gentiles. 
 
i 
 
 THE 
 
 FIRST EPISTLE OF ST. PETER. 
 
 CHAPTER I.. 
 
 Hnalpsl $♦ 
 
 In the first two verses of this chapter, the Apostle addresses his apostolical salutation to the 
 faith ful who are elected to grace here, and to glory hereafter, and shows that the Three 
 Persons of the Adorable Triftity concur in the work of redemption. He next bursts 
 forth into the praises of God, for the great gift of spiritual rege?ieration bestowed on the 
 faithful , which carried with it a lively hope (verse 3); and this regeneration was 
 bestowed on them in order to qualify them, as sons of God, to enter on the possession of his 
 priceless a7id undying inheritance, securely laid up in heaven for them, who are protected by 
 the. sti'ong fortress of faith, U 7 itil they e 7 ijoy this consuni 77 iate salvation, which shall be 
 ma 7 iifested on the last day (4, 5). And on account of the blessings in store for theTn , 
 they now 7 'ejoice under the afflictions which it 77 iay please Provide 7 ice to send them, with 
 a view of testing their faith, a 7 id bringing it to a happy issue (6, 7). He points out 
 the great 7 iess of the blessmgs bestowed 071 the 77 i, by referring to the a 7 ixiety of the prophets 
 of old to bcco 77 ie fully acquainted with the 7 n, and of the angels the 77 iselves to view these 
 i 7 iysteries of grace with awe and wo 7 ider (10-12).- Here closes the dog 77 iatical part of 
 the Epistle. 
 
 He 7 iext e 7 iters on the moral part , and exhorts the 7 n to re 7 nove every obstacle, arisbig froTn 
 their unsubdued passsions, to the attainment of the bliss prepared for them (19), and 
 to obey , as children of God, his precepts, and perform good .works (14). He exhorts 
 the 77 i to sanctity of life, after the example of God (15, 16), and to have reverential fear 
 of him as just judge (17). He re 7 ninds them of the value God attaches to their souls, 
 owing to the price paid for the 77 i (19); not only did Christ shed his blood for them in 
 due time, but this was pre-or darned from eternity ; hence , a new motive for sanctity of 
 life (21). He exhorts them to practise f 7 'ater 7 ial charity (22), a 7 id pomts out the 
 excellence of their new spiritual birth (23—25).. 
 
 xrejt. 
 
 1. PETER, an Apostle of Jesus 
 Christ, to the strangers dispersed 
 through Pontus, Galatia, Cappado¬ 
 cia, Asia, and Bithynia, elect, 
 
 paraphrase. 
 
 1. Peter, an Apostle of Jesus Christ, (addresses) the 
 Christian converts, dispersed throughout the districts 
 of Pontus, Galatia, Cappadocia, Ionia, and Bithynia, 
 called and elected, 
 
 Commentary 
 
 A" ct ^^ er * „ ^^h history ot this name all are acquainted. He was originally 
 ca ed ‘Simon, the son ot Jonas. This name was changed by our Redeemer into 
 ep ias in Greek, Uerpot, or rock , expressive of the high pastoral jurisdiction and 
 aut onty over the entire Church, “ lambs and sheep,” i.e., people and pastors, promised' 
 himj Matt, xvi.), and conferred on him (John xxi.) 
 
 . An Ap os de,” he might add, “ Prmce of the Apostles ,” but from this title he abstains 
 thiough humility. “Strangers” (see Introduction). The word refers in a special 
 
1 ST. PETER, I. 
 
 317 
 
 2. According to the foreknow¬ 
 ledge of God the Father, unto the 
 sanctification of the Spirit, unto 
 obedience and sprinkling of the 
 blood of Jesus Christ; grace unto 
 you and peace be multiplied. 
 
 3. Blessed be the God and Father 
 of our Lord Jesus Christ, who ac¬ 
 cording to his great mercy hath 
 regenerated us unto a lively hope, 
 by the resurrection of Jesus Christ 
 from the dead. 
 
 paraphrase. 
 
 2. According to the predestinating decrees and fore¬ 
 knowledge of God, the Father, to become sanctified by 
 the grace of the Holy Ghost, to obey J esus Christ, by 
 performing the good works which he has marked out, 
 and thus become partakers, both in this life and the 
 next, of the merits which he has purchased by the 
 effusion of his sacred blood. May you enjoy the 
 abundance of all spiritual blessings, and the quiet, 
 undisturbed possession of the same. 
 
 3. Eternal praise and thanksgiving be rendered to 
 God, the Father of our Lord Jesus Christ, who, regard¬ 
 less of any merits of ours, whether actual or foreseen, 
 and influenced solely by his copious and abundant 
 mercy, has given us a new spiritual birth, which carries 
 with it a firm and undying hope of life everlasting ; and 
 this new birth of grace has resulted from the resur¬ 
 rection of Christ from the dead, by which our justifi¬ 
 cation has been completed.—(Rom. iv. 
 
 Commentary. 
 
 manner to the converts from Judaism, under whom are also included the Gentile con¬ 
 verts. “ Pontus, Galatia,” &c., districts in Asia Minor. “ Asia ” designates “ Ionia ” of 
 which Ephesus was the capital; but not Asia, Major or Minor, since the other provinces 
 here mentioned are in them ; and Asia is sometimes taken in this sense in Scripture 
 (ex.gr. Acts, ii. 9, and xix. 22). St. Peter addressed these provinces in particular, in 
 consequence of the grievous persecution to which the converted Jews, residing therein, 
 were subjected; and, as “ Apostle of circumcision,” he wishes to exhort them to patience 
 and perseverance in the faith. “ Elect,” to the grace of Christianity, which, in regard 
 to many of them, doubtless, implies election to glory; to this latter election, however, 
 the Apostle does not immediately refer, nor does he wish to tell those to whom he 
 wrote, that they were all elected to glory. : - 
 
 2. “According to the foreknowledge of God the Father.” This foreknowledge 
 
 includes predestination, or the decrees of God’s providence, to give grace and the means 
 of salvation. By the predestination, then, of God the Father, they were elected. To 
 what? “ Unto the sanctification of the spirit,” i.e., to be sanctified by the grace of the 
 Holy Ghost in this life, and to receive its consummation in glory, in the next ; for, grace 
 is the seed of glory. For “unto the sanctification,” we have in some Greek copies, 
 “by or in the sanctification;” but, in , frequently means, unto, in the Greek. The 
 meanings supplied by the Greek reading referred to, and by Vulgate, are united in the 
 Paraphrase. The idea intended by St. Peter is the same as that expressed by St. Paul 
 (Ephes. i. 4), “he chose us in that we should be holy,” &c. “ Unto obedience,” i.e., 
 
 the performance of good works (similar is the idea, Ephes. ii. 10) and the observance 
 of God’s commandments, which is obeying the gospel, a necessary condition for their 
 attaining the end of their predestination. “And sprinkling of the blood of Jesus 
 Christ,” i.e., they were elected to be partakers of the merits of Christ, purchased by his 
 blood, and applied to them in baptism and the other means of grace in the New Law; 
 and it is only through the merits of Christ that our good works or obedience can be of 
 any value whatever. In these words, the Apostle probably refers to the remission of 
 our sins, effected by the application of the blood of Christ; and then he fully describes 
 our justification, consisting in the remission of sin through the. infusion of sanctifying 
 grace, and the performance of good works, expressed by the word “ obedience.” In the 
 word “sprinkling,” St. Peter makes alius on to the sprinkling of the blood of the legal 
 victims, the effects of which are far beneath that of the blood of Christ (Hebrews, ix. 13).. 
 St. Peter in this passage shows that the Three Persons of the Adorable Trinity, the 
 Father, Son, and Holy Ghost, concur in the work of our salvation. “ Grace and peace,” 
 &c. The usual form of apostolical salutation. 
 
 3. The Apostle commences the subject of the Epistle with the praises of God— 
 “blessed be the God,” &c. Our blessing of God is different from his blessing of us. 
 
3 i 8 
 
 1 ST. PETER, /. 
 
 XTeit. 
 
 4. Unto an inheritance incorrup¬ 
 tible and undefiled, and that cannot 
 fade, reserved in heaven for you. 
 
 5. Who by the power of God, are 
 kept by faith unto salvation ready 
 to be revealed in the last time. 
 
 paraphrase. 
 
 4. He has given us this new birth of grace, in order 
 to qualify us, as sons, for the enjoyment of an in¬ 
 heritance, which, unlike earthly heritages, is neither 
 subject to coruption nor decay; and, unlike the 
 voluptuous and impure pleasures proposed to them¬ 
 selves by the impious, shall be free from all stain and 
 defilement—an inheritance also which will not only 
 remain incorruptible in substance, but will also retain 
 its original lustre and never-fading beauty ; it is, more¬ 
 over, securely laid up in heaven, “ where thieves cannot 
 break through nor steal” and securely reserved there 
 for you. 
 
 5. Who, by the powerful grace and protection of 
 God, are guarded by faith, as by a strong fortress, for 
 that perfect salvation both of soul and of body, which 
 only awaits the last period of time for its full and open 
 manifestation. 
 
 Commentary. 
 
 His blessing of us consists in bestowing benefits ; whereas, our blessing of him consists 
 in benevolence towards him, in acts of praise, thanksgiving, and gratitude. “ The God 
 and Father of our Lord,” &c. This refers to God the Father, the First Person of the 
 Adorable Trinity. The words bear the same meaning as in Rom. xv. 6gj Ephes. i. 3, 
 He begot the Son by an eternal generation. “ Regenerated us,” i.e., has given us a 
 new and second birth of grace, in the laver of baptism, thus bestowing on us a new 
 spiritual essence by grace. “ Unto a lively hope,” this new spiritual birth carries with 
 it a “ lively hope,” i.e., a hope of life everlasting. “ Hope,” may be also put for the 
 object of hope, which is an object ever living, viz., life eternal; and unto this life and 
 the hope of it has he regenerated us, “ by the resurrection of Jesus Christ from the dead.” 
 The resurrection of Christ is the exemplary cause or model of our justification, and it 
 completed our justification by carrying with it, the graces necessary for our spiritual life. 
 “ Resurrexitpropter justificationem nostram.” —(Rom. iv. 25). Or, if we join the words 
 “by the resurrection,” &c., not with the word “ regenerated,”.as in the preceding, but 
 with “ living hope,” then, they will mean—this lively hope is confirmed by the resurrec¬ 
 tion of Christ, which is a sure pledge and earnest of our spiritual and immortal life 
 (1 Cor. xv. 12-14). The hope of the faithful is called “lively,” because animated with 
 charity and good works, which give a foretaste of eternal life, a foretaste never enjoyed 
 by the impious, who “ have no hope.”—(1 Thes. iv. 12). 
 
 4. “ Unto an inheritance,” &c. This is the object of the living hope into which we 
 are regenerated. Even though we were to connect this verse with “ living hope,” it 
 still must be connected with “regenerated.” He gave us this new existence, in order 
 to qualify us to enter, as sons, on his inheritance. Such is God’s goodness that he 
 wishes to grant eternal life and never ending happiness on the most-exalted titles as a 
 “ kingdom,” as an “ inheritance,” &c. The Apostle shows the exceeding great excel¬ 
 lence of this inheiitance—“ incorruptible,” never to crumble away, or be ruined or 
 dissipated, like an earthly inheritance; “ undefiled” (“nothing defiled can enter it,’ 
 Apocalypse, xxi. 27), unlike the voluptuous enjoyment which many unbelievers and 
 heretics propose to themselves ; such, for, instance, was the carnal elysiutn of Mahomet: 
 “and that cannot fade;” it will never grow old; it will retain for ever its original 
 freshness and beauty, not only incorruptible in substance, but unfading in its form and 
 appearance. And finally, he says, it is “ reserved in heaven.” This shows its excellence 
 as being a heavenly inheritance, and its certainty, as being safely laid up, “ where 
 thieves cannot break through nor steal.” “ For you—.” In some Greek copies, for us. 
 The Vatican and Alexandrian MSS. have etg v/ictg, “ for you,” the Vulgate reading. 
 It is reserved in heaven for the sons of God ; an inheritance is destined for children; 
 and they, whom the Apostle addresses, have become sons of God in their spiritual 
 regeneration, which is for them a new and second birth. 
 
 5. “ By the power of God,” i.e., the powerful grace and succour of God, “Are kept 
 
1 ST. PETER. 1. 
 
 3rg 
 
 TTest- . 
 
 6 . Wherein you shall greatly re¬ 
 joice, if now you must be lor a little 
 time made sorrowful in divers 
 temptations: 
 
 7. That the trial of your faith 
 (much mure precious than gold 
 which is tried by the fire) may be 
 found unto praise and glory and 
 honour at the appearing of Jesus 
 Christ : 
 
 paraphrase. 
 
 6. On account ot this hope of future blessings in 
 store for you, and of which you even at present enjoy 
 a foretaste, you now rejoice in the very midst of the 
 painful trials wherewith it may please God’s providence 
 to visit you, 
 
 7. The object God has in view in sending these 
 sufferings is, that your faith, well tried and tested by 
 affl ctions (a faith, more precious than gold, which men 
 try in the furnace), may be found to terminate in the 
 praise, honour, and glory, that shall be bestowed on 
 you on the last day, when the majesty of Jesus Christ 
 will be fully revealed. 
 
 Commentary 
 
 by faith.” The Greek word for “ kept,” ypovpovfjtvovc, conveys the idea of being pro¬ 
 tected as by a strong military fortress ; faith is the medium through which the justi¬ 
 fying grace of God protects us, being the root and foundation of all justification (Council 
 of Trent), and they are guarded “ unto salvation ”—that perfect salvation of soul and 
 body—“ ready to be revealed in the last time,” that is, which requires only the last 
 period of time, or the day of judgment to arrive, in order to be fully revealed and mani¬ 
 fested. What motives have we not in this passage to aspire, with all the ardour of 
 our soul?, after the possession of our heavenly heritage, to disregard and undervalue 
 everything else in comparison with it: to omit nothing, in order to secure this 
 inheritance stored up for us by the boundless goodness of our heavenly Father. 
 “ Filii hominum , usquequo gravi corde , ut quid diligitis vanitatem et quceritis metuia- 
 ciumV’ And, in truth, what are all things else, all pleasures, all enjoyments, not 
 conducing to the possession of our heavenly inheritance, but delusive, cheating 
 vanities and lies? Of this alone can it be said, that it is, “ incorruptible ,” “ unde file df 
 and “ never fading .” It alone is our true end, our only rest—“ fecisti nos ad te, 
 et inquietum est cor nostrum , donee requiescat in teP —St. Augustine. O God ! grant 
 us true wisdom ever to keep in view our heavenly inheritance; never to barter 
 it for any temporal emolument or gratification, whatever. Mary, “ gate of heaven,” 
 pray for us. 
 
 6. “ Wherein you shall greatly rejoice.” If the word “ wherein ” be connected with 
 those immediately preceding, “ in the last time,” then the words, “ you shall greatly 
 rejoice,” retain their future signification, as in our Vulgate (although in the Greek 
 they are read in the present tense, ayaWiaods, you rejoice ), and mean, that in the last 
 day they will rejoice, although they may have been afflicted with several trials and 
 temptations for a short time in the present life, should it be the will of God to send 
 them. If the word “wherein” refer not to “the last time,” but to the preceding 
 benefits (as in Paraphrase), then, the Greek reading is to be strictly adhered to in the 
 present tense; and the words mean: on account of which hope of future inheritance 
 and salvation prepared for you, you now rejoice in the very midst of the trials which 
 it may fall to your lot to suffer for a short time here below; for, although the inferior 
 part may feel pain, the spirit will rejoice. 
 
 7. “That the trial of your faith,” &c. This is connected with the foregoing, “if 
 you must now be made sorrowful,” &c. The end of these afflictions is, “ that the 
 trial of your faith,” whereby is meant their faith, tried and tested by afflictions (“much 
 more precious than gold, which is tried in the fire ”), and hence, it is left to be 
 inferred, that it is no wonder, that their faith, also, which is more precious, should be 
 tried in the furnace of tribulation—“ may be found unto praise,” that is, may be 
 found to eventuate in the praise and commendation, which will be bestowed by God 
 on his faithful servants, “ well done, thou good and faithful servant,” &c. ; “ and 
 glory,” the celebrity and good fame consequent on their virtuous actions—and 
 “ honour,” the exalted dignity which will be conferred on them “ at the appearing ” 
 (in Greek, a7roKa\vx^ei, the revelation ), “ of Jesus Christ, on the last day, when his 
 glory will be revealed. To the words, “ more precious than gold,” are added, in the 
 Greek, the words, which perisheth. “ Glory and honour.” This order is sustained 
 
320 
 
 1 ST. PETER, I. 
 
 I 
 
 Ue^t. 
 
 8 . Whom having not seen, you 
 love : in whom al£o now, though 
 you see him not, you believe : and 
 believing shall rejoice with joy un¬ 
 speakable and glorified, 
 
 g. Receiving the end of your faith 
 even the salvation of your souls. 
 
 10. Of which salvation the pro¬ 
 phets have inquired and diligently 
 searched, who prophesied of the 
 grace to come in you. 
 
 11. Searching what or what 
 
 Commentary 
 
 by the Alexandrian and Vatican MSS. The ordinary Greek has, “ honour and 
 glory.” 
 
 8. “Whom having not seen,” because, when on earth, he had not gone amongst 
 them, who lived so far remote from Judea, and, although some amongst them might 
 have seen him at Jerusalem on the occasion of the great festivals (Acts, ii. 9), still, the 
 greater portion of those, to whom the Apostle writes, had not. For, “ seen,” the 
 ordinary Greek is, eidoreg, known, but the Vatican MS. has, Icoyrec.' “ You love,” as 
 your God and .Redeemer. “ Though you see him not, you believe; ” the words, “ you 
 believe,” are not in the Greek. They are implied, however, in the following words, 
 “believing you shall rejoice,” &c. For, “ you shall rejoice,” we have in the Greek, 
 ayaWiare, you rejoice, in the present tense, “with joy unspeakable,” which ?ieither eye 
 hath seen, nor ear heard , &c.; “ and glorified,” such as is enjoyed by the saints of God 
 in glory. Of course, if the words be read in the present tense, as in the Greek, they 
 mean, as in the Paraphrase, that even now they enjoy a foretaste of the unspeakable and 
 glorified joys of heaven. 
 
 9. “ Receiving the end of your faith,” the end for which faith is given and to which 
 it conducts us. “The salvation of your souls.” If the preceding words be read, as in 
 the Greek, then these words regard the present salvation of their souls by grace and 
 justification, which is the seed of future glory. If the Vulgate reading be followed, the 
 words regard the consummate salvation of their souls in glory, which carries with it the 
 glory and salvation of their bodies. The following verses are in favour of the opinion 
 which makes “ salvation,” immediately and directly refer to salvation by justification and 
 grace in this life. 
 
 10. The Apostle shows the exalted nature and great value of the salvation, the 
 faithful now enjoy, which is as a foretaste of future glory, by pointing to the eager longings 
 of the prophets of old after it, and their anxiety to obtain a full knowledge of its nature. 
 By referring to the prophets of old, he also shows that it was not a novel system, but 
 such as the Jews themselves should expect. “ Of which salvation,” viz., of justification 
 and grace, and the whole economy of redemption. The words are very like the passage 
 (Eph. iii. 5-10, &c.), “have inquired and diligently searched.” The prophets of old 
 anxiously inquired and sighed after the accomplishment of redemption. How often, 
 from the gloomy prison of Limbo, did they send forth their sighs and entreaties, 
 
 “ rorate cadi desuper et ?iubes pluant justum, aperiatur terra et gen?iinet salvatorem ” 
 (Isaias, xiv. 8), “ Oh, that thou wouldst rend the heavens and wouldst come down ” (Isaias, 
 lxiv.): similar is the allusion (Luke, x. 24) : “ Many prophets and kings have desired to 
 ses the things that you see , and have not seen themP “ And searched diligently.” The 
 prophets were ignorant of many circumstances of man’s redemption, afterwards fully 
 developed, and made known in the Church (Ephes. iii. 5-10). 
 
 11. “Searching what, or what manner of time,” that is, after how many years, or, at 
 
 paraphrase* 
 
 8. Whom, although never seen by you who have 
 lived so remote from Judea, you still love, in whom 
 also, although invisible to you, now that he has 
 ascended into heaven, you still believe, and while 
 believing, you enjoy, by anticipation, a foretaste of 
 that inconceivable joy, which is the portion of God’s 
 glorified elect in heaven. 
 
 9. Receiving as the fruit and end of your faith the 
 salvation of your souls, by grace and justification here, 
 and by glory hereafter. 
 
 10. After which salvation, now enjoyed by you, the 
 prophets of old, who had prophesied concerning the 
 gracious benefits to be conferred in time upon 
 you, ardently sighed and inquired, and anxiously 
 examined its nature and multifarious details (Ephes., 
 chap, iii.) 
 
 11. Searching and investigating at what particular 
 
1 ST. PETER, I. 
 
 321 
 
 Uejt. 
 
 manner of time the Spirit of Christ 
 in them did signify: when it fore¬ 
 told those sufferings that are in 
 Christ, and the glories that should 
 follow : 
 
 12. To whom it was revealed, 
 that not to themselves but to you 
 they ministered those things which 
 are now declared to you by them 
 that have preached the gospel to 
 you, the Holy Ghost being sent 
 down from heaven on whom the 
 a igels desire to look. 
 
 paraphrase. 
 
 period, or at what description of times, whether 
 prosperous or otherwise, the Spirit of Christ, or the 
 Holy Ghost, which dwelt in them, would point out, as 
 the term of the accomplishment of these great events, 
 while it inspired them to foretell the sufferings which 
 Christ was to undergo, and the glories which were to 
 be consequent on them. 
 
 12. To whom, in remuneration for their anxious 
 search and eager longings, it was revealed, that it was 
 not for themselves, but for you, they were made in¬ 
 strumental in predicting these wonderful mysteries of 
 grace, now clearly announced to you, by those who 
 have preached the gospel to you as already fulfilled, 
 after the Holy Ghost was sent down from heaven to 
 descend upon them, and teach them all truth; upon 
 whom the angels themselves are anxious to gaze, and 
 with mingled feelings of awe and astonishment, to 
 contemplate in him those mysteries of grace, by appro¬ 
 priation, ascribed to him. 
 
 Commentary. 
 
 what kind of times, whether of national prosperity or adversity, “ the spirit of Christ,” 
 the Holy Ghost, who proceeds from the Father and Son, “in them,” (the Greek has, 
 which was in them), “did signify;” or, referred to, when, treating of the accomplish¬ 
 ment of this event ; “when it foretold,” /.<?., previously inspired them with a knowledge 
 to foretell. “The sufferings that are in Christ,” i.e., the sufferings which Christ was 
 to undergo, “and the glories, which should follow.” He says, “glories,” owing to the 
 many instances in which Christ, after his passion, received glory, (v.g.) in his Resur¬ 
 rection, Ascension, &c. As his glory was consequent on his sufferings, so must we too 
 suffer with Christ, before we can enter with him on his glory. 
 
 12. “ To whom (the prophets of old) it was revealed, that not to themselves, but to 
 you, they ministered these things ;” that it was not to confirm or strengthen their own 
 faith, or that of their contemporaries, but to confirm your faith in after ages (for, the 
 the things that happened in figure, were written for our admonition—1 Cor. x. 6 ), 
 they were employed in the ministry of predicting beforehand, “ those things,” those 
 mysteries of redemption and grace, “which are now declared to you,” announced to 
 you as already accomplished “by them that preached the gospel to you,” by the Apos¬ 
 tles, who preached in Pontus, Galatia, &c. “ The Holy Ghost being sent down from 
 heaven; ” after the Holy Ghost descended upon them from heaven, on the day of Pen¬ 
 tecost, teaching them all truth. The ordinary Greek has “ in the Holy Ghost,” but the 
 preposition, in , is not found in either the Alexandrian or Vatican MS. “ On whom the 
 angels desire to look; ”—“on whom” is referred by Venerable Bede, and others, to 
 “ Christ,” of whom mention is made in the preceding verse. Others refer it to the 
 Holy Ghost, the word immediately preceding. In the Greek, instead of “ on whom,” 
 we have, uq a, into which , referring to the mysteries of redemption and grace, which 
 the angels are anxious to examine into most closely, in order to know them fully. And 
 this will have the same signification with chap. iii. 10, Epistle to Ephesians. It will, 
 moreover, contain a further commendation of the exalted benefits, conferred on the 
 faithful, when we know that the angels themselves, with mingled feelings of admiration 
 and awe, are anxious to search narrowly into them. The present Greek reading is 
 preferred by Estius and others. The Greek word for “look,” 7 r apcucvgcu, which means, 
 to stoop down , for the purpose of examining a thing more narrowly, also favours this 
 reading. The meaning will not be very different, even though we adhere to the 
 Vulgate reading, and understand it of the Holy Ghost; for, in him they would see 
 the wonderful mysteries of grace, by appropriation, ascribed to the Third Person 
 of the Adorable Trinity.—A’Lapide. From all this, we, who, as well as the faithful 
 in the time of St. Peter, are sharers in the benefits of redemption, can clearly see the 
 debt of gratitude we owe Almighty God, for having favoured us, in preference to mil- 
 
 VOL. II. x 
 
1 ST. PETER , /. 
 
 322 
 
 paraphrase* 
 
 13. Such, therefore, being the exceeding great 
 value of the blessings and inheritance in store for 
 you, you should, by the perfect subjugation of your 
 passions, remove every obstacle to your onward march 
 towards your heavenly country, and with vigilance 
 and sobriety, constantly and perseveringly hope for 
 that grace of perfect happiness, which is to be brought 
 to you at the coming of Jesus Christ to judgment. 
 
 14. As obedient children of God, you should also 
 comply with all the precepts of his law, and not live 
 any longer following the dictates of your carnal desires, 
 or in exhibiting this in your external demeanour, as you 
 did heretofore, while you lived in ignorance of Christ. 
 
 15. But, following the example of the Holy One, 
 who called you to faith and salvation, be you holy in 
 all the actions of your life. 
 
 16. For, it is not a new, but an old precept, that 
 commands you to imitate, as far as the weakness of 
 human nature will permit, the sanctity of God : “ Be 
 you holy” &c.—(Leviticus, xi. 44, &c.; xix. 2 ; xx. 7 ; 
 xxi. 8). 
 
 Commentary 
 
 lions of his creatures, upon whom, both in past and present generations, never has 
 beamed a single ray of his revelation. It is the effect of his great mercy, “ secundum 
 mag?iam misericordiam regeneravit nos.” “ Misericordiets Domini in'eternum cantabo.” 
 
 13. The Apostle, in this verse, commences the moral part of the Epistle. “ Where¬ 
 
 fore,” since the inheritance and the blessings reserved for you in heaven, of which 
 you have here a foretaste and sure earnest, are so great, that the prophets sighed after 
 them, and the very angels regard them with astonishment. “ Having the loins of your 
 mind girt up.” These words contain an allusion to the custom among the ancients of 
 girding their flowing robes, when preparing for any active feat, and “ the loins of the 
 mind ” are taken metaphorically, to denote the passions of the soul; hence, the words 
 mean, subjugating all their passions, and removing every obstacle, arising from the 
 concupiscible and irascible appetites, to the onward march towards their heavenly 
 country. “ Being sober ; ” the Greek word, vrjQovrtg, means also, being vigilant, as in 
 1 Timothy, iii. 2 ; both meanings are given in the Paraphrase. “ Trust perfectly in 
 the grace, &c.” “ Perfectly]” may^mean, perseveringly unto the end, or, trust with a hope, 
 animated with charity and good works. “ In the grace,” the perfect salvation of soul 
 and body, “ which is offered.” The Greek, ^epo/aevrjv , means, which is to be brought you 
 “ in the revelation,” &c., on the day of general judgment. • ' 
 
 14. In order to gain the inheritance, they should not only repress the passions of 
 the soul, but as obedient sons of their Father, who has this inheritance in store for 
 them, they should obey all his precepts, and “ not be fashioned.” The Greek word, 
 avaxrifMTiZofiEvoi, means, putting on the external form and dress of a thing ; similar is 
 the idea conveyed (Ephes. iv. 22). Flence, it means here, not to exhibit in their ex¬ 
 ternal actions and conduct, the workings of their corrupt passions and carnal desires; 
 
 “former,” according to which they formerly lived; “of your ignorance,” before they 
 were gifted with the true knowledge of Christ. These latter words apply to the Jewish, 
 as well as to the Gentile converts. Hence, they furnish no argument that this Epistle 
 was addressed principally to the latter. 
 
 15. He encourages them to sanctity of life after the example of God, “him that 
 
 called you, who is Holy.” God is such, by his very nature and essence. “ In all 
 manner of conversation ; ” they should exhibit sanctity of life in all their actions, in all 
 places, and in all circumstances of life. —*- 
 
 16. “ Because it is written : you shall be holy,” &c.—(Leviticus, xi. 44, and xix. and 
 xx.) Hence, the precept of being holy after the example of God—who is holy by 
 essence—as far as our infirmity will permit, is not a new precept, having been enjoined 
 
 13. Wherefore, having the loins 
 of your mind girt up, being sober, 
 trust perfectly in the grace which 
 is offered to you in the revelation 
 of Jesus Christ, 
 
 14. As children of obedience, not 
 fashioned according to the former 
 desires of your ignorance : 
 
 15. But according to him that hath 
 called you, who is Holy, be you also 
 in all manner of conversation holy : 
 
 16. Because it is written: You 
 shall be holy, for I am holy. 
 
1 ST. PETER , /. 
 
 323 
 
 Uejt 
 
 1 7 * And if you invoke as Father 
 him who,. without respect of persons 
 judgeth according to every one’s 
 work : converse in fear during the 
 time of your sojourning here. 
 
 18. Knowing that you were not 
 redeemed with corruptible things 
 ns gold or silver, from your vain 
 conversation of the tradition of 
 your fathers : 
 
 19. But, with the precious blood 
 of Christ, as of a lamb, unspotted 
 and undefiled, 
 
 paraphrase* 
 
 17. And although, in your daily prayers, you ad* 
 dress God, and invoke him as your Father; still, you 
 must bear in mind, that he holds in your regard 
 another relation, viz., that of a most just and impartial 
 judge, who judges without favour, or exception of 
 persons, according to every one’s works; hence, you 
 should spend the short period of your passing sojourn 
 here below in a reverential awe and fear of offending 
 him. 
 
 18. And you can form an idea of the great rigours 
 of his justice, should you not lead holy lives, from the 
 great price paid to ransom you, and to enable you 
 to become saints. For, you have been redeemed, not 
 with corruptible gold or silver—the most valuable of 
 earthly possessions—from the vain and useless cere¬ 
 monial observances, handed down to yon by your 
 fathers; 
 
 19. But, with the precious blood of Christ, of whom 
 the Paschal lamb, which should be free from all spot 
 and defilement, offered up among the Jews, was an 
 exact type and figure. 
 
 Commentary. 
 
 of old, on the Jewish people. It is promulgated in the New Law, “be you perfect as 
 your heavenly Father,” &c.—Matthew, v. 48. The ordinary Greek, instead- of, “ you 
 shall be holy ,” has, yeveade, “ be ye holy;” but, the Vulgate is the reading of the chief 
 MSS. 
 
 17. Another motive to stimulate them to sanctity of life, “and if you invoke as 
 Father,” as you daily do in the Lord’s prayer, “ Our Father who art in heaven .” 
 “ Without respect of persons,” for the meaning, and application of these words (see 
 Rom., ii. 11). “Converse in fear;” similar is the exhortation (Philip, iv. 12). 
 “ During the time of your sojourning here.” The word, “sojourning,” conveys the 
 idea of strangers or pilgrims travelling through a strange land, and such is truly our 
 condition, while travelling through this vale of tears towards our heavenly country. 
 Hence, though God be a father, whom we should love, he is also a just judge, of whom 
 we should have a- reverential fear. 
 
 18. “ Knowing that you were redeemed,” &c. This is an additional motive for 
 sanctity of life. They were “ redeemed,” and their ransom effected, “ not with 
 corruptible gold and silver,” which are the most valuable of earthly possessions; 
 “ from your vain conversation of the tradition, &c.,” that is, from the observances of 
 the legal and ceremonial law, handed down to-them from their fathers, but 
 which were “ vain,” of no effect, for really cleansing their consciences from sin and 
 justifying them. The legal ceremonies were useless for conferring justice, while the 
 Scribes and Pharisees added many mandates, even opposed to God’s law ( v.g .), the 
 tradition referred to Matthew (xv. 6), about giving to the temple, what was necessary 
 for the support of their parents. The Apostle wishes, in those verses, to show, that as 
 God has so valued our souls, as to give for their ransom the blood of his Son, he will 
 exercise, as a just judge, the utmost rigour, if we undervalue this great gift, and ruin 
 these souls so dearly purchased, by not following a course of sanctity. 
 
 19. “But, with the precious blood of Christ;” it is called “precious,” being the 
 blood' of God, a person of infinite dignity. “As of a lamb ;” “as,” means, that he 
 was like a lamb, both in innocence of life and patience in suffering. “ Unspotted and 
 undefiled,” is allusive to the Paschal lamb among the Jews, which should be 
 without blemish, (Exodus, xii. 5), and was an exact type of Christ, who was a. victim, 
 which was “ holy, innocent , <$rv.,” (Hebrews, vii. 26). Can anything give us so exalted 
 an idea of the value of immortal souls in the eyes of God, or stimulate us so strongly 
 to co-operate in their salvation, as these words of the Apostle, “ Redempti pretioso 
 sanguine Christi! ” Woe to us, if either through neglect and indifference in regard to 
 
324 
 
 1 ST. PETER, /. 
 
 icert. 
 
 20 . Foreknown, indeed, before 
 the foundation of the world, but 
 manifested in the last times for you, 
 
 21. Who, through him, are faith¬ 
 ful in God, who raised him up from 
 the dead, and hath given him glory, 
 that your faith and hope might be 
 in God. 
 
 22. Purifying your souls in the 
 obedience of charity, with a bro¬ 
 therly love from a sincere heart 
 love one another earnestly : 
 
 paraphrase. 
 
 20. Who was predestined from eternity to ransom 
 us; however, it was only in the last stage of the world, 
 upon which you have fallen, that he has been fully mani¬ 
 fested, and all the circumstances of redemption fully 
 made known, for your peculiar advantage. 
 
 21. Who. through his grace and merits, have faith 
 in God, who raised him from the dead, and conferred 
 glory on him, that your faith and hope might be 
 firmly founded on God. 
 
 22. Having, by obedience to the precepts of the law, 
 of which charity is the plenitude, purified your hearts, 
 through the grace of God’s holy spirit, love each other 
 ardently and perseveringly, as brothers, with a sincere 
 brotherly love, and from a pure heart. 
 
 Commentary. 
 
 those under our care, or, through positive scandal, we cause the blood of a God to 
 have flown in vain, for immortal souls! “ Better for us that a mill-stone were tied 
 
 about our neck and we were drowned in the depth of the sea.” 
 
 20. “Fore-known,” that is predestined, “before the foundation.” In Greek, 
 7 rpo KarafioXrje, “ before casting the foundation of the world,” that is to say, from eternity. 
 “ But manifested in the last times.” Christ made his appearance on this earth, and 
 displayed the mysteries of his redemption, in the last stage of the world; “ for you,” 
 Jews, to Whom the kingdom of God was first announced, or “for you,” who live in this 
 last age, who are partakers of redemption, and are in a special manner bound to make 
 a return of love; each one can appreciate to himself the passion of Christ.—“dilexit 
 me et tradidit semetipsum pro me.” —(Galatians, ii. 20). 
 
 21. “Who, through him,” through his grace and merits, “are faithful in God.” 
 In the ordinary Greek, believe in God; the Vatican MS. supports the Vulgate; from 
 God’s grace alone faith can come. “Who raised him from the dead;” the raising of 
 Christ from the dead, although common to the three Persons of the adorable Trinity, 
 being an act of power, is, by appropriation, ascribed to God the Father. “ And hath 
 given him glory ; ” the glory of Christ commenced in his Resurrection, and was 
 continued in his Ascension, in the mission of the Holy Ghost, in the preaching of his 
 gospel, &c., so that he was declared the Lord of angels and of men, of heaven and 
 earth, and received that renown which he had before the world was—(John, xvii. 5). 
 “That your faith” (which would be vain, if Christ had not risen, 1 Cor. xv. 5)— 
 “ and hope, might be in God ; ” for, by rising from the dead, has given us a sure 
 hope and earnest of being one day raised with him, our glorified head, to a glorious 
 and immortal life. 
 
 22. From verse 17, to this, may be included in a parenthesis, in which the Apostle 
 turns aside from the moral exhortation commenced verse 13 to enlarge on the blessings 
 of man’s redemption, “purifying your souls in the obedience of charity.” In the 
 Greek, in the obedience of truth, the meaning of which will be, having purified your 
 hearts through faith in God’s truths. Similar is the passage (Acts xv.), “ fide purifica 7 is 
 cor da eorum .” In the ordinary Greek are added here the words through the spirit; 
 they are not, however, found in our Vulgate, nor in the Vatican MS. “ With a 
 brotherly love.” In Greek, eig (fnXadeX^Lav awtroKpLrov, unto a brotherly love without 
 hypocrisy. According to which the meaning would be: having purified your hearts by 
 obedience to faith, through God’s spirit, so as to promote and advance a sincere 
 brotherly love. “ From a sincere heart.” In the ordinary Greek, etc nadapag Kapdiag, 
 from a pure heart. The word “pure” is not found in the Alexandrian or Vatican 
 MMS. From the Greek words above quoted, it is clear, the word “sincere” or ivithout 
 hypocrisy , awivoKpirov, should be joined not with “ heart,” as in our English version, 
 but with “ brotherly love.” The meaning of the entire verse comes to this : that 
 having purified their souls and affections, by the observance of the entire law, and 
 having particularly in view to advance in brotherly love, they should continue to entertain 
 
1 ST. PETER, 1. 
 
 325 
 
 paraphrase* 
 
 23. This brotherly love, which you should have for 
 one another, is grounded on the spiritual regeneration 
 you have all received in common ; for, you have been 
 born again, and received a new spiritual existence, not 
 from a principle, or seed of corruption, but from the 
 seed of incorruption, and that is the word of God, who 
 liveth and endureth for ever. 
 
 24. In your first birth, you were begotten of a cor¬ 
 ruptible seed; for, according to the prophet Isaias, 
 (chap. xl. 6), every man is as frail and corruptible as 
 grass, and all his glory as transient and fleeting as the 
 flower of grass; the grass withers and its flower falls 
 away. Hence, as man viewed according to his earthly 
 origin, with all his glory passes away, the seed from 
 which he springs must be corruptible. 
 
 25. But the seed from which you derive your second 
 
 Commentary* 
 
 a pure and ardent love for one another. Alas! where is there any other precept of 
 our blessed Redeemer so shamefully violated as this peculiar one, which he emphatically 
 calls his own—“ This is my precept, that you love one another ” ? 
 
 # 23. “ Being born again not of corruptible seed.” In these words, he shows the 
 chief grounds on which their pure and persevering brotherly love is founded. They are 
 brethren, by a new spiritual generation, having received a new essence and existence, 
 not from any human principle or corruptible seed (qui non ex sanguinibus , ?ieque ex 
 voiuntate carnis , neque ex voluntate viri —John, i.), “ but from an incorruptible seed ”— 
 ( Sed ex Deo natisunt), this seed is “the word of the living and ever enduring God.” 
 What is meant by this “ word ” is a matter of dispute with Commentators ; some 
 understanding by it, the word of revelation, the gospel preached to them ; or, rather, the 
 faith and preventing graces of God, consequent on hearing the preaching of the gospel. 
 All these dispositions of faith, joined with hope and penance, being placed in the soul, 
 serving as the seed of the new life, God infuses sanctifying grace, and thereby bestows 
 a new spiritual existence of which the word of God was the seed. Others understand 
 by it the form of the sacrament of Baptism—“ I baptize thee in the name of the Father, 
 6 rc.” —which, being added to the matter or element, constitutes the sacrament of 
 regeneration, accedit verbnm ad elementum et ft sacramentum —St. Augustine. The former 
 opinion, referring it to the word of revelation, which is the seed of faith, and the other 
 dispositions, that precede the infusion of sanctifying grace, appears the more probable. 
 
 “ The word of God who liveth and remaineth for ever,” may be also rendered from 
 the Greek, \oyov '(wvtoq Qeov kcu iievovtoq, which (word) liveth and remaineth for ever. 
 The latter signification is, however, included in the former ; for, if God remains for 
 ever, 50 shall his word, which is his seed. 
 
 24. He proves the first part of the assertion implied in verse 23, that in their first, 
 or carnal birth, they were born of a corruptible seed (“being born again not of cor¬ 
 ruptible seed.”) This he shows from the prophet Isaias (chap. xl. 6), “ all flesh is as 
 grass by “flesh” is meant human nature, or, man viewed according to his earthly or 
 carnal generation ; then, every man, viewed in this respect, is as frail and corruptible 
 “asgrass,” and, consequently, the seed from which he was begotten, or, the principle 
 of his human generation, was corruptible. “ And all the glory thereof as the floiver of 
 grass,” that is, all the celebrity, fame, and honours, which dazzle and attract the eyes 
 of men, are as nought, passing away, like smoke and vapour. “ The grass is withered 
 and the flower thereof its frailest part, thus, an apt image of all earthly and human 
 grandeur, “ is fallen away.” Oh ! what an idea is here conveyed to us of the uncertainty 
 and instability of all human honours and enjoyment. They are likened by the Spirit of 
 God to “ the flower of the grass,” the frailest thing that exists— “homo, sicut fcenum dies 
 ejus, sicut flos agri sic efflorebit, tanquam spiritus transibit in illo et non subsistet , et non 
 cognoscet amplius locum suumf —(Psalm cii. 15). 
 
 25. From the same passage of Isaias, he proves, that the seed from which we have 
 
 23. Being born again, not of cor¬ 
 ruptible seed, but incorruptible by 
 the word of God who liveth and 
 remaineth for ever. 
 
 24. For all flesh is as grass : and 
 all the glory thereof as the flower of 
 grass. The grass is withered and 
 the flower thereof is fallen away. 
 
 25* But the word of the Lord 
 
326 
 
 1 ST. PETER, 1. 
 
 
 tlei't. 
 
 endureth for ever, and this is the 
 word which by the gospel hath been 
 preached unto you. 
 
 paraphrase* 
 
 generation is incorruptible ; for, according to the same 
 prophet, “the word of the Lord remains for ever.” 
 Now, the word referred to by Isaias, is the same that 
 was preached to you, and the same that has been 
 the seed of your spiritual regeneration. 
 
 Commentary 
 
 derived our second , or spiritual generation, is incorruptible; for, in Isaias it is said “that 
 fhe word of the Lord endureth for ever.”—(Chap. xl. 8). Now, the word which, 
 according to Isaias, endureth fer ever, is that, “ which by the gospel has been preached 
 to you and this same is the word or seed of which you have been spiritually begotten, 
 and have derived your new spiritual existence by sanctifying grace. The “word,” of 
 which we are spiritually begotten, most likely refers to the word of God’s revelation, 
 from which we conceive faith—the first grace in the order of justification, and the first 
 of the dispositions consequent on which, as a seed, God infuses the form of a new 
 spiritual existence, viz., sanctifying grace. The conclusion which the Apostle wishes us 
 to draw from this incorruptibility of the principle of our new birth is, that our charity 
 and love for our brethren (verse 22) should correspond with the qualities of this prin¬ 
 ciple, that it should be constant, enduring, persevering, pure, and holy. 
 
 
 
 
 
 
 
 
 J 
 
327 
 
 § 
 
 1 ST. PETER ,, II. 
 
 CHAPTER II. 
 
 Bnalysi s. 
 
 In this chapter, the Apostle, alluding to the spiritual regeneration (1-23), by which the 
 faithful contracted towards one another the relation of spiritual brotherhood, calls upon 
 them to lay aside the vices opposed to the exercise of fraternal charity (1), and as they 
 had lately received a new spiritual existence, to continue to covet the milk of the divine 
 word (2), the sweets of which they already experienced (3). 
 
 He, in the next place, views them wider a different respect, as living stones of the spiritual 
 edifice, of which Christ was the chief corner-stone ; and that he was the corner-stone of 
 his Church, the Apostle proves from Isaias (4-7). He shows, that while to the believers 
 Christ is a source of glory and honour, by their incorporation with him, to the 
 unbelievers, he is the occasion of ruin (7, 8). 
 
 He applies to the Christian converts, the exalted titles bestowed by God on his chosen people 
 of old (9), and shows the magnitude of the blessings bestowed on them, by contrasting their 
 present benefits, with their former deplorable condition (10). He encourages them to 
 subdue their passions, and to edify, by their good zuorks, the unconverted Gentiles 
 
 (Hi 12 )* 
 
 He inculcates the duty of subjection to temporal rulers, whether exercising supreme or 
 subordinate authority, as both derive it from God (13, 14), and he enjoins this duty on 
 the ground, that God wills it so. He also tells them not to make the liberty, into which 
 Christ asserted them, the pretext of insubordination, and of unrestrained licentiousness, 
 
 (i5> l6 )- ' 
 
 He, then, descending to domestic obedience, enjoins on servants, the duty of obedience to 
 their masters, even to such as are unkind (11). He encourages them, to suffer wrongs 
 patiently after the example of Christ, he shows the great merit of such patience (19-24), 
 and points out the great blessing of redemption through Christ (25). 
 
 paraphrase* 
 
 1. As, then, you have received a new spiritual re¬ 
 generation (i. 23), having divested yourselves of the 
 vices and evil inclinations, opposed to fraternal 
 charity, that is to say, the deliberate desire of injuring 
 one another, every deceitful design of inflicting on 
 your neighbour a private injury, all feelings of dis¬ 
 simulation and hypocrisy, all feelings of envy at our 
 neighbour’s prosperity, all attempts at slandering his 
 reputation. 
 
 Commentary* 
 
 1. “Wherefore,” has reference to chap. i. 23, where it is said, the converted Jews 
 and Gentiles received a new spiritual birth, whereby they contracted the relation of a 
 spiritual brotherhood towards each other. The Apostle now exhorts them to lay aside 
 the vices and wicked passions, opposed to the exercise of fraternal charity. 
 
 “ Laying away f these words probably contain an allusion to their laying aside their 
 clothes at baptism, which was an emblem of their putting away the sinfulness of their 
 corrupt nature. 
 
 1. WHEREFORE laying away 
 all malice, and all guile, and dis¬ 
 simulations and envies and afl 
 detractions. 
 
0 
 
 28 
 
 1 ST. PETER, II. 
 
 ITert. 
 
 2. As new born babes, desire the 
 rational milk without guile, that 
 whereby you may grow unto salva¬ 
 tion. 
 
 3. If so be you have tasted that 
 the Lord is sweet. 
 
 4. Unto whom coming, as to a 
 
 paraphrase* 
 
 2. Like newly born babes, on whom has been lately 
 conferred the new birth of grace, eagerly long for, and 
 imbibe the spiritual and intellectual milk of divine 
 truth, free from every corrupt admixture of error, so 
 that it may strengthen and nourish you, until you shall 
 have arrived at the full vigour and maturity of spiritual 
 manhood, in the life to come. 
 
 3. Continue to imbibe this spiritual milk, since, 
 indeed, you have already tasted in baptism the sweet¬ 
 ness of those graces and consolations, which the Lord 
 Jesus has benignly bestowed upon you. 
 
 4. Unto whom approaching by a conformity of life, 
 
 Commentary* 
 
 “Guile,” a deceitful design of circumventing and injuring our neighbour. “Dis¬ 
 simulations,” showing in our actions, the opposite feelings of those which we actually 
 entertain. The vices here enumerated are quite opposed to the simplicity of that 
 spiritual infancy, upon which they have just entered. 
 
 2. “ As new born babes,” i.e., as persons, who have just received the spiritual life 
 of grace, “ desire the rational milk.” By “ milk,” is commonly understood the doctrine 
 of Christ whether it regard faith or moral duties, and this he calls “rational,” that is, 
 spiritual or intellectual , to show that he is not referring to material milk. The word 
 “rational,” (in Greek, to Xo-yiKov), is employed in this sense by St. Paul (Rom. xii.), 
 “ rationabile obsequium vestrum ,” which the Greek, aloXov ya Xa, shows to be connected 
 with the word “milk.” It is also termed “without guile,” unadulterated by the 
 admixture of false and erroneous doctrine. The Jewish converts, in particular, were 
 anxious to add to the Gospel truth certain false tenets respecting the necessity of the 
 ceremonial law of Moses. “ That thereby you may grow unto salvation,” that, owing 
 to the vigour imparted to you by this spiritual milk of God’s holy word, you may 
 arrive at the consummation of spiritual manhood, which is accomplished in the life to 
 come. 
 
 Query. —How reconcile this with St. Paul (1 Epistle to Cor. chap, iii.), where he 
 says that not milk but solid food is the nourishment of those who are well instructed in 
 the faith ? 
 
 Answer. —There is no opposition between both Apostles. The word “ milk,” in 
 this passage, is contrasted with their former carnal mode of living, and not with the 
 solid food, referred to by St. Paul. It may be, also, said in reply, that, during our 
 term here below, we are in a kind of spiritual infancy; in a certain sense, all 
 the doctrines of Christ are milk, accommodated to our present condition, contrasted 
 with the life to come. The words, “unto salvation,” are wanting in many Greek 
 copies. They are, however, admitted to be genuine by critics, on the authority of the 
 chief manuscripts. 
 
 3. “ If so be you have tasted,” &c. The word “ if” may be taken conditionally, thus : 
 If, however, you have tasted, &c. (as I know you have). It is better, however, 
 understand it to mean, since, a meaning warranted by the Greek, ehrep, as if he said, 
 since, indeed, you have tasted, how sweet the Lord is. In the Vatican MS it is el 
 not, e’nrep. The Apostle here alludes to Psalm xxxiii. : “ gustate et videte, quoniam 
 suavis est DominusP For “ sweet,” the Hebrew word in the Psalm is, good, and in the 
 Greek, as here, benign, ^p^oroq. By some, this verse is understood of the participation 
 of the Holy Eucharist, which in the early ages was received after baptism. The words 
 are employed by the Apostle to imply, that as children, after tasting of their mother’s 
 milk, become fonder of it, so ought the Christian converts desire more and more, that 
 wholesome milk of God’s holy word, the sweets and consolations of which they have 
 already experienced. 
 
 4. After having regarded the Christian converts under the relation of spiritual children, 
 who should continue to partake, during life, of the pure and nutritious food of Christian 
 doctrine, the Apostle views them under a different respect viz., as living stones of the 
 spiritual edifice of the Church, the great foundation and corner-stone of which was. 
 
1 ST. PETER , 11. 
 
 329 
 
 ftest. 
 
 living stone, rejected indeed by men, 
 but chosen and made honourable by 
 God : 
 
 5. Be you also as living stones 
 built up, a spiritual house, a holy 
 priesthood, to offer up spiritual sa¬ 
 crifices acceptable to God by Jesus 
 Christ. 
 
 paraphrase. 
 
 as unto a living stone, whereon is built the sacred 
 edifice of the Church, and whereby is also communi¬ 
 cated a spiritual life to the parts that form the super¬ 
 structure ; a stone, rejected as valueless, by men; but, 
 chosen by God as the foundation of his Church, and 
 honoured by him in his Resurrection, Ascension, and 
 the other mysteries of his glory. 
 
 5. You, also, as living stones, to whom he imparted 
 the life of grace, are built up to form the spiritual 
 edifice of his Church. You are, likewise, in a certain 
 sense, an assemblage of holy priests; inasmuch, as you 
 are constituted to offer up the spiritual sacrifices of good 
 works, rendered acceptable to God through the merits 
 of Jesus Christ. 
 
 Commentary* 
 
 Christ. f 3 e it is, that continually imparts life and animation to the different parts of 
 this spiritual edifice; and they should continue to approach him by good works and 
 charity, after having been incorporated with him in baptism. “ Unto whom coming,” 
 by good works and charity, “ as to a living stone “ living ,” because he imparts life 
 to all the other parts of the spiritual edifice. These words, “living stone,” show that 
 the Apostle is here employing metaphorical language—“rejected by men,”—“ his own 
 received him not” —(John i. n). They would not have “ this man to reign over them.” 
 (Luke xix. 14). There is an allusion in the Text to (Psalm cxvii. 22), “ the stone which 
 the Guilders rejected” &c. “But chosen by God,” as select and excellent, to become 
 the foundation of his Church, “ and honourable by God.” Honoured in his Resurrection, 
 Ascension, in the glorious and adorable name of Jesus, &c. The Apostle, addressing the 
 Jewish Christians, borrows his images from the temple and its service; hence, he 
 represents Christ as the corner-stone of the edifice, and the faithful were to lead the life 
 of grace, as its living, component parts. 
 
 5. “ Be you also as living stones ;” “living,” through the life of grace, which Christ 
 has imparted to you ; the*word “living” is also employed to show more clearly the 
 metaphor, and to admonish them to promote, by good works, the advancement of the 
 mystic edifice. “ Be you built up ; ” the Greek word, oiKolo/itLcrde, admits of being 
 rendered in the indicative mood also, you are built up; and, this latter is the more 
 probable construction; for the Apostle, has principally in view here, to point out the 
 dignity to which Christians are raised by their connection with Christ; “ a spiritual 
 house,” the faithful are built up, and from the superstructure of the spiritual and 
 mystical edifice of the Church. 
 
 Objection. —Is not the Church, then, invisible ? 
 
 Answer. —By no means. The word “ spiritual,” is not opposed to visible , but to a 
 material house, such as the temple of Solomon. Hence, it means mystical, as typified 
 in the Old Testament, by the material temple of Solomon and the Tabernacle ; but, 
 this, by no means, implies, that the thing typified is invisible; for, the men who 
 constitute the living stones of this edifice surely are visible, and so must the house 
 which they compose. “ A holy priesthood.” 
 
 Objection. —Is not the Christian, therefore, a priestly state, and are not all 
 Christians priests? , 
 
 Answer. —By no means. It is clear that the words are taken metaphorically, for 
 the entire passage is nothing more than a series of metaphors, contained in the words, 
 “infants,” “milk,” “living stone,” “living stones,” “spiritual house;” hence, the 
 words mean, you are a collection of priests in a general, figurative sense, inasmuch 
 as you are constituted to offer up “ spiritual sacrifices,” that is, good works, called 
 “ sacrifices ” in a general sense, as offered to the Supreme Being, and “ spiritual,” as 
 opposed to the offerings of bulls and goats, presented by the Jews. “Acceptable 
 to God by Jesus Christ,” since it is in consideratioi. of the merits of Christ applied to 
 them, that our works are acceptable with God. From the entire context, it is quite 
 evident, that the word “ priesthood ” is taken methaphorically, as are the functions of 
 
1 ST. PETER, II. 
 
 330 
 
 TTei't. 
 
 6. Wherefore it is said in the 
 Scripture: Behold I lay in Sion a 
 chief corner-stone , elect, precious. 
 And he that shall believe in him, 
 shall not be confounded . 
 
 7. To you, therefore, that be¬ 
 lieve, he is honour ; but to them 
 
 paraphrase* 
 
 6. It is to point out to us, that Christ is the living 
 foundation of his Church, that the following words are 
 contained in the sacred Scripture (Isaias, xxviii.): 
 Behold I place in Sion—in which was contained the 
 palace of David, and, was a type of the Church, 
 wherein Christ reigns—a chief corner-stone, whereby 
 the entire edifice is bound together, propped up and 
 supported; chosen for this, in preference to every 
 other, and “precious,” owing to the infinite dignity of 
 his person, in which are united the divine and human 
 natures. Whosoever shall believe, and place his trust 
 in him, will not be confounded in his expectation. 
 
 7. To you, therefore, that believe in him, will 
 belong the special privileges of not being confounded in 
 
 Commentary. 
 
 these priests, consisting in offering to God spiritual sacrifices, since a sacrifice , properly 
 so called, must always contain an external object, &c. But, what puts the matter 
 beyond all doubt, is the expression in verse 9, “a kingly priesthood.” These words 
 refer to the same priesthood, of which mention is made here, “a holy priesthood.” 
 Now, in verse, 9, the word “ priesthood ” is used figuratively ; for it is one of the glorious 
 titles which God confers on his chosen people, the Jews, whom he calls “ a priestly 
 kingdom” (Exodus, xix. 6); and this glorious title, St. Peter here tells us, is typically 
 verified in the Christian Church. Now, will any one say, that all the Jews were priests 
 in the strict sense of the word ? If so, why confine the priesthood to the tribe of Levi 
 and family of Aaron? Why should Core, Dathan, and Abiron, be punished for 
 attempting to discharge the priestly functions ? The word, then, is taken figuratively 
 in its typical meaning, when referred to carnal Israel (Exodus, xix.), as it is also in its 
 typified application to the spiritual Israel of the Christian Church in this passage. 
 Moreover, the word “priests” is to be applied in the same sense to Christians, as the 
 word “kingdom,” that is to say, kings (Apocalypse, i. 6), wh^e there is question of all 
 Christians, and, where it is manifest the word must be employed figuratively. Should, 
 however, any one insist in giving the word its literal meaning, then it is to be confined 
 to such as God has called in his Church to the office of priests, as he called Aaron. 
 
 6 . “ Wherefore, it is said in the Scripture.” In Creek, TTEpie^t zv ypci<f)r], “ is it 
 contained in Scripture .”—(Isaias, xxviii. 16). The Apostle quotes the passage, with 
 some transposition of the words. He expresses the sense, however, both of the Hebrew 
 and Septuagint. He proves, from the prophet, that Christ was made the living foun¬ 
 dation of his Church. “ Behold I will place in (Mount) Sion ”—a type of the Christian 
 Church—“ a chief corner stone f because, he supports the edifice ; and, by a Hebrew 
 idiom, the rulers and governors are called the corners or angles of the people, as being 
 their chief props of support.—(Judges, xxi. 1 ; 1 Kings, xiv.; Isaias, xix.) Christ 
 might be called the “ corner-stone ,” because he connects and unites in one, the two walls 
 of Jews and Gentiles (Ephes. ii. 14-21) ; 11 electf for, in no other name can salvation 
 be found; “ and precious ,” and most highly honoured, since, “in His name every knee 
 in heaven, &c., must bow.” (Philip, ii. 10). “ And he that shall believe in him shall not be 
 confounded .” The Apostle quotes from the Septuagint version. In the Hebrew, 
 instead of “ shall not be confounded ,” we have “ let him not hasten .” The sense, however, 
 is the same, for, the word “ hasten f expresses the hurry and trepidation, consequent on 
 confusion or disappointment in one’s expectation ; hence, the words mean, he need 
 not be in that hurried anxiety into which those are thrown, who dread disappointment 
 in any important concern (see Rom. ix. 33). 
 
 7. “ To you, therefore, that believe, he is honour.” The word “ hoiour ” may refer 
 either to the last part of the preceding verse, “ shall not be confounded ,” or, to u precious f 
 that is, honourable. This “ corner-stone ” is honourable and precious. To you, there¬ 
 fore, who as living stones, are constructed as a part of the spiritual edifice on him, and 
 incorporated with Him, shall be given a share in the honour and preciousness, which 
 belongs to him.— (See Paraphrase). The Apostle wishes to show the glory of the 
 
33i 
 
 1 ST. PETER, II. 
 
 xrest. 
 
 that believe not, the stone which 
 the builders rejected\ the same is 
 made the head of the corner: 
 
 8. And a stone of stumbling, and 
 a rock of scandal, to them who 
 stumble at the word, neither do be¬ 
 lieve whereunto also they are set. 
 
 9. But you are a chosen genera¬ 
 tion, a kingly priesthood, a holy 
 nation, a purchased people; that 
 you may declare his virtues, who 
 hath called you out of darkness, 
 into his marvellous light, 
 
 paraphrase* 
 
 your hopes ; or, to you, who by faith are incorporated 
 with him, will belong, a share and participation in the 
 honour conferred on him ; but to those who refuse to 
 believe in him, this same stone, which the builders 
 rejected, shall, in despite of their efforts and machina¬ 
 tions against him, become “ the head of the corner ,” by 
 being vested with supreme, legal, and judicial authority, 
 so as to punish and destroy them. 
 
 8. And he shall become a stone of offence, which 
 shall cause them to fall, and a rock of scandal, against 
 which they shall be dashed, who stumble against his 
 word, and refuse to obey; into this blindness and 
 incredulity, they are permitted by God to fall, in 
 punishment of their sins, and their resistance to divine 
 grace. 
 
 9. But you are, in a still more exalted sense than 
 were the Jewish people of old, a chosen generation, 
 peculiarly selected by God as his chosen people—a 
 kingly priesthood, in whom are united the exalted 
 dignities of kings and priests at the same time—a holy 
 nation called to interior sanctity, and rendered such, 
 by the plentiful effusion of heavenly and sanctifying * 
 grace—a purchased people, whom your Lord has 
 rescued and redeemed by the effusion of his blood, 
 and asserted into liberty, thereby making you his own 
 peculiar possession, in order that you may announce, 
 and loudly proclaim the wonderful attributes and per¬ 
 fections of him who called you forth from the .dark¬ 
 ness of vice and ignorance, in which you were involved, 
 into the light of faith, which reveals to you the 
 admirable truths and mysteries of his gospel. 
 
 Commentary. 
 
 believers, and the greatness of the benefits conferred on them, by being incorporated 
 with Christ, and this he does the more clearly, by contrasting their advantages with 
 the evils, in which the unbelievers are involved,“ But to them, that believe not; ” 11 the 
 stone which the builders rejected ; ” by “ builders ” are meant the Scribes and Pharisees, 
 who under pretext of zeal for their religion, rejected Christ, and persecuted him unto 
 death, this stone is “ made for them , the head of the corner,” that is, He who is repre¬ 
 sented by this stone, is vested with supreme authority, to punish and destroy them. 
 The words are taken from Psalm cxvii. 21. 
 
 8. In the first words of this verse, there is an allusion to Isaias (viii. 14). The 
 words “ stone of stumbling, and rock of scandal,” probably mean the same thing, 
 which is repeated* for the sake of emphasis, in two different forms of expression ; “ who 
 stumble at the word,” that is, who make it the occasion of sin and unbelief; “ neither 
 do believe,” they stumble against his word, by their positive incredulity and unbelief. 
 “ WhereuntQ also they are set.” Some Commentators understand these words to mean, 
 that they were set, and appointed by God to believe this word, which, through incre¬ 
 dulity, they rejected. Looking, however, to the construction in the Greek, where, for 
 “ neither do believe,” we have but one word, aneiOowreQ, disbelieving ; the most probable 
 construction seems to be that given in the Paraphrase. “ Whereunto,” i.e., into which 
 unbelief they are permitted by God to fall in punishment of their sins. There is nothing 
 in this, which is not perfectly warranted by the sacred Scripture. “ God delivered them 
 up to a reprobate sense.”—(Rom. i. 28; 1 Thessal. ; 2 Thessal. ii. 10). On which 
 passages, (see Commentary.) 
 
 9. The Apostle now reckons up the glorious titles and prerogatives conferred by 
 God on the faithful. These several titles were originally bestowed on his chosen 
 people, the Jews, but, as “ all things happened unto them in figure” (Cor. x.), hence, 
 
332 
 
 1 ST. PETER , II. 
 
 Ze%L l^arapbrase. 
 
 io. Who in time past were not a io . You can estimate the magnitude of God's favors 
 people : but are now the people of to you, by considering your former wretched condition, 
 God. Who had not obtained mercy ; and comparing it with the present. You, who were 
 but now have obtained mercy. not his people, while following the bent of your passions, 
 
 are now become the people of God, by the obedience 
 of faith and love, and you who had not obtained mercy, 
 while involved in the darkness of ignorance and 
 servitude of sin, have now obtained mercy, by being 
 called to the bosom of his Church. 
 
 Commentary* 
 
 the Apostle applies, in a still more exalted sense, the same glorious titles to spiritual 
 Israel, the children of the promise called in Isaac. ‘‘ You are a chosen generation,” 
 which according to some, is taken from Isaias (xliii. 20), “ my people, my chosen,” also 
 from Deuteronomy (chap, iv., viii., x., xiv.), and elsewhere ; “ a kingly priesthood,” 
 from Exodus (xix. 6), where it is written, “ a priestly kingdom. ” The Apostle, 
 however, here quotes, according to the Septuagint version. The words mean that they 
 are priests and kings at the same time. This meaning is also conveyed (Apocalypse, 
 i. 6). Hence, it appears, that as the word “ kings ” is employed figuratively, so is the 
 word priesthood, or priests , in like manner. 
 
 “ A holy nation,” from Deuteronomy (vii. 6), “ because thou art a holy people to 
 the Lord thy God.” Also (Exodus, xix. 6). They are called a “holy nation” in the 
 same sense, in which the Church is termed holy , viz., in her doctrine, sacraments, foun¬ 
 der, and many members, in the abundant means of sanctity, and the plentiful effusion 
 of sanctifying grace ; all Christians are called to the state and practice of sanctity ; “a 
 purchased people,” that is, a people asserted into liberty, and fully ransomed, so as to 
 become peculiarly his (Exodus, xix. 6), 11 you shall be my peculiar possession above all 
 people ; ’’ also, Deuteronomy (vii. 6). “ That you may declare his virtues; ” by “ virtues,” 
 
 as appears from the Greek, rag ctperag, are meant, his attributes and perfections, his 
 power, his goodness, mercy, &c. There is allusion made to the canticle, which the 
 Jewish people sang, proclaiming God’s perfections after their deliverance from the 
 Egyptian bondage, when they crossed the Red Sea. “ Who hath called you out of 
 darkness,” that is, the darkness of sin and ignorance, in which the Jews, as well as the 
 Gentiles, were involved (Isaias, lx.), “surge, illuminare Jerusalem ” (Matthew, iv.), 
 “ populus qui sedebat in tenebris , vidit lucent magnamP “ Into his marvellous light,” the 
 light of faith, which proposed to their view, the marvellous mysteries of God’s designs 
 upon man, and the whole economy of man’s redemption. 
 
 10. The Apostle places in a clear light the magnitude of God’s benefits towards 
 them, by reminding them of their former wretched condition—“ Who in time past , 
 were not a people ,” &c. This quotation is taken from the Prophet Osee (chap. ii. 23, 24), 
 and it is quoted by St. Paul (ix. ad Rom.) to prove the vocation of the Gentiles to 
 the faith. This, he shows, by taking the text in its mystical sense-; for, in its literal 
 signification, it refers to the deliverance of the Jews from the kings of Syria, after 
 they turned aside, to the worship of the false gods. From this passage, some Expositors 
 derive an argument in favour of the opinion, that this Epistle was addressed to the 
 Gentile converts. All, however, that would follow at most from this and other such 
 passages is, that the Epistle was addressed to Jews and Gentiles indiscriminately, and 
 that some parts of it primarily regard the Gentile converts ; and others, the Jews. Nor, 
 would that necessarily follow, because, passages, like that from Osee might refer to both 
 Jews and Gentiles ; to the former, in its literal, and to the latter, in its mystical sense, and 
 St. Peter here applies it in a far more exalted meaning to the Jews, to whom it was 
 originally addressed. (In v. 12. He addresses the Jews directly.) This L the opinion 
 of St. Jerome on Osee, or, we might say, that “the children of Juda, and the children 
 of Israel, who were to be gathered together,” (Osee, i. 11), represented, respectively— 
 the former, the Jewish converts; the latter, the Gentiles; and that the text here 
 taken from Osee (ii. 23), includes both; St. Paul applies it to the Gentiles, and 
 St. Peter here applies it to the Jews converted to the faith. Hence, no proof that this 
 Epistle was addressed to the Gentile converts. 
 
2 ST. PETER , II. 
 
 333 
 
 Ue£t. 
 
 II. Dearly beloved. I beseech you 
 as strangers and pilgrims, to refrain 
 yourselves from carnal desires 
 which war against the soul, 
 
 12. Having your conversation 
 good among the Gentiles; that 
 whereas they speak against you as 
 evil doers, they may by the good 
 works which they shall behold in 
 you, glorify God in the day of visita¬ 
 tion. 
 
 13. Be ye subject therefore to 
 every human creature for God’s 
 sake : whether it be to the king as 
 excelling : 
 
 paraphrase* 
 
 11. Dearly beloved, I earnestly exhort and implore 
 of you, as strangers here below, and pilgrims travelling 
 on through this vale of tears towards your heavenly 
 country, to refrain from, and have no communication 
 with, these carnal desires so much valued by this 
 world, and which war against the soul, and ruin its 
 eternal interests. 
 
 12. Leading an edifying and praiseworthy life, 
 among the unconverted Gentiles, so that instead of 
 reproaching you, and speaking against you as male¬ 
 factors, as they do at present, they may, upon a closer 
 inspection of your good works, give glory to God in 
 the day on which he may be pleased to visit them in 
 his mercy, and give them his grace and faith. 
 
 13. Be subject, therefore, and obedient to every 
 human being, whether Jew or Gentile, faithful or 
 unbeliever, placed in authority over you, for the sake 
 of God whom they represent, and by whose ordinance 
 they rule, whether to the king or emperor, as exer¬ 
 cising supreme temporal authority in the state. 
 
 Commentary. 
 
 11. “I beseech you,” may also bear, as appears from the Greek, TrapafcaXw^the signi¬ 
 fication of, I exhort you , as “ strangers and pilgrims.” Reference is made to the 
 condition of Christians here below, whose country is heaven, and who are here living 
 in a foreign land. The idea may have been suggested by the condition of the Jews 
 scattered in foreign regions, far away from Judea. “ To refrain yourselves from carnal 
 desires.” As travellers should not busy themselves with the concerns of the countries 
 through which they pass, so neither should Christians, travelling on through this strange 
 land, towards their heavenly country, take any part in these carnal, noxious desires of 
 pleasures, honours, and riches, so much prized by this world. “ Which war against the 
 soul;” these desires, if indulged into an illicit extent, and for bad ends, ruin the life 
 of the soul, and involve it in spiritual and eternal death. 
 
 12. “Having your conversation,” that is, the whole course of your conduct and 
 actions, “ good,” or praiseworthy and edifying. “ Among the Gentiles,” the unconverted 
 Gentiles, among whom they live in Pontus, Galatia, &c. “That whereas they speak of 
 you as evil doers.” The Greek for “whereas,” kv <S, means, instead of. “Speaking 
 ill of you as evil doers,” probably refers to the charges of infanticide and other 
 obscenities, which the early Christians were accused of having committed at their 
 meetings by the Pagans. This we learn from St. Justin Martyr, Eusebius (libro 5, Hist. 
 Eccles. 1). The frightful crimes committed by the Gnostic heretics, in their conventicles, 
 might have given some grounds for charging Christians in general with the perpetration 
 of impure actions at their meetings (Epiphanius in Heresi Gnosticorum). The principal 
 accusation, however, to which St. Peter here refers, would appear to be, as the context 
 warrants us in thinking, that of refusing to obey the temporal magistrates and governors. 
 “ In the day of visitation,” most probably regards the gracious visitation of God, when 
 he will visit them in his mercy, and call them to his holy faith. 
 
 13. It appears that at this time the Jews were imbued with a spirit of disaffection 
 towards the Roman emperors, as we learn from Josephus and Suetonius; they con¬ 
 sidered it degrading to the chosen people of God, the descendants of Abraham, to 
 whom were made so many and such magnificent promises, to obey or pay tribute to 
 foreigners and unbelievers. This spirit they carried with them into the very bosom of 
 Christianity. The foolish rebellion of Judas of Galilee (Acts, v. 37), would serve to 
 fasten more closely this imputation of insubordination, so injurious to the spread of 
 the Gospel, on the Christians, whose teachers were Galileans. Hence, the zeal dis¬ 
 played by St. Peter and by St. Paul (Rom. xiii., and Titus, iii.) in instructing the 
 Christians of their own day, and at all future times, regarding their obligations 
 in this respect. “ Be ye subject, therefore, to every human creature.” The word 
 
334 
 
 1 ST. PETER, II. 
 
 TEest. 
 
 14. Or to governors as sent by 
 him for the punishment of evil doers, 
 and for the praise of the good : 
 
 15. For so is the will of God, that 
 by doing well you may put to silence 
 the ignorance of foolish men: 
 
 16. As free, and not as making 
 liberty a cloak for malice, but as the 
 servants of God. 
 
 paraphrase. 
 
 14. Or to governors or other inferior magistrates 
 as sent by the same God, for the purpose of upholding 
 order, by rewarding those who do good, and punishing 
 such as do evil. 
 
 15. For the will of God is this, that by your good 
 actions yon close, or rather muzzle, the mouths of 
 foolish, ignorant men, who wrongfully bring charges 
 against our holy religion, of the teachings and principles 
 of which they are utterly ignorant. 
 
 16. (Be subject to every human being placed in 
 authority over you—verse 13—from a free spirit of 
 generosity, and a love of justice), and make not the 
 liberty into which Christ asserted you the pretext for 
 insubordination and other wicked deeds, but serve 
 temporal rulers, as if you were serving God himself, 
 from whom they derive their power. 
 
 Commentary 
 
 “ therefore ” shows that the chief point in which they were reproached, “ as evil doers ” 
 (verse 12), was on the subject of insubordination and disaffection towards temporal 
 authority. “ For God’s sake.” In Greek, Si a top Kvpiov,for the Lord's sake. “ Whether to 
 the king.” The word “ king” refers to the Roman emperor, called by IheGreeks, /WiXeuc, 
 or king. Claudius, or according to others, Nero, was the reigning emperor at this time. 
 “ As excelling,” />., exercising supreme secular authority ; for, the state, or secular autho¬ 
 rity is supreme in its own sphere, that is to say, in regard to merely temporal matters, 
 or temporal government; and the Church is, by divine appointment siipreme , in its own 
 sphere also, in regard to all that spiritual and ecclesiastical government involves. It 
 is of faith that spiritual authority, which resides in the Church, comes immediately from 
 God. Secular authority also comes from him ; “ for, there is no power but from God ” 
 (Rom. xiii. 1); but in what sense these words, as far as they regard secular authority are 
 to be understood, that is to say, in what way secular authority comes from God whether 
 mediately or immediately , is still an open question very much disputed. Some maintain 
 that secular authority comes, immediately , from God. Others maintain, that it comes 
 only, mediately , from him ; that by him- it has been placed, as a deposit, in the hands 
 of the community ; and by them transmitted to the objects of their choice, be the form 
 of government instituted by them what it may, whether kingly , republican , &c. This 
 seems a very probable opinion (see Rom. xiii. 2). Others maintain, that the election 
 of the people does not immediately confer power—that it is a mere necessary condition, 
 consequent on which, God himself immediately , confers power on the object of the 
 people’s choice. This also seems a very probable opinion (see Epistle to Titus, iii. 1). 
 
 14. “ Or to governors as sent by him.” Under the word “governors ” are included 
 all those in a subordinate capacity, entrusted with'authority ; “as sent by him; ” by 
 God. The opinion referring “ him ” to God, is preferred by Estius ; because, he says, 
 the Roman emperors did not always send out governors. This was often done by the 
 senate. Again, they did not always send them for the object here specified, viz., “ for 
 the punishment of evil doers,” &c. Others understand the words to mean, “as sent” 
 by the emperor or king ; for, he ordinarily did so, and the general end for which they 
 were and should be sent was, for the punishment of those who did ill, and the praise or 
 reward of such as acted well. Similar are the words (Romans, xiii.)—“for he is God’s 
 minister to thee for good; he is God’s minister, an avenger to execute wrath upon him 
 that doeth evil.” For the nature and extent of the duty of obedience, (see Commentary 
 on chapter xiii. to the Romans.) 
 
 15. “ For so is the will of God.” These words, as appears from the Greek, refer not 
 to the preceding, but the following. “ That by doing well, you may put to silence.” The 
 Greek word for “ put to silence,” (fn/iovy , means, to muzzle. “ The ignorance of foolish 
 men,” who attempt to revile a religion, of which they are wholly ignorant. The “ doing 
 well,” regards good works in general, but especially subordination to temporal authority. 
 
 16. “As free.” These words, as appears from the Greek, wc eXtvOepoi, are to be 
 
1 ST. PETER, II. 
 
 335. 
 
 Uest. 
 
 17. Honour all men. Love the 
 brotherhood. Fear God. Honour 
 the king. 
 
 18. Servants be subject to your 
 masters with all fear, not only to 
 the good and gentle, but also to the 
 fro ward. 
 
 19. For this is thanks worthy, if 
 for conscience towards God, a man 
 endure sorrows, suffering wrongfully. 
 
 20. For what glory is it, if com- 
 
 IParapbvase* 
 
 17. Treat all men with the honour and respect due 
 to them ; but in a special manner, cherish and love 
 the brethren of the faith. As a safe check against 
 carrying your obedience too far, so as to extend to 
 things evil as well as good, have a filial fear of God ; 
 and hold in special honour the supreme ruler on earth, 
 the king or emperor. 
 
 18. Servants, be subject to your masters with great 
 reverence and respect; not only to such as are 
 kind and gentle, but also to such are frovvard and 
 morose. » 
 
 19. For, this is the work of God’s grace, exceedingly 
 pleasing to him ; if from a consciousness of God’s will 
 and pleasure that he should do so, or from a pure 
 motive of religion, a person submit to troubles and 
 sorrows, and suffer unjustly. 
 
 20. I say, suffer unjustly; for, what subject for 
 
 Commentary 
 
 connected with verse 13, and not with “ dbing well,” ayado 7 roiowrat;, which is in a 
 different case (verse 14). “ And not as making liberty,” the liberty into which Christ 
 
 asserted you by his grace; a liberty and freedom from the dominion of sin and of the 
 passions ; “a cloak for malice,” a pretext for insubordination and other crimes. It 
 appears that the Gnostics, Nicholaites, and other heretics in the Apostolic age construed 
 the liberty into which Christ asserted them, as implying a total independence of all 
 temporal authority, and even a freedom from moral restraint. Hence, they thought 
 themselves justified in indulging in the most unbounded licentiousness. This is what 
 the Apostle here alludes to in saying, “ not making liberty a cloak for malice,” i.e,, 
 licentiousness of all sorts. “ But as the servants of God,” serving our temporal rulers 
 in all things lawful, as if we were serving God, whose vicegerents they are, and from 
 whom they hold the reigns of government. 
 
 17. “ Honour all men, i.e., pay all men the degree of honour and respect due to each 
 
 one. Similar is the injunction (Rom. xiii.), “ honour to whom honour.” “ Love the 
 brotherhood.” The members of the household of the faith should be, in a special 
 manner, the objects cf our affection, “We should do good to all, but especially to 
 those who are of the household of the faith.”—(Gal. v. 10). “ Fear God ” with a reve¬ 
 
 rential fear, which should serve as a check upon us against carrying our compliance 
 with the mandates of authority too far, to evil and unlawful things, as well as to the 
 lawful subjects of obedience. “ Honour the king,” is probably added, because the 
 reigning prince, whether Claudius or Nero, were not the most deserving objects of 
 respect or reverence. 
 
 18. The Apostle passes from inculcating obedience to public authority, to treat of 
 domestic obedience, which servants and slaves owe their masters. It appears that, on 
 this subject also, false notions were afloat, and that many were of opinion, that the 
 duties of servitude were inconsistent with the liberty of the gospel, and that slaves, 
 after their conversion, were exempted from obedience to their temporal masters. One 
 of the charges against Christianity was, that it subverted the relations between masters 
 and slaves. “Servants.” The Greek word, ot omerai, means, domestics. The word, 
 slaves , might be offensive to the Jews, whom St. Peter addresses. “ With all fear,” that 
 is, great reverence and respect. “ To the froward,” such as may be rough and unkind 
 in their treatment of them. 
 
 19. “ Thanksworthy,” x a P l £> grace, that is the effect of God’s grace, or a thing 
 exceedingly pleasing to him. “ If for conscience towards God,” that is, from a conscien¬ 
 tious knowledge that God wills it so ; in other words, from pure religious motives, “ a 
 man endure sorrows,” anguish of mind, and miseries. “ Suffering wrongfully,” suffering 
 unmerited punishment. 
 
 20. “ For what glory is it, if committing sin and being buffeted.” The word 
 “buffeted” expresses the contumelious treatment of offending slaves—“you endure?” 
 The Apostle does not deny that a man may have glory and merit, even while suffering 
 
1 ST. PETER, II. 
 
 ttert. 
 
 mitting sill and being buffeted for 
 it you endure ? But if doing well 
 you suffer patiently, this is thanks- 
 worthy before God. 
 
 21. For unto this are you called : 
 because Christ also suffered for us, 
 leaving you an example that you 
 should follow his steps. 
 
 22 . Who did no sin, neither was 
 guile found in his mouth , 
 
 23. Who, when he was reviled, 
 did not revile : when he suffered, 
 he threatened not : but delivered 
 himself to him that judged him 
 unjustly. 
 
 24. Who his ownself bore our 
 sins in his body upon the tree : that 
 
 paraphrase* 
 
 special glory or distinguished praise can you have, 
 if you merely endure the punishment and buffetings 
 justly due to your transgressions? But if for your 
 good actions, you patiently suffer wrong, this is ex¬ 
 ceedingly pleasing and acceptable with God. 
 
 21. For, it is a condition of your Christian vocation 
 to suffer patiently, and endure evil for your good 
 actions ; since Christ, the predestined model of God’s 
 elect, suffered thus for us, leaving you an example to 
 follow by walking in his footsteps. 
 
 22. He suffered unjustly; for, he did nothing to merit 
 it j he committed no offence either by deed or word. 
 
 23. He suffered patiently; for, when he was re¬ 
 proached and reviled, he did not recriminate or retort; 
 when suffering, he did not threaten his enemies with 
 the divine vengeance; but he delivered himself 
 to Pontius Pilate, by whom he was judged and 
 condemned unjustly. 
 
 24. He bore our sins as to their imputability and 
 the punishment due to them, in his body, extended 
 
 Commentary. 
 
 the penalty due to bis crimes ; but, he denies that this is a subject of any peculiar merit 
 o: singular praise, which is the meaning of “glory” (in Creek, k\eoq), in this passage. 
 “ But if doing well, you suffer patiently.” The Creek is, ayadoiroiovvTEg nai Tratr^opreg 
 virofjiEveire, but if doing well, and suffering, you endure. The meaning is the same as 
 
 that conveyed in our reading. “But if doing well.this is thanksworthy,” i.e ., 
 
 grateful and acceptable “ before Cod.” 
 
 21. “ For, unto this are you called,” viz., to suffer unjust persecutions and wrongs 
 patiently, even when doing good. This is a condition of our call to Christianity. “ By 
 many tribulations we must enter the kingdom of Cod.” All who wish to live piously 
 in Christ Jesus will suffer persecution.” “ Because Christ also suffered for us.” In 
 Greek, virep vgiov, for you. He is the predestined model of God’s elect; and we must 
 tread in his footsteps, and follow the example he left us, if we wish to share in his 
 glory. 
 
 22. He committed not sin either by word or deed. The quotation, “ who did no sin,” 
 &c., is taken from Isaias, liii. 9. He did no sin ; he was incapable of sin, whether 
 original or actual; “ neither was guilef that is, lying or deceit, “ found in his mouthf a 
 Hebrew form of saying, there was no guile or deceit in him. Plence, he suffered, 
 unjustly. 
 
 23. “ He also suffered patiently” ; for, “ when reviled,” charged with being a “ drinker 
 of wine,” a Samaritan, possessed by a devil, &c., “ he did not revi-le,” or recriminate. 
 And although he occasionally reproached his enemies (v.g. John, viii. 44), he did not 
 do so, in a spirit of recrimination. “ When he suffered, he threatened not;” for, although, 
 at times, he threatened sinners with eternal death, (Matt. x. 15 ; Luke, x. 5, and 
 elsewhere); still, he did not do so when suffering, lest it might savour of impatience 
 or vindictiveness. “ But delivered himself to him, that judged him unjustly.” 
 According to which reading the meaning is, that he patiently and silently submitted 
 to the unjust judgment of Pontius Pilate. In the Greek the reading is, rw ppeipoptl 
 ctKcuioc, to him that judged him justly ; the meaning of which is, that he committed his 
 cause to the just judgment of his heavenly Father, by whom he was charged with the 
 full imputability of our sins, and justly punished as the victim of atonement for them. 
 
 24. “Who, his ownself, bore our sins.” He had no sins of his own to bear. He 
 bore ours as to their imputability, and the punishment due to them, “ in his body upon 
 the tree.” “The tree ” of the cross, was his altar of sacrifice. In this verse there is 
 
 allusion to Isaias, liii., “ vere languores nostros ipse tulit . ipse peccata multorum 
 
 tuht.” “ I hat we being dead to sins,” holding no more commerce w r ith them than the 
 
1 ST. PETER, II. 
 
 paraphrase, 
 
 on the wood of the cross, to the end, that we, being 
 dead to sins, having no more commerce with them 
 than the living have with the dead, should lead a life 
 of justice; by the stripes and marks inflicted on his 
 body, you have been healed. 
 
 25. And you required healing; for, like sheep wan¬ 
 dering abroad without a shepherd, you were wander¬ 
 ing astray from God, from virtue, from heaven, rushing 
 .headlong to vice and eternal ruin; but now, through 
 the bountiful grace of God, you are brought back to 
 your good Pastor, who will feed you with the whole¬ 
 some pastures of eternal life, and to the Bishop of 
 your souls, who will watch over you, and guard you 
 from straying away from him in future. 
 
 Commentary 
 
 living hold with the dead, “should live to justice.” The end of his suffering was, to 
 effect our spiritual death to sin, and our resuscitation to a perpetual and undying life 
 of grace. Hence, St. Paul says (Rom. vi., “let not sin reign in your mortal body,” &c. 
 “ Let us live to God through our Lord Jesus Christ.” “ Let us exhibit our members 
 as arms of justice to God.” “ By whose stripes you were healed.” The Apostle 
 changes the person, and says, “ you.” The word “ stripes ” is allusive to the bad 
 treatment slaves sometimes receive from their masters, when scourged by them. In 
 such cases, they should remember and derive consolation from reflecting, that the Son 
 of God was scourged and treated unjustly and harshly, to atone for their sins, while he 
 was wholly innocent. Oh ! how it would alleviate the miseries in which we may often 
 chance to be involved, owing to the injustice of men, were we, after seriously reflecting 
 that the Son of God suffered still more for us, to unite our sufferings with his, and to 
 bear in mind, that, unlike him, we, at some time, deserved punishment—“ quoniam ego 
 in flagella paratus sum, peccatumme 21m contra me est semper 1 ”—(Psalm.) 
 
 25. “For, you were as sheep going astray,” owing to your spiritual disorders, and, 
 therefore, required to be healed; but now you are brought back, as it were, to your 
 original condition. You were converted to the good Pastor, who will lead you into 
 wholesome pastures, and support your souls with his heavenly word, his sacraments, 
 and especially with his own most precious body and blood. “ And bishop of your 
 souls ; ” he will watch over you, as the word “ bishop,” vkutko-koq, signifies, and guard you 
 unless it’be your own fault, from straying away any more from him. Can anything so 
 strikingly demonstrate to us the greatness of the benefits of our redemption, as the for¬ 
 lorn and wretched condition of those, from whom a participation in this blessing has 
 been withheld. This state of wretchedness is most clearly exhibited in the affecting idea 
 which the Apostle gives us of it, when comparing it to the condition of sheep wandering 
 and scattered abroad without a shepherd, to tend or protect them from the incursions of 
 ravenous wolves. Oh ! what gratitude do we not owe to the infinite bounty and gra¬ 
 tuitous mercy of our good shepherd, who has rescued us, at the price of such excruciating 
 tortures, in preference to millions of his creatures, from this deplorable condition ? Who 
 can enumerate the countless advantages we enjoy in the bosom of his holy Church, 
 within the precincts of his saving fold ? What return then should we make him ? 
 “ Quid retribuam Domino, pro omnibus qua retribuit mihi ? ” From our mother’s womb 
 he was our God—(Psalm xxi. 11). And who can sufficiently comprehend all that he has 
 done for us ? “ In loco pascuce, ibime collocavit .” In this place of pasture has he placed 
 
 us from our mother’s womb, without any claim on him, an the grounds of merit, actual 
 or foreseen ; for, before we were born, or capable of good or evil, has he loved us with 
 a love of predilection ; while others he has left outside his saving fold. See what im¬ 
 mense sacrifice of feeling, of friends, of worldly position, of all that the world values or 
 esteems, it costs the few, at one time placed outside his fold, whom his grace enables to 
 return to the bosom of his church, while it costs us nothing. We should, by sanctity 
 of life, endeavour to correspond with his goodness, and seek by all means to promote 
 the salvation of our brethren. “ Si diligis me, pa see ores meas.” This is the return he 
 demands from each one, in his proper sphere and capacity. 
 
 we being dead to sins, should live 
 to justice: by whose stripes you 
 were healed. 
 
 25. For you were as sheep going 
 astray : but you are now converted 
 to the shepherd and bishop of your 
 souls. 
 
 VOL II. 
 
 Y 
 
33 § 
 
 1ST. PETER, III. 
 
 \ 
 
 
 CHAPTER III. 
 
 Ena lysis ♦ 
 
 In the preceding chapter, the Apostle had been inculcating the duty of political subjection, 
 on the part of the governedto their rulers, and the domestic subjection of servants to 
 their masters, from which he digressed at verse 18, to treat of the benefits of redemption. 
 In this, he resumes the subject with reference to another species of subjection, somewhat 
 different from the preceding , viz., that which is due by wives to their husbands ; and 
 he inculcates this duty, by pointing out the advantages its observance might confer on 
 the husbands, in case they should have continued to be unbelievers (verses i, 2). He 
 next shows, in what manner women should adorn themselves, viz., by attending more 
 to the decoration of their souls than of their persons (3, 4). He inculcates the same 
 duty of subjection, by the examples of the wives of the patriarchs of old, and particularly 
 by that of Sara (5, 6). 
 
 He then enjoins on husbands the faithful observance of the reciprocal duties of more 
 abundant attention and respect, which they owe their wives, whom they will thus relieve 
 from a consciousness of their inferiority (7). 
 
 He briefly and summarily enjoins on all, the exercise of charity and compassion for one 
 another (8). He prohibits retaliation for injuries, whether in word or deed (9) ; 
 and proves from the Psalms, that in order to be heirs to their destined benediction, they 
 must return blessing for cursing, avoid evil, and do good (10-12). He shows that if 
 they are zealous in the practice of good works, unjust persecutions will not only be 
 ultimately harmless (13), but will procure a special benediction for them (14). He 
 exhorts them to fear God only, and to be prepared with some satisfactory answer when 
 questioned, in due circumstances, respecting their faith. He encourages them to suffer 
 patiently for justice sake ; since, in doing so, they conform to God 1 swill (17); and 
 moreover, by so doing, they perfectly conform to the example of Christ, who also suffered 
 unjustly, even death, for our sins; he shows, for their consolation, the efficacy 
 and good effects of the unjust suffering of Christ, both in reference to himself, who 
 was raised to a glorious and immortal life, “ enlivened in the spirit ” (18), and with 
 reference to his creatures, whether we regard past generations—and among them the 
 most signal instance of the great efficacy of his merits was the salvation of the Anie- 
 deluvians ; to whom he went and preached during the interval between his death and 
 resurrection, in the prison of Limbo, the glad tidings of their approaching admittance 
 unto glory (19, 20)— or, whether we regard present or future generations during the 
 entire term of the law of grace, during which, men are saved by the waters of baptism , 
 received with due dispositions, of which waters those of the deluge were a type and 
 figure (21, 22). 
 
 XTe^t. paraphrase. 
 
 1. IN like manner also let wives 1. Let wives also be subject to their husbands, and 
 be subject to their husbands : that if exhibit towards them that liberal and free obedience 
 
 Commentary. 
 
 1. “In like manner.” In these words the Apostle by no means conveys that the 
 wife should exhibit the same kind of servile subjection to her husband that the slave 
 owes to his master (iii. 18), for, she is only subject to her husband, as her head ; as the 
 Church is to Christ, who treats her as his spouse.—Ephes. v. The Apostle only intends 
 
 ■ 
 
1 ST. PETER , III. 
 
 339 
 
 paraphrase* 
 
 which the marriage contract implies, in order that, 
 should there be any husbands who have resisted the 
 preaching of God’s holy word, and his invitations 
 to embrace the faith, these may be gained over to 
 Christ by the pious conduct and exemplary obedience 
 of their wives, without any further necessity for a 
 formal preaching of the word to them. 
 
 2. When they consider and examine into the chaste 
 and holy conduct of their wives, together with their 
 respectful and reverential deportment towards them¬ 
 selves. 
 
 3. Whose decoration should not consist so much in 
 the external embellishment and decking out of their 
 persons, either in braidings or toppings of the hair, or 
 in the use of golden ornaments, or excessive costliness 
 of dress: 
 
 Commentary. 
 
 to inculcate the duty of obedience in one case as well as the other; an obedience, 
 however, in both cases, differing in kind. “ Be subject ; ” the Greek is, viro-aacranEvai, 
 being subject. 
 
 “ That if any believe not the word.” The Greek word for “ believe not,” cnruOovcu , 
 conveys the idea of positive unbelief, or positively rejecting the word. “ May be won 
 without the word,” i.e., without the necessity of any formal preaching of the word, a 
 second time. Of course, this is not opposed to St. Paul to the Romans (x.), “ faith 
 comes from hearing,” for, the Greek word for “ believe not,” already quoted, supposes 
 them to have heard the word already. It is only meant that a second preaching of the 
 word to them would be unnecessary. 
 
 2. “With fear,” may also refer to the husbands, when with feelings of reverential 
 respect they consider and examine into your chaste conversation and holy life. In the 
 Paraphrase it refers to the wives. “ Your chaste conversation.” Chastity and fidelity 
 to her marriage engagement should be the first and chiefest ornament of a Christian 
 wife; and this, not only with regard to others, but also with reference to her own 
 husband, and the obligations of conjugal chastity. 
 
 3. The decoration of women should not consist so much in excessive fineries 
 and decking-out of their persons, as in embellishing their souls—verse 4. In the 
 interpretation now given, the words, “whose adorning let it not be the outward,” &c., 
 are employed in a comparative sense to mean, that the ornaments of females should 
 not consist so much in external decoration of their persons, as in the embellishment of 
 their souls—verse 4. The injunction given here by St. Peter is perfectly similar to 
 that given by St. Paul, (1 Ep. to Tim. ii. 9 )T 'An excessive regard for the fineries of 
 dress, and an undue attention to the decoration of their persons, are faults at all times, 
 peculiar to females. It is likely, that in the luxurious cities of Greece and Asia Minor, 
 even the converted females carried with them into the church their former faulty habits 
 in this respect, to the scandal of the Pagans, and the injury of the faith. Hence, the 
 severe strictures of St. Paul (Ep. 1 ad Cor. xi.)fon the same subject. “ The wearing 
 of gold ” refers to the extravagant golden ornaments, such as armlets, bracelets, head- 
 bands, &c., of gold. “Or the putting on of apparel” refers to the excessive costliness 
 of cloaks, &c., worn by females. From the fact of two Apostles delivering wholesome 
 instructions on this subject, we can estimate the importance of the precept regarding 
 it; for, although custom be variable, there can be no doubt that the precept given here 
 by the Apostle is binding at all times, and is violated, whenever, females deck them¬ 
 selves out in dresses beyond their means, or when their dresses, either in shape or 
 form, are not conformable to the laws of modesty or of Christian propriety. The 
 Apos’tle by no means censures the use of costly ornaments suited to one’s rank and 
 station, for “the valiant woman” is commended for wearing “ purpie and fine linen ,” 
 but, these were suited to her rank ; for “ her husband is honourable in the gates, when 
 he sitteth among the senators of the land.”—Proverbs, xxxi. 23. 
 
 any believe not the word, they may 
 be won without the word, by the 
 -conversation of the wives. 
 
 2. Considering your chaste con- 
 vex-sation with fear. 
 
 3. Whose adorning let it not be 
 the outward plaiting of the hair, or 
 the wearing of gold, or the putting 
 on of apparel: 
 
340 
 
 1 57 -. PETER , III. 
 
 ftejt. 
 
 4. But the hidden man of the 
 heart in the incorruptibility of a 
 quiet and meek spirit, which is rich 
 in the sight of God. 
 
 5. For after this manner hereto- 
 ore the holy women also, who 
 trusted in God, adorned themselves 
 being in subjection to their own 
 husbands. 
 
 6. As Sara obeyed Abraham, 
 calling him Lord : whose daughters 
 you are doing well, and not fearing 
 any disturbance. 
 
 7. Ye husbands, likewise dwelling 
 with them according to knowledge, 
 giving honour to the female as to 
 the weaker vessel, and as to the 
 coheirs of the grace of life : that 
 your prayers be not hindered. 
 
 L_ 
 
 paraphrase. 
 
 4. As in the embellishment of their interior, that 
 is, of their souls, with the incorruptible and imperish¬ 
 able virtues of meekness, and of a peaceful, unruffled 
 serenity of mind, which interior, thus ornamented, is 
 rich and valuable in the sight of God. 
 
 5. For, it was by interior embellishment of this sort 
 that the holy women of old, of whom you are begotten, 
 and to whom you are to look up as models, putting 
 their trust in God, adorned themselves; but particu¬ 
 larly by exhibiting obedience and due subjection to 
 their husbands. 
 
 6. Among these holy women, Sara shone con¬ 
 spicuous, and afforded a signal instance of subjection 
 to her husband, Abraham ; obeying him, and reveren¬ 
 tially calling him her lord—whose daughters you are 
 when doing good, and not deterred from the discharge 
 of your Christian duties by the nervous fears and 
 timidity inherent in the female character. 
 
 7. Husbands, do you in like manner, attend to the 
 duties of respect and love which you owe your wives ; 
 in cohabiting with them, treat them according to the 
 dictates of your superior reason, and the principles of 
 religion, bestowing on them more abundant respect 
 and attention as the weaker parties, (thus relieving 
 them from the consciousness of their inferiority) you 
 should also treat them as equally destined with you to 
 share the heavenly inheritance which Christ has pur¬ 
 chased for us, and thus you will be enabled to attend 
 to the duty of prayer, to which family broils and 
 domestic discord are a great hindrance. 
 
 Commentary. 
 
 4. Their chief care should be to purify their affections, of which the “heart” is the 
 seat, and to ornament “the hidden man,” that is, their souls, which are imperishable, 
 with the virtues “of a quiet,” an unruffled, peaceful, “and meek spirit,” that are 
 incorruptible, unlike the ornaments of dress, which, like the external person, they are 
 applied to, are fading and perishable, “ which is rich,” &c., which spirit thus decorated 
 is precious in the sight of God. 
 
 5. It is by interior ornaments of a quiet and meek spirit, that the “ holy women,” 
 of whom they were descended, the wives of the Patriarchs and others, .Rebecca 
 Rachael, &c., Abigail, Esther, Judith, &c., “who trusted in God,” and loved and served 
 him faithfully and devoutly (for, under “trusted in God,” are included the other 
 virtues of faith, love, devotion, &c., by which they pleased God), “ adorned themselves, 
 being in subjection,” &c. (see Paraphrase). 
 
 6. Among these holy women whom the Apostle proposes as models for their 
 imitation, he particularizes Sara, the wife of the Patriarch Abraham, whom she obeyed 
 reverentially calling him “ her lord,” as appears from many passages of Genesis (her 
 own name implied, that she was mistress, Sarai , that is, domina meo ). She obeyed 
 him, going with him wherever he went, whether to Canaan, Egypt, Gerara, &c. 
 
 “ Whose daughters you are, doing well.” These words furnish no argument in 
 favour of the opinion that this Epistle was addressed to the converted Jews; because, 
 as all the faithful of the male sex, whether from among the Jews or Gentiles, might be 
 termed the spiritual sons of Abraham, so might all of the female sex be termed the 
 spiritual daughters of Sara; in this sense it. would appear from the words, “ doing 
 well,” the word is taken here—when doing well, they were the spiritual daughters of 
 Sara. “ And not fear any disturbance,” that is, not to be deterred from the faithful 
 discharge of their Christian duties by the nervous fears and timidity which are the 
 characteristics of the female character. 
 
 7. The Apostle in this verse addresses himself to the husbands on whom he enjoins 
 
1 ST. PETER , III. 
 
 ■J4I 
 
 04 
 
 ■Celt. 
 
 8. And in fine be ye ril of one 
 mind, having compassion one of 
 another, being lovers of the 
 brotherhood, merciful, modest, 
 humble: 
 
 9. Not rendering evil for evil, nor 
 railing for railing, but contrariwise, 
 blessing: for unto this are you 
 called, that you may inherit a 
 blessing. 
 
 paraphrase. 
 
 8. In a word, or to sum up all briefly, be of one 
 way of thinking and willing, of one heart and one 
 soul; sympathize with one another ; love one another 
 as brethren, rendered such by a new generation 
 (i. 23) : have feelings of real inward compassion for 
 one another; become affable and benign, lowly and 
 humble in your own eyes and your own estimation : 
 
 9. Not returning evil for evil, nor abusive language 
 for reproachful, abusive language; in other words, not 
 retaliating either by word or action, but on the con¬ 
 trary, returning benediction for malediction; for, you 
 have been called to enter on the possession of your 
 heavenly inheritance, which is the effect of God's 
 benediction conferred on you, and prepared for you 
 even when his enemies by sin; hence, like him, you 
 should bless your enemies. 
 
 Commentary* 
 
 the reciprocal duties they owe their wives. “Dwelling with them. 5 ’ The Greek 
 (TvvoLnowTEQy means, cohabiting with them. “According to knowledge.” “ Knowledge” 
 refers both to the superior intellectual faculty with which man is gifted beyond the 
 woman; hence, it means the superior knowledge of reason; it also refers to the 
 knowledge of religion. The two meanings are united in the Paraphrase. “Giving honour 
 to. the female as to the weaker vesselas we should clothe our weaker or less honouraoie 
 members with more abundant honour (1 Cor. xii..23, &c,), so ought the man bestow 
 greater honour on the woman, as “the w r eaker vessel,” or person, in order that by this 
 more abundant honour and more careful attention on the part of her husband, she might 
 be relieved from the consciousness of her inferiority. “ The weaker vessel.” The word 
 “ vessel” is frequently used to signify a body (v.g., 1 Thes. iv. 4). It is frequently 
 used to signify anything created. Hence, it is applied to the female person. “ And 
 as to the co-heirs of the grace of life.” The husband should treat his wife with the 
 care and attention due to an equal; for, the female is made equally sharer in the 
 inheritance of salvation with the man. “ That your prayers be not hindered.” This is 
 another reason why the husband should treat his wife with due respect.— Vide 
 Paraphrase. Some interpreters understand the injunction here given by the Apostle 
 to regard the legitimate exercise of marriage, and to prohibit the sins committed in this 
 way, sins most common in the Gentile world, and perhaps, not regarded by many of 
 the newly converted, with due feelings of horror. The similarity between the words, 
 “that your prayers be not hindered,” and the passage of St. Paul (1 Cor. vii.), “that 
 you may give yourselves to prayer ”—where he counsels abstinence at times from 
 marriage intercourse—confirms this interpretation. It is better, however, give the 
 words a general import, as affecting the whole conduct of husbands, in regard to their 
 wives, the lawful exercise of marriage specially included. 
 
 8. “And, in fine,” which means, briefly to sum up all, “ having compassion one of 
 another.” The Greek word, avfi-adeic, means, sympathizing with one another. 
 “ Merciful;” the Greek word, EvanXayyyoi, signifies, that their bowels should be 
 moved with tender compassion for one another. “ Modest,” “ humble.” For these 
 two words we have but one in the Greek, rcnvELvocppovec , the reading of the three 
 chief MSS. For it, in some copies, we have < piXocppovec , which means, affable or 
 humane. The former Greek word was most likely rendered differently in different 
 versions; and probably, to reconcile all, the Vulgate gives both translations—a thing 
 by no means unusual. “Modest” means “benign,” “kind.” “Humble,” entertaining 
 a low opinion of one’s self, a virtue very much recommended in sacred Scripture. 
 
 9. “Not rendering evil for evil, nor railing for railing,” in other words, not 
 retaliating by word or action, “ but contrariwise blessing.” “ Bless them that curse you,” 
 says our divine Redeemer. “ Bless them that persecute you, bless and curse not ” (Romr- 
 xii. 12). “For unto this are you called,” viz., “ that you may inherit a blessing.” In 
 his construction, also adopted in the Paraphrase, “ unto this,” regards the following 
 
342 
 
 1 ST. PETER, III. 
 
 xrest. 
 
 io. For he that will love life, and 
 see good days, let him refrain his 
 tongue from roil, and his lips that 
 they speak no guile. 
 
 ii. Let him decline from evil, 
 and do good: let him seek after 
 peace, and pursue it: 
 
 12. Because the eyes of the Lord 
 are upon the just, and his ears unto 
 their prayers: but the countenance 
 oj the Lord upon them that do evil 
 things. 
 
 paraphrase* 
 
 10. For, whosoever anxiously desires to enjoy 
 eternal life, and see happy days in the land of the 
 living, must refrain his tongue from speaking ill of the 
 neighbour, and must guard his lips against giving 
 utterance to the language of fraud or circumvention 
 for the purpose of injuring him. 
 
 11. He must avoid evil, not only of the tongue, 
 but of all kinds, and also do good; he must diligently 
 search after and find peace, with his neighbour, and 
 after having found it, even though it should attempt 
 to fly from him, he must vigorously grasp it, and 
 retain it. 
 
 12. For the merciful and benevolent regard of the 
 Lord is upon the just, to them all the decrees of his 
 Providence subserve, to their entreaties he is always 
 ready to lend a willing ear; but upon the doers of 
 evil frowneth the ire of his angry countenance. 
 
 Commentary* 
 
 words: “ that you may inherit,” &c. Reference is made by St. Peter to the final 
 sentence which is to take place on the last day : “Come, you blessed of my Father, possess 
 the kingdom prepared ,” &c. And hence, as persons called to the possession of an 
 inheritance, which maybe called “a blessing,” as being its effect—a blessing also which 
 God prepared for us even while his enemies—we should, like him, bless our enemies, and 
 wish for them the possession of the greatest good. The construction may be so 
 arranged, that the words “ unto this,” be referred to the foregoing, thus : You are called 
 to render benediction for malediction, as being a necessary condition for your obtaining 
 the heavenly inheritance of bliss which is in store for you. And this the Apostle 
 proves from the following passage of the Psalms, where eternal life is promised. “ For 
 he that will love life, &c.” Some Greek copies have, Knowing that to this you are 
 called. The words, Knowing that, are wanting in the chief manuscripts. .—. 
 
 10. These words are adduced, by the Apostle, from Psalm xxxiii./to prove that 
 in order to inherit the heavenly benediction in store for us, we nTUst guard our tongues 
 from evil, under which is included, “ malediction ,” we should, therefore, not return 
 malediction for malediction, but on the contrary, benediction; for, it is not sufficient 
 to avoid evil, we must also ** do goodT In the Psalm, the words are read interroga¬ 
 tively, “ Who is the man that desireth life?” &c. But there is no difference in sense 
 from the reading of the Apostle. “ He that will love life a?id see good days.” These 
 words were spoken in their literal sense by David, of temporal happiness and 
 longevity, but in their mystical meaning—the one principally intended by the 
 Holy Ghost, and in which they are quoted here by St. Peter—they refer to 
 life eternal. “ Let him refrain his tongue from evil,” from jspeaking ill of his 
 neighbour either by detraction or calumny, or by contumeliously affronting him, when 
 present, “ and his lips that they speak no guile,” from uttering words of fraud to deceive 
 and injure him. 
 
 11. Let him avoid not only all evils committed by the tongue, but all evils what¬ 
 soever : it is not sufficient merely to avoid evil, he must do positive good: “ Let him 
 do good .” “Let him seek after peaccf with his neighbour; by some it is also under¬ 
 stood, of peace with himself too and with God. “ And pursue it.” The Greek, 
 %uo£,cltio, means to follow after it constantly. Then, the words mean, after having 
 sought and found peace, let him follow after it, to secure it fast, even should it attempt 
 to fly from him. 
 
 12. “ The eyes,” i.e., the gracious, benign regard of the Lord is upon the just. All 
 the decrees of his Providence have them in view. “And his ears unto their prayers .” 
 God is always ready to listen favourably to the petitions of his friends and chosen 
 servants. “ Countena 7 icef means the frowning, wrathful countenance of one in anger, 
 “ 7 ipon them that do evil things,” so as to punish and destroy them, even here. For, 
 in the Psalm, the words are added, “to cut off the remembrance of them from the earth,” 
 
1 ST. PETER , / II. 
 
 343 
 
 XTest. 
 
 13. And who is he that can hurt 
 you, if you be zealous of good ? 
 
 14. But if also you suffer any 
 thing for justice sake, blessed are 
 ye. And be not afraid of their fear, 
 and be not troubled. 
 
 15. But sanctify the Lord Christ 
 in your hearts, being ready always 
 to satisfy every one that asketh you 
 a reason of that hope which is in 
 you. 
 
 paraphrase* 
 
 13. And who is it that can ultimately harm you, if 
 you be zealous followers of good, really anxious to 
 conform your life, all your words and actions in the 
 standard of goodness ? 
 
 14. But if you suffer anything for justice sake, you 
 will not only be really free from harm, but blessed. 
 And fear not the evils with which they menace you, 
 and show no apprehension of them. 
 
 15. But reverence in your hearts the Lord Christ, 
 and manifest this reverence in the edifying practice of 
 all Christian virtues; and be always prepared to give 
 some satisfactory answer or apology to every one that 
 asks, in due circumstances, for some reason of the hope 
 that is in you. 
 
 Commentary* 
 
 13. Since, then, “ the eyes of the Lord are upon the just,” who can in reality harm 
 you in the end, if you be zealous imitators of good, if you take care to conform all 
 your words and actions to the standard of goodness, for, “ if the Lord be with us, who 
 is against us?” “All things work together unto good for them that love God.” 
 (Rom. viii.) Others interpret this verse differently. According to them, the Apostle, 
 in it adduces an argument derived from ordinary experience to confirm what he had 
 already said with reference to God’s Providence regarding his elect. If a man “ be 
 ze'alous of good,” if he take care to govern his tongue and refrain from retaliation 
 either by word or deed, very few will have any disposition to injure him in his 
 temporal prospects. And in reply to the objection against this interpretation derived 
 from the words of St. Paul, “ all that will live godly in Christ Jesus shall suffer 
 persecution” (2 Tim. iii. 12), they say that the words of St. Paul regard times of 
 persecution for the faith, or at least that the just shall always carry the cross in some 
 shape or other, if not from external persecution, at least from temptations on the part of 
 the leagued enemies of man’s salvation. The first interpretation seems the more pro¬ 
 bable.— ( Vide Paraphrase). “Zealous of good.” In some Greek copies , followers of good. 
 The chief manuscripts and versions are in favour of the Vulgate, rev ayctOov HrjXiorat. 
 
 14. And by suffering in the cause of justice and Christian virtue, while they 
 continue “ zealous of good,” they shall not only be free from real harm, but they shall 
 positively gain a blessedness by this very circumstance ; for, “ blessed are they who 
 suffer persecution for justice sake.”—(Matt, v.) According to the other interpretation 
 of the preceding verse, the connexion of this is : But should there be found men perverse 
 enough to persecute you for your faith and virtues (and there shall be found such in 
 every age, perhaps in the very bosom of Christianity, whose cry it shall be, “ opprimamus 
 juslum, contrarius est operihus nostrisf let us not put up with his conduct, which is a 
 direct censure on our corrupt principles and immoral practices), and that you are 
 doomed to suffer for justice sake, “ you are blessed.” “ And be not afraid of their 
 fear.” The word “fear” is put for the object or evil menaced, and the punishment 
 feared. The words mean, be not afraid of the evils with which they menace you when 
 they endeavour to inspire you with fear, “ and be not troubled,” or seized with confusion 
 or apprehension, on that account. 
 
 15. “ But sanctify the Lord Christ in your hearts.” The word “sanctify” means 
 to proclaim him “holy,” and endeavour to show him forth as such to the world. The 
 Apostle adds this to show that, if the fear of the Lord reign in their souls, they will 
 be proof against every other base fear which would prompt to acts opposed to his 
 holy will. These words, as well as the words in the preceding verse, “ and be not afraid 
 of their fear, and be not troubled,” are taken from Isaias, chap. viii. 13, with this differ¬ 
 ence, that in the latter the words are, “ Sanctify the Lord of Hosts himself,” whereas 
 here it is “the Lord Christ;” and St. Peter adds “Christ,” probably to show that 
 Christ is “ the Lord of Hosts ” referred to by Isaias. In some Greek copies the 
 reading is, Sanctify the Lord God. But the Vulgate reading is supported by the 
 Syriac, and found in the chief manuscripts. “ Being always ready to satisfy every 
 
344 
 
 1 ST. PETER, III. 
 
 Uest. 
 
 16. But with modesty and fear, 
 having a good conscience : that 
 whereas they speak evil of you, 
 they may be ashamed who falsely 
 accuse your good conversation in 
 Christ. 
 
 17. For it is better doing well (if 
 
 paraphrase. 
 
 16. But your answer should be always marked by 
 gentleness and due reverence for those who interrogate 
 you, having a good conscience and leading lives con¬ 
 formable to the principles of your holy faith, so that 
 instead of speaking evil ofyou, those may be confounded 
 and put to shame, who now falsely accuse and calum¬ 
 niate your virtuous edifying life and Christian conver¬ 
 sation. 
 
 17. For, it is much better and far more meritorious 
 
 Commentary. 
 
 one,” which, in the Greek, runs thus: etol/jioi aei 7rpop cncoKoyiav, “ being always ready for 
 an apology to every one? &c., that is to say, being always furnished with, and having 
 ready at hand, some satisfactory reply to give to those who, in due and proper 
 circumstances, interrogate you about the grounds of that hope which you entertain, 
 and which supports you against the pressure of evil and persecution. In this the 
 Apostle does not require that every person among the faithful should be a Theologian, 
 able to account for all the truths of faith, and to dispute regarding them; neither 
 does he require that under all circumstances, whether interrogated from idle, imperti¬ 
 nent curiosity, without any regard for instruction, or, from motives of embarrassing 
 us, we should enter on a defence of our holy faith or give answer : all he requires is, 
 that when interrogated at proper times, and in due circumstances, every Christian 
 should be instructed in some general satisfactory reasons for embracing and adhering 
 to the Catholic faith (v.g.\ if the question were proposed by infidels , he might ground 
 his hopes in Christ on the fact, that He was proved to be the God predicted of old by 
 the Prophets, from the circumstances of the prophecies being all fulfilled in Him and 
 Him only; from his having confirmed by miracles his declaration that He was the Son 
 of God ; and finally, as he had foretold, from his having raised himself from the dead ; 
 that this infinitely veracious God promised us eternal life, provided we adhered to his 
 true faith and kept his commandments ; and that the enduring of crosses here below, far 
 from showing that he did not exercise a paternal care over us, was, on the contrary, 
 a necessary condition for obtaining the heavenly inheritance marked out by him before¬ 
 hand for his followers ; he himself having first given us the example, by taking up the 
 cross, and despising the ignominy attached thereto, even when joy had been proposed 
 to him.—(Hebrews, xii.) To heretics, one general answer should be That we believe 
 all the truths which the Catholic Church proposes, because that Church is infallible, 
 being “the pillar and ground of truth”—having been vested unto the end of time 
 with power and knowledge, “ to preserve us from being carried away and tossed about by 
 every wind of doctrine” (Ephes. iv.)—having the plentitude of truth deposited with 
 her by the Holy Ghost, in teaching which he promised to abide with her for ever — 
 having Christ himself remaining with her 11 all days even to the end of the world? 
 
 16. Our answer should be wholly exempt from harshness or contentious arrogance 
 of any kind. In truth, no man was ever converted by abuse ; and it is to be feared 
 that the practice of abusing such as differ from us in religion, under ordinary circum¬ 
 stances, proceeds from another spirit than the spirit of God, from passion and caprice 
 rather than from zeal. The ample benedictions poured on the labours of a De Sales 
 and a Xavier are the clearest evidence of the will of God in this repect. “ Having a 
 good conscience,” otherwise our reasonings will prove prejudicial; for, it may fairly be 
 said, if we believe what we say, why not live up to this belief? Hence, in order that 
 our disputations or instructions may prove of any avail, we should lead lives conform¬ 
 able to our faith ; and then, by this readiness to account, with meekness, for the hope 
 which is in us, and by our exemplary lives, we will confound such as now calumniate 
 us and our holy faith. In some Greek copies, after the words, “who speak evil of 
 you,” are added the words, tue; KaKoiroaov , as malefactors. It is likely, however, that 
 they were added from verse 12, of the preceding chapter. In the Syriac version, the 
 words run thus— that your enemies may be confounded as calumniators of your good conver¬ 
 sation in Christ. 
 
 17. To such as are suffering for justice sake, the Apostle proposes motives of consola- 
 
1 ST. PETER , III. 
 
 / 
 
 345 
 
 TLc^u jparapbrase, 
 
 such be the will of God) to suffer to suffer for our good actions (if such be the will of 
 than doing ill. God, without whose will nothing happens, except sin), 
 
 than to be forced to undergo punishment for our 
 misdeeds. 
 
 18. (And by thus suffering unjustly you will more 
 perfectly conform to Christ). For, he also suffered, 
 nay, even died once, not for his own, but for our sins; 
 the just suffered for the unjust; that he might offer 
 us to God; and, by breaking down the enmities that 
 existed between him and us, bring us nearer to him, 
 by a conformity of our virtues, by our faith and belief 
 in his gospel, “ being indeed put to death in the flesh,'’ 
 when his mortal life was put an end to, but again 
 resuscitated in the reunion of his soul—now become 
 the principle of a glorious and immortal life—with his 
 body, on which were conferred the properties of 
 glorification. 
 
 Commentary 
 
 tion founded on the advantages and merit of such suffering, and also on the consideration 
 of God’s holy will, that they should thus suffer. “ For, it is better,’' &c. These words 
 would appear to be immediately connected with verse 14. “It is better,” that is, more 
 meritorious for you (“ if such be the will of God.”) This he adds to show, that in thus 
 suffering, they are only conforming to God’s holy will ; for, everything happens by his 
 positive will, sin excepted. “Than to suffer doing ill,” because, then you would be 
 only paying the just penalty due to your misdeeds. No doubt the very act of submitting 
 to merited punishment may be rendered a just and meritorious thing ; but, still not so 
 meritorious as suffering for justice sake. This latter is “ better ” than the former, which 
 may sometimes be good. 
 
 18. In this verse, the Apostle adduces another motive for consolation under the 
 unjust sufferings for justice sake, to which the faithful, whom he is addressing, may have 
 been exposed. This is, the example of Christ, to whom in such circumstances they 
 most perfectly conform. “ Because Christ also died once for our sins.” “ Also,” 
 shows that the Apostle is exhorting them to suffer for justice sake even unto death ; 
 which can happen only once, “ and Christ also died once for our sins,” for, he was 
 himself incapable of sinning ; “ the just for the unjust; ” hence, he could not himself 
 merit the tortures and death to which he was subjected. “That he might offer us to 
 God,” for which we have in the Greek, Trpovayuyri, “that he might bring us to God.” 
 The meaning furnished by both readings is given in the Paraphrase. We were afar 
 off from God owing to our sins. Christ “broke down the wall of separation,” “the 
 enmities in his flesh” (Ephes. ii. 14), and by paying an adequate and sufficient 
 ransom, of which a Man-God alone was capable, purchased the grace by which we were 
 enabled to draw near and approach to God. “ Being put to death indeed in the flesh,” 
 that is, his mortal and animal life, requiring the aid of earthly aliments, for its continu¬ 
 ance—which life Christ voluntarily led, and preferred up to the time of his death, 
 although he might, if he pleased, have enjoyed, from his Incarnation, a life indepen¬ 
 dent of all the requirements of animal existence—was put an end to by the separation 
 of his soul from his body on the cross. “ But enlivened in the spirit.” By “ the 
 spirit,” some interpreters understand, the Holy Ghost , or Spirit of Christ, by whom 
 Christ was raised from the dead ; this resuscitation was an act of the Divinity, ot 
 the three Adorable Persons of the Trinity, to whom all acts, ad extra are common. 
 Others, and it would seem with greater probability, understand it of the Soul of Christ, 
 in which Christ “was enlivened,” just as it is said (1 Cor. xv. 45), “the last Adam was 
 made into a quickening spirit,” inasmuch as his soul, after his Resurrection, imparted 
 to his glorified body the gift of spirituality, in virtue of which it subsists without the 
 aid of earthly aliments, such as food, clothing, &c.—required for the -continuance of 
 an animal life,—and will also be the principle of similar spiritual life, at a future day, 
 to others. Of course, from his very Incarnation, Christ could have led such a life. 
 
 18. Because Christ also died once 
 for our sins, the just for the unjust : 
 that he might offer us to God, being 
 put to death indeed in the flesh, but 
 enlivened in the spirit. 
 
346 
 
 1 ST. PETER, III. 
 
 TTejt. 
 
 19. In which also coming lie 
 preached to those spirits that were 
 in prison ; 
 
 20. Which had been some time 
 incredulous, when they waited for 
 the patience of God in the days of 
 Noe, when the ark was a building : 
 wherein a few, that is, eight souls, 
 were saved by water. 
 
 paraphrase. 
 
 19. In which soul he came, during the interval 
 between his death and resurrection, and preached to 
 the departed souls of the ancient just who died in the 
 Lord, and were confined in the prison of Limbo, the 
 glad tidings of their near deliverance, when they were 
 to accompany Him on high, while he Ci led captivity , 
 captive .” 
 
 20. And among those to whom Christ then preached, 
 should be reckoned, and especially noted by us, 
 those who for some time, had been great sinners and 
 incredulous in the days of Noe, for whose conversion 
 the patience of God had been waiting during the 
 term of years that Noe had been employed in 
 constructing the ark, wherein only eight persons 
 were saved from death, by the water on which, borne 
 aloft, it floated in security amidst the surrounding 
 desolation. 
 
 Commentary. 
 
 exempt from all the necessities of animal existence ; but it was only after his glorious 
 birth at his Resurrection, that he actually entered on that glorified spiritual state.— 
 Vide 1 Cor. xv. 45, Commentary. 
 
 19, 20. “In which also coming he preached to those spirits that were in prison.” 
 There is a great diversity of opinion respecting the meaning of this obscure passage. 
 Dismissing the improbable and heretical interpretations, the probable, opinions regard¬ 
 ing it may be reduced to two : the one, that of St. Augustine (. Epistola 99), who, at first, 
 understood the word “ spirits in prison,” to refer to the souls of men departed out of 
 life; but when he came to interpret the words, verse 6, of next chapter, “ for this cause, 
 was the Gospel preached also to the deadf he made the word “dead ” refer to the same 
 person with “ spirits ” in this verse. Seeing the difficulties involved in the interpretation 
 of verse 6, of next chapter, should it be understood of the preaching of the Gospel to 
 the departed souls of men; and still holding, that in both passages there was reference 
 made to the same persons, he adopted a different interpretation of the words of this 
 verse, and understood “ spirits in prison,” to refer to those who were detained, while in 
 the body, in the prison of vice and infidelity. According to St Augustine’s interpretation, 
 the meaning of the passage is this : “ Christ was vivified in the spirit,” that is, by the 
 Holy Ghost (verse 18); and to prove that Christ always lived in the spirit, he says it 
 was in the same spirit that he came and preached to the unbelievers, who were detained 
 in the prison of vice and infidelity, through the ministry of his prophets and chosen 
 servants (verse 19), and he particularizes one signal instance, viz., that of the great 
 sinners, to whom he preached through the ministry of Noe, during the one hundred and 
 twenty years employed by him in building the ark, in which only eight persons were 
 saved from the waters of the deluge (verse 20). Instead of the Vulgate reading, “ when 
 they waited for the patience of God,” the Greek reading preferred by St. Jerome and 
 St. Augustine, and preserved in the Roman Missal, corrected by Clement VIII., in the 
 Epistle of Friday in Easter week is ore cnre^e^e^ero >/ rov Qeov naKpodv/uo., When the 
 patience of God was waiting in the days of Noe ; and this seems the more natural reading 
 of the passage; since, of the incredulous, who mocked and derided Noe, it could 
 hardly be said, that “ they waited for the patience of God this is true only of such as, 
 sincerely anxious for a reconciliation with him, expect, that in his patience he will avert 
 the scourges of his wrath, which their sins deserve ; whereas, it is quite fair to say, that 
 the patience of God was waiting for the conversion of these sinful, incredulous men, 
 whom he graciously forewarned of their impending destruction, during the one hundred 
 and twenty years that Noe had been employed in building the ark. 
 
 The interpretation of St. Augustine appears open to insuperable difficulties. In the 
 first place, it makes the word “ spirits ” refer, not to the disembodied souls of men, but 
 to the very persons, souls and bodies, of the antediluvians, to whom he supposes Christ, 
 in his Divine Spirit, to have preached through Noe; now, this is clearly opposed to the 
 
 r 
 
1 ST. PETER , III. 
 
 347 
 
 Commentary 
 
 general usage of sacred Scripture, designating men by the flesh—their visible part, 
 rather than by the spirit, which is invisible. Besides, it might suit prophetic style, to 
 call men, while in this life, “ spirits in prison,” such a form of expression is, however, 
 clearly unsuited to the plain, historical style here employed by the Apostle. In the 
 next place, the form of expression used here, far from supposing the preaching attributed 
 here to Christ, to have been the same with the preaching, for which the ministry of 
 Noe was employed (as St. Augustine has it), supposes the very reverse; it supposes 
 that the preaching made by Christ (verse 19), to which the antediluvians were 
 incredulous (verse 20) was posterior to that made by Noe : role 7r revnamv tKr)pL*ev ara- 
 QpoaoLv ttote. He preached to those spirits which had been some time incredulous in the 
 days of Noe. Is it not plain, then, that the preaching of Noe must have preceded his? 
 His could be no other (since they all perished in the waters of the deluge) than that 
 made to their departed souls, in the prison of Limbo. In truth, in order to be 
 warranted in making the preaching of Christ referred to (verse 19) identical with that 
 which, in the opinion of St. Augustine, he is supposed to have made (verse 20) by the 
 ministry of Noe, we should change the entire structure of the sentence, and make 
 it run thus: “In which coming formerly, in the days of Noe, when the patience 
 of God was waiting for them, he preached to spirits that had been incredulous to 
 himself; ” but, this is, obviously, quite different from the real construction of the sacred 
 text. 
 
 But what particularly militates against this opinion is the context of the Apostle. 
 For, in the preceding passage (verse 18), he is encouraging the faithful to endure unjust 
 persecutions, nay, even martyrdom, for the faith, by the example of the unjust sufferings 
 of Christ; and, as a further inducement, he proposes the salutary effects of these unjust 
 sufferings with regard to Christ himself, who “was enlivened in the spirit,” and 
 underwent these sufferings “to offer us,” (or, to bring us nearer) “to God,” doubtless 
 by our faith and belief in the gospel. He next adds (verse 19), that Christ went and 
 preached to the incredulous men, who had been mocking the preaching of Noe ; 
 now, what connexion can there be between our reconciliation (verse 18), and the 
 incredulity of the antediluvians, who perished in the waters of the deluge, and were 
 eternally lost, according to the interpretation of St. Augustine ? What object could 
 the Apostle have in view, in introducing the example of the inefficacious preaching of 
 Noe in a passage, where, from the context, it is evident, he is recommending the 
 efficacy of the death and resurrection of Christ? Hence, it is, that the common 
 interpretation seems by far the more probable, as being more in accordance with the 
 obvious meaning of the words of the text, as also with the context. The Apostle 
 is encouraging the faithful to endure persecution, nay, even death itself for the faith, 
 and, as a most consoling motive, he adduces the example of Christ, who died for the 
 unjust (verse 18), and for the purpose of bringing us nearer to God. (This is the Greek 
 reading for, “ that he might offer us to God.”) As a further motive, he proposes the 
 efficacy of the death of Christ, both with reference to himself, who was raised to 
 a glorious and immortal life, “enlivened in the spirit;” and with reference to his 
 creatures, whether we regard those who in ages past, preceded him, to whom his future 
 merits were applied; or, those of the present and future generations (verse 21). As an 
 example of the^efffcacy of the merits of Christ, with reference to past ages, he adduces 
 one of the most signal manifestations of his great mercy, in the salvation of those giant 
 sinners who perished in the deluge, whose crimes are described (Genesis, chap, v.); 
 and, in order to extol still more this great mercy of God, the Apostle mentions the 
 aggravating circumstances of their obstinacy. God had through Noe, preached to them 
 their coming destruction ; they continued in their obstinate unbelief; and it was only 
 when they saw the waters of the deluge overflow the earth, that, touched with 
 repentance amid the wreck of all nature, they felt concern for the salvation of 
 their souls, while their bodies were submerged in the desolating waters. It was 
 to announce to these souls confined in the Prison of Limbo, expiating the temporal 
 punishment due to their sins, that the soul of Christ, after his death on the cross, 
 descended, announcing the joyous tidings of their near deliverance, the termination of 
 their pains, and the throwing open of the gates of heaven, for so many ages closed 
 against them. 
 
1 ST. PETER, III. 
 
 ■ Uejt. paraphrase. 
 
 21. Whereunto baptism being of 21. To this diluvian water, baptism corresponding, 
 the like form, now saveth you also : as the antitype, or thing typified, to its type and figure, 
 
 Commentary. 
 
 The chief difficulties against this opinion are :—First, What grounds are there 
 for saying that the incredulous, to whom Noe preached, on seeing the waters of the 
 deluge overflow the earth, were converted, and died in sentiments of penance? 
 Secondly, why should St. Peter, in this passage, confine to those who perished in the 
 flood, whose conversion and salvation is supposed in this opinion, the preaching which 
 Christ addressed to all the souls of the just, detained in the prison of Limbo, including 
 patriarchs and prophets ? 
 
 In answer to the first difficulty, to which great weight has been attached by some 
 writers, as being the chief reason, which induced St. Augustine to desert the common 
 opinion, it is to be said, that the words, “ some time incredulous,” would imply, that 
 they did not always continue such; and, even though we should have no positive or 
 demonstrative reasons, in favour of this supposition, there are none against it; the 
 silence of sacred Scripture on this subject, is no more a reason against it, than it is 
 against other points, on which it is equally silent, and which we still know to be 
 incontrovertible facts. It is perfectly conformable to our ideas of the mercy and 
 goodness of God to suppose that, while in his justice he submerged the bodies of those 
 sinful men, in the waters of the deluge, in his mercy he poured into their souls a deluge 
 of graces. And, it is not very likely, that those men, who mocked and derided Noe, as 
 a senseless visionary, on witnessing this universal shipwreck, on seeing the waters 
 rushing from the heavens, the earth, and the sea, and his predictions and menaces 
 fully verified by the event, turned to God with their whole hearts (a thing not unusual 
 in ordinary shipwrecks), and offered up that inevitable death which menaced them as 
 a sacrifice of expiation for their crimes ? At all events, this supposition enables us to 
 interpret this difficult passage, which, in any other interpretation, would be open to 
 insuperable difficulties. The probable opinion then is, that they were all saved ; there 
 is no reason for limiting the application of the words of the Apostle; on the contrary, 
 the salvation of all would be a greater argument of the mercy of God, and of the 
 retrospective efficacy of Christ’s merits, which the Apostle is commending in this passage. 
 
 In answer to the second point of objection it may be said, that although Christ had 
 preached to all the souls shut up in the prison of Limbo, and while announcing to them 
 their near deliverance, had, most probably, remitted what remained to be discharged of 
 the temporal debt due to their sins, thereby consecrated, by being the first himself to 
 exercise it, the power of granting indulgences, to be afterwards exercised by his Church ; 
 still, the Apostle specially refers to those, who were converted in the waters of the 
 deluge, as the most signal instance he could adduce of the divine mercy, whether the 
 number or the enormity of their crimes be considered, by which u allflesh corrupted its 
 way on the earth? and which provoked an immutable God to cry out, “ it repenteth 
 me that I have made them” (Genesis, chap, vi.); and he, thereby supplies the firmest 
 grounds of confidence in the merits of Christ, for such as died for righteousness sake; 
 seeing that his future merits were so efficacious in saving the souls of those sinful men, 
 whose crimes provoked the divine justice tp sweep them off the face of the earth. 
 Another reason why St. Peter particularizes those who perished in the deluge is, that 
 the deluge, in which they were drowned, was typical of the baptismal waters, in which 
 those whom he addresses received their spiritual regeneration, and the surest earnest of 
 the efficacy of Christ’s merits with reference to themselves. 
 
 Who, after considering the consoling teaching of the Apostle in this passage, can, 
 for an instant, distrust the boundless mercy of God ? The salvation of those giant 
 sinners of old, whose crimes drew down the deluge or universal shipwreck of the first 
 creation, and provoked an immutable God to exclaim, that he was “ sorry for creating 
 man? furnishes the most striking and the most consoling exemplification, that could be 
 adduced, of his boundless mercies. Well therefore, may we all, whom God has spared 
 in our sins, cry out with the Psalmist; “ The mercies of the Lord I shall sing for ever.” 
 
 “ His mercy is above all his works.” 
 
 21. In this verse the Apostle points out the efficacy of Christ’s merits, in regard to 
 
1 ST. PETER, III. 
 
 349 
 
 paraphrase. 
 
 now, in the New Law, saves you too from the death 
 of your souls by the graces and right to life eternal, 
 which it confers; and these effects it produces, not 
 inasmuch as it is a mere external rite, washing away 
 bodily uncleanness; but, inasmuch as this external rite 
 is accompanied by the internal dispositions which the 
 subject of baptism, when interrogated sincerely, and 
 before God, declares that he possesses; these effects 
 baptism produces owing to the resurrection from the 
 dead of our Lord Jesus Christ; for “ he rose for our 
 justification.”—(Rom. chap, xiv.) 
 
 22. Who, in his divine nature, being equal to God 
 in his human nature, sits at His right hand, and holds, 
 
 Commentary* 
 
 the present and future generations, during the time of the New Law. “Whereunto, 
 baptism being of the like form.” In our English version the Greek reading is followed, 
 and the same has been adopted in the Paraphrase. The Vulgate reading runs thus : 
 quod et vos nunc similis formce salvos facit Baptisma ; and this accords with the Vatican 
 reading:—“ Which (water), the antitype of that in the deluge , and which is Baptism , 
 noiv saves you.” According to others, there is a Hebraism in the Vulgate readings 
 wherein the relative precedes the antecedent, and is thus explained : “and now baptism, 
 saves you, which baptism of like form,” &c. “ Whereunto f that is, to which water of the 
 deluge, “baptism being of like form.” The Greek for “like form,” civtitvkov, means, 
 being the antitype , corresponding with it, as the antitype to the type, the truth to the 
 shadow. “Now,” that is, in the New Law, “saveth you,” (in Greek, saveth us , the 
 Codex Vaticanus, has vfiaQ,you), from the death of the soul ; as the waters, on which the ark 
 was borne aloft, saved Noe and his family from temporal drowning. The points of corre¬ 
 spondence between the diluvian water and baptism are many. In the former, while 
 the inmates of the ark were saved, the wicked, were drowned and buried ; in the latter, 
 our sins are buried, and we are become dead to sin. In the former, the ark was borne 
 aloft, and salvation secured to its inmates ; in the latter, we are raised to a new life and 
 saved from the consequences of our sins, viz., spiritual and eternal death. “Not the 
 putting away of the filth of the flesh,” that is ; it is not inasmuch as it is an external rite 
 cleansing our bodies, that baptism produces these salutary effects of grace and spiritual 
 regeneration ; “but the examination of a good conscience;” but, inasmuch as this rite 
 is accompanied by the internal conditions and dispositions (“a good conscience”), 
 •which the subject of baptism, when interrogated, sincerely, and in the presence 
 of God, declares he possesses. There is allusion in this to the questions usually 
 put to the person to be baptized, whether “he believes in God 2 ” &c., “renounces 
 Satan and all his pomps 2 ” The word “ examination,” or interrogation, is put for the 
 aforesaid dispositions, regarding which the subject of baptism is usually interrogated 
 before receiving the sacrament, and “ a good conscience towards God,” regards the 
 sincerity of his conviction that he possesses the necessary dispositions. These 
 salutary effects are ascribed to baptism in consequence of “the resurrection of 
 Jesus Christ;” either, because this resurrection is the exemplary cause or model of 
 our spiritual resurrection and justification; “ resurrexit propter justification'em nostrumf 
 or its supplemental cause ; since, “ if Christ had not risen, our faith would be vain,” 
 and proved to be unfounded, as resting on the promises of one who would have deceived 
 us, and proved himself to be an impostor. 
 
 22. “Who is on the right hand of God;” this refers to his human nature; 
 considered according to this nature, he holds the highest place in heaven next to the 
 Divinity, and before all other creatures. In these words, the Apostle conveys a tacit 
 exhortation to us to suffer with Christ for justice sake, in order to become partakers in 
 his glory. “Swallowing down death, that we might be made heirs of life everlasting .’ 9 
 These words are not found in the Greek ; they are, however, read in all Latin copies, and 
 cited by the Latin Fathers. They contain an allusion to the words of the Prophet 
 Osee (13, 14), O death ! I will be thy death ; O hell! I will be thy bite.” This will be 
 
 TTert. 
 
 not the putting away of the filth of 
 the flesh, but the examination of a 
 good conscience towards God, by 
 the resurrection of Jesus Christ. 
 
 22. Who is on the right hand of 
 God, swallowing down death, that 
 
1 ST. PETER, III. 
 
 350 
 
 ttejt. 
 
 we might he made heirs of life 
 everlasting : being gone into heaven, 
 the angels and powers and virtues 
 being made subject to him. 
 
 fiarapbvase. 
 
 next him, the most honourable place in heaven, by his 
 own death and resurrection he destroyed death, and 
 deprived it of its sting, in order that we might be made 
 heirs of life everlasting; he has, also, ascended and 
 gone into heaven, the entire heavenly host, of every 
 order and degree, whether from the ranks of angels, 
 powers, virtues, or any other order, having been sub¬ 
 jected to him by his heavenly Father. 
 
 Commentary. 
 
 fully accomplished only on the final day, when the last enemy, death, shall be destroyed. 
 —(1 Corinthians, chapter xv.) 
 
 “ Being gone into heaven,” whither he ascended by the power of his own divinity. 
 These words are immediately connected with the words, “ on the right hand of God.” 
 “ The angels,” viz: those belonging to a lower order of blessed spirits ; “ and 
 powers and virtues,” refer to the higher ranks ; under these are included all the 
 the orders of heavenly spirits, and of all creatures that can be named, or that exist.— 
 (Colos. i. 18, and ii. 10; Ephes. i. 22); “being made subject to him,” as man; for, 
 his heavenly Father “ has subjected all things under his feet .”—(Psalm viii. ; 1 Cor., xv. ; 
 Ephes. i. &c.) As man, Christ is the head of the entire Church, militant and trium¬ 
 phant, comprising both angels and men. 
 
1 ST. PETER ,, IV. 
 
 35i 
 
 CHAPTER IV. 
 
 Hitalysts. 
 
 In this chapter, the Apostle, after having digressed from the subject of the death of Christ 
 (iii. 18), now returns to point out the lesson of instruction, which they should all derive 
 from it, viz.: that they should no longer live in sin, but that their whole lives' should be 
 employed in performing the will of God (1, 2). For, they had already devoted too much 
 time to the gratification of the corrupt passions, to which the unconverted Gentiles are 
 prone (3), who, on seeing the Christian converts, now refuse to join them in the perpe¬ 
 tration of their former crimes, execrate and blaspheme both them and their holy religion, 
 as the enemies of all social and friendly intercourse among men (4.). For these 
 blasphemies, they shall one day have to render a most strict account to Christ, the judge 
 of the living and the dead (5). 
 
 Against the Epicureans and other sects, who held,', that, at death, man ceases to exist, and 
 hence, ?io judgment or accountability, he proves from the fact of Christ having preached 
 in the prison of Limbo, to those who had been long since dead, that Christ was to be 
 judge of the dead as well as of the living (6). Not only have these been judged ; but, in 
 a short time, all things are to come to their final close; and hence, those whom he 
 addresses, as well as all future generations, should be very circumspect and watchful duly 
 to discharge the great duty of prayer (7). 
 
 He exhorts them to the practice of uninterrupted charity to words one another, and particu¬ 
 larly of that branch of it, which consists in affording lodging and support to poor 
 indigent stangers (8, 9). 
 
 He, next, prescribes the proper mode of exercising the spiritual gifts with which they might 
 have been endowed for the good of others (10). These gifts he reduces to tivo heads, 
 viz. : the gift of speaking, and the gift of action or administration ; and both one and 
 the other, should be exercised so as to promote, as indeed all our actions should, the glory 
 of God through Jesus Christ (11). 
 
 He then renews his former exhortation to patience, on several grounds: because, by 
 suffering they only submit to what all the elect before them had to undergo (12)* 
 Because, patient sufferings cause us to share in the sufferings of Christ, and lead to 
 unalloyed joy a 7 id transport (13). Because, these sufferings and reproaches are the 
 source of peculiar blessedness (14). From this peculiar blessedness, he excludes sufferings, 
 undergone for the commission of crime (15, 16). He exhorts them to patience, because 
 they are thus submitting to the general will of God, in saving his elect (17). Finally , 
 he encourages them to commit their souls to God (19). 
 
 Ce£t. lparapforase. 
 
 1. CHRIST therefore having 1. Since, therefore, Christ has suffered for us in his 
 suffered in the flesh, be you also human and passible nature, the just for the unjust, to 
 
 Commentary. 
 
 1. “ Christ, therefore, having suffered in the flesh.” In some Greek copies it is, 
 homing suffered for us. The words “for us ” are omitted in the Codex Vaticanus. The 
 Apostle returns to the subject of the death of Christ, from which he had digressed 
 (iii. 18), and points out the moral lesson, of which it is suggestive, “you should be 
 armed with the same thought,” i.e., a thought, which his deatn suggests, owing to the 
 
352 
 
 1 ST. PETER , IV. 
 
 Ucxt. 
 
 armed with the same thought : for 
 he that hath suffered in the flesh 
 hath ceased from sins. 
 
 2. That now he live the rest of 
 his time in the flesh, not after the 
 desires of men, but according to the 
 will of God. 
 
 3. For the time past is sufficient 
 to have fulfilled the will of the 
 gentiles, for them who have walked 
 in riotousness, lusts, excess of wine, 
 rcvellings, banquetings, and unlaw¬ 
 ful worshipping of idols. 
 
 paraphrase* 
 
 atone for, and destroy our sins, you too should be 
 armed with the same, or a similar thought, of which 
 his death is typically suggestive, viz.: that the Chris¬ 
 tian, who has suffered in his carnal passions, and 
 crucified them, conformably to the lesson mystically 
 taught us, by the crucifixion of Christ, has ceased 
 from sins, and holds no more commerce with them, 
 than the living do with the dead. 
 
 2. So as to live no longer accordin g to the sinful 
 desires of men, to which he has died, but to devote 
 the remainder of his life in fulfilling the precepts of 
 God, which are the formal expression of his will. 
 
 3. For, the portion of our time that has passed was 
 sufficiently long (nay, too long), for complying with 
 the corrupt will of the unconverted Gentiles, while we 
 habitually indulged in deeds of uncleanness, whether 
 interiorly, by illicit desires, or exteriorly, by drunken 
 debauch and excessive indulgence in wine, in revolting 
 and wanton feastings, in drinking matches, and in 
 the execrable and abominable worshipping of idols. 
 
 Commentary 
 
 mystical signification which it bears; for, his death mystically represents our death to 
 sin ; as his resurrection represents our resurrection to a new life of grace. This idea is 
 inculcated in many passages of St. Paul (Rom. vi. ; Colos. ii. and iii.) “For he that 
 hath suffered in the flesh this is the thought with which they should be armed, and 
 which they should be disposed to carry out in practice, viz.: that the man, who, after 
 the example of Christ dying on the cross, “ hath suffered in the flesh ; ”— Cl flesh 57 here 
 is taken in a different signification from that which it bears in the foregoing part of 
 the verse, “ Christ suffered in the flesh,’ 7 which means, in his human or passible nature ; 
 here, it means, having suffered in his carnal passions, and having crucified them—such 
 a person, I say, “hath ceased from sins,” holds no more intercourse with them, than 
 the living hold with the dead. 
 
 2. “That now he may live the rest of his time in the flesh.” The Greek, literally 
 translated, will run thus, so as to live the remaining time in the flesh, which may either 
 refer to the man who has suffered in his carnal passions, as our Vulgate has it, or 
 to the persons whom St. Peter addresses, “ that now you may live the rest of your 
 time,” &c., “ not after the desires of men,” or, following the corrupt passions of men, 
 “but according to the will of God,” i.e., in obeying and fulfilling God’s command¬ 
 ments. 
 
 3. “ For the past time is sufficient.” There is here, a meiosis ; the phrase implies 
 more than it expresses, viz., that too much time was devoted to the corrupt practices to 
 which he refers. “To have fulfilled the will of the Gentiles.” In some Greek copies, 
 the words, for us, are added, but they are not in the Vatican or Alexandrian MSS. 
 
 “ The time past is sufficient (for us) to have fulfilled,” &c., that is, to have practised 
 these evil deeds, to which the unconverted Gentiles are prone; “ for them who have 
 walked,” &c., i.e., habitually lived and indulged “in riotousness, lusts,” &c. The 
 former refers to outward, external deeds of uncleanness ; the latter, to internal desires, 
 and acts of consent; “ excess of wine,” drunkenness, arising from drinking wine, under 
 which are included other strong intoxicating drinks ; revellings, feasts or banquets 
 instituted for the purpose of wanton excesses; “banquetings,” drinking matches, 
 which lead to intemperance and debauchery. To such reference is made (Proverbs, 
 xxii. 30), “ they that pass their time in wine, and study to drink off their cups 1 . 1 
 “And unlawful,” the Greek, ade/iiToig, means execrable, or, abominable. “Worship¬ 
 ping of idols.” It is not unlikely, that the Jews, to whom this Epistle is addressed, 
 were prevailed upon by the Gentiles, among whom they lived, either from fear or 
 iriendship, or poverty, to join, at least in the illicit use of idolothytes, and that they 
 
1 ST. PETER, IV. 
 
 353 
 
 paraphrase* 
 
 4. At this they are amazed, as at something strange 
 and unaccountable, viz., that you refuse to join any 
 longer with them, in the same evil practices of 
 dissoluteness and luxury, and hence, they blaspheme 
 your holy religion, and curse yourselves, as the enemies 
 of all friendly and social intercourse. 
 
 5. For these blasphemies, as well as for all their 
 deeds of dissoluteness, they shall render a rigorous 
 account to him, who is ready soon to exercise the 
 power given him by his Father, of judging both “ the 
 living,” viz., these who shall be alive immediately 
 before his coming, and “ the dead,” viz., those who 
 departed this life during all preceding ages. 
 
 6. And it was in order that it might be clearly 
 seen, that Christ is to be judge, not only of the living, 
 but also of the dead, that the gospel was preached 
 by him to the dead, shut up in the prison of Limbo, 
 (iii. 18, 19), so that ( although ) these, long since 
 departed, may have been judged by men, who look 
 only to appearances, to be for ever lost, once their life 
 in this world has been extinct, or at least to be fools 
 in restraining their passions in hopes of future bliss, 
 as, indeed, you are regarded now by the unconverted 
 Gentiles (v. 4), (still) they may be found to enjoy 
 with God—who judges according to truth—a glorious 
 and immortal life in the world to come—(“ in the 
 spiritI) 
 
 Commentary* 
 
 partook of them in common with the Gentiles ; or, it may be, that in this verse, the 
 Apostle, in a special manner, addresses himself to the converted Gentiles. The corrupt 
 practices of the Gentile world are here reduced, by the Apostle, to two sorts, viz., 
 sins of uncleanness, and excessive intemperance in eating or drinking, the latter 
 crime generally produces the former, “ in vino luxuria;” the excessive indulgence in 
 strong drinks is a sure source of uncleanness, “ venter cestuans vino spumit in libidinem ” 
 (St. Jerome). In order to incur the mortal guilt of intemperance, here denounced by 
 the Apostle, it is by no means necessary, that a person should lose the use of reason. 
 The excessive habitual indulgence in strong drinks, even unaccompanied with the loss 
 of reason, would appear to entail mortal guilt, “vee vobis, quipotentes estis ad bibendum 
 vinum , et viri fortes ad miscendam ebrietateml —(Isaias, v. 22).- 
 
 4. “Wherein.” The Greek, ev d> means at which , but as it has reference to what 
 follows, viz., their refusal to join in the former wicked practices, it is explained in 
 Paraphrase, at this; “ they think it strange,” or are completely at a loss to know how 
 it could come to pass, viz., “ that you run not with them into the same confusion.” 
 In Greek, avayycnv,profusion, or practices of abominable dissoluteness ; “speaking ill 
 of you,” and your holy»religion, as opposed to friendly feelings and social intercourse. 
 
 5. For these blasphemies, and their wicked deeds, they shall one day render an 
 account to Christ, who is ready, and armed with judicial power, to pass sentence on 
 the “ living and the dead.” By “the living,” whom Christ is to judge, are commonly 
 understood, those who shall be alive at the time of his second coming, whose death 
 will be followed by an instantaneous resuscitation, so that they may be regarded as 
 having never died, and as always “living,” the interval between their death and 
 resuscitation being so very short. By the “ dead,” are understood such as have died 
 during all preceding ages. 
 
 6. This verse is regarded by the generality of Commentators as exceedingly difficult 
 and perplexing, and, indeed, it is hot easy to see what interpretation to adopt, regarding 
 it. It was the evident connexion which lie thought he perceived between this, and 
 verse 19 of the preceding chapter, that made St. Augustine interpret the words, “spirits 
 
 vol 11. z ' 
 
 4. Wherein they think it strange, 
 that you run not with them into 
 the same confusion of riotousness, 
 speaking evil of you. 
 
 5. Who shall render account to 
 him, who is ready to judge the living 
 and the dead. 
 
 6. For, for this cause was the 
 gospel preached also to the dead; 
 that they might be judged indeed, 
 according to men, in the flesh : but 
 may live according to God in the 
 Spirit. 
 
354 
 
 1 ST. PETER , IV 
 
 Commentary 
 
 in prison” (iii. 19), of living men detained, in the days of Noe, in the prison of 
 infidelity and vice; it was this that involved him in the insuperable difficulties attached 
 to that strange interpretation. He thought the only interpretation of the word “dead,” 
 in this verse, that could at all accord with the context, is that which makes the word 
 refer to sinners and infidels, “ dead ” to grace and faith ; for, it is of such the Apostle 
 is treating (4) and it is in reference to their blasphemies, he introduces the judgment 
 to be passed by Christ (5), on the living and the dead, and the word “ dead” (5) 
 clearly refers to the same persons, that it refers to in this verse. Mauduit, who has 
 been followed in the interpretation of verses 19, 20 of preceding chapter, while he 
 rejects the opinion of St. Augustine regarding the passage referred to, and denies that 
 there is reference to the preaching made by Christ, through Noe, to the incredulous 
 antediluvians, follows St. Augustine in his interpretation of' this verse, and in a 
 dissertation, in which his reasoning is principally aimed against the interpretation of 
 Estius—reasoning which seems to be more specious than solid—endeavours to show, 
 that in this verse there must be question only of those who are “ dead ” to grace and 
 faith. These are the dead, of whom it is said in the gospel, “suffer the dead to bury 
 their dead;” and by the u living,” in verse 5, he understands those who believe in 
 Christ and are not deaf to his voice, of whom it is said, “ arise ye who sleeps and come 
 forth from the dead , and Christ will enlighten you.” “ The hour cometh , and now is , 
 when the dead shall hear the voice of the Son of God , and those who shall hear will live.” 
 Mauduit lays some stress, also, on the difference between the original Greek words 
 for “preached? in 19 of iii., and in this verse; in iii. 19 it is etcrjpv^ev proclaimed as 
 herald , in this, tvriyyekiadr], evangelized. The interpretation adopted in the Paraphrase 
 is that given by A’Lapide. It has this advantage, that it retains the common meaning 
 of the words “living and dead,” when referring to the judging power of Christ, and it 
 is free from the objections to which the reasoning of Estius is liable, although both 
 agree in giving the same interpretation of the passage, and understand it of the 
 preaching made by Christ, during the brief period of the separation of his soul from his 
 body, to the souls shut up in the prison of Limbo. 
 
 “ For, for this cause was the gospel preached also to the dead,” viz., to show that 
 those who were long dead were to be judged by Christ; this the Apostle is anxious 
 to demonstrate, in opposition to the false tenets of the Pagan sects, particularly the 
 Epicureans, among whom the early converts from Judaism and Paganism lived. With 
 them it was a favourite maxim, that after death the soul had perished with the body, 
 without further accountability; and hence, during life, we should deny ourselves no 
 gratification whatever; their motto being, “let us eat and drink, for to-morrow we 
 shall die,” (1 Cor. xv.); against these St. Paul directs chap. xv. of his 1st Epistle to 
 the Corinthians. “ That they might be judged, indeed, according to men, in the 
 flesh.” If we confine the word “ dead,” merely to the antediluvians, whose souls were 
 saved in the deluge, then the words mean, so that although they may have been judged 
 by men, Noe and his children, as by all future generations, whom the history of the 
 deluge reached, to be for ever lost to God and heaven—as many suppose with St. 
 Augustine—“in the flesh,” that is, judging merely according to appearance, as 
 mankind always do: still, they “live” in the judgment of God—which is always 
 according to the truth—“in the spirit,” that is, a life of immortality and glory in the 
 world to come. If the word “ dead ” refer to all the spirits shut up in Limbo, then, 
 the latter words will have a meaning perfectly in accordance with the context, that 
 although all these dead, to whom the gospel was preached, may, during life, have been 
 judged by foolish men, to have perished for ever, “in the flesh,” i.e. } the moment the 
 dissolution of their souls from their bodies occurred—or, judged by men, who merely 
 look to external things (“ in the flesh ”) to be fools and madmen for mortifying their 
 passions, as they judge of you now (4)— still, in the judgment of God, they will be 
 found to have earned for themselves a glorious and happy life. The same judgment 
 you, too, are to expect if you live “according to the will of God ”(2). The only 
 objection that can be urged against this interpretation is, that the particles “ although ” 
 and “ stillf expressive of opposition between the two members of the sentence, “ that 
 (< although ) they might be judged,” “ but (still) may live according to God,” &c., are 
 added to the interpretation. This difficulty will vanish on a close examination of the 
 
1 ST. PETER , IV 
 
 355 
 
 Gejt. 
 
 7. But the end of all is at hand. 
 
 Be orudent therefore, and watch in 
 ▲ * 
 
 prayers. 
 
 S. But before all things have a 
 constant mutual charity among your¬ 
 selves: for charity covereth a multi¬ 
 tude of sins. 
 
 9. Using hospitality one towards 
 another without murmuring. 
 
 paraphrase* 
 
 7. Christ is ready to judge the living and the dead, 
 to punish the wficked, and reward the patient suffering 
 of the just, and that at no distant time; for, the final 
 end of all is fast approaching. In order, then, to be 
 fully prepared for his coming, be prudent and circum¬ 
 spect, and be sober and vigilant for the due exercise 
 of the important duty of prayer. 
 
 8. Above all things, entertain for each other mutual 
 unceasing feelings of charity, which nothing can in¬ 
 terrupt ; for, this charity covers the sins of the neigh¬ 
 bour, be they ever so numerous, and obtains or merits 
 the remission of our own. 
 
 9. Practise the virtue of hospitality, by harbouring 
 in your houses and supporting your indigent Christian 
 brethren, without murmuring at the inconvenience or 
 expense which the laudable exercise of this virtue may 
 entail upon you.. 
 
 Commentary. 
 
 text, for, it is clear, there is an opposition between the two members of the sentence— 
 “judged according to men in the flesh ”—“ live according to God in the spirit; ” and 
 the addition, in the interpretation of the particles in question, serves only to express 
 more clearly this implied opposition. 
 
 7. This verse may be connected with the preceding, thus : not only has the end of 
 these men, to whom Christ preached in Limbo, and upon whom judgment has been 
 already passed, come, but the end of us all, and the entire world, is fast approaching. 
 It is, however, more commonly connected, as in Paraphrase. “ The end of all is at 
 hand,” may refer to the near approach of the death of each individual, at which his 
 judgment takes place, and his eternal doom sealed; or to the near approach of the 
 day of judgment, the world being now in its last stage, “ hoec est kora novissima ’ 
 
 —(1 John, ii. 18); “ in quos fines seculornm deveiierunt ” (1 Cor. x. ii.) ; and the time that 
 intervenes, be it ever so long, compared with eternity, is but as yesterday, which is 
 past and gone. “ Be prudent, therefore,” that is, circumspect, in all your actions, 
 observing that prudence of salvation, which is true wisdom with God. “ And watch in 
 prayers.” The Greek word for “ watch,” viityare, also means, be sober , in which 
 signification it is taken (chap. v.~8). Watch and be sober for the exercise of prayer; 
 for, the prayers of such as are given to intoxication are heavy, drowsy, and unacceptable 
 to God. There is allusion in these words to the words of our Redeemer (Matthew, xxv. 
 13, and xxvi. 41). 
 
 8. “ But before all things.” These words show the importance of charity, which is 
 justly designated, the queen of virtues.. “ Have a constant mutual charity among your¬ 
 selves.” The word “constant” means, that their charity for one another should be 
 persevering and uninterrupted. “ For charity covereth a multitude of sins.” These 
 words are commonly understood to refer to the sins of our neighbour, and to the 
 offences committed by him against us. These charity dictates to us to palliate and 
 excuse; for, “charity is patient, kind, beareth all things, endureth all things” (1 Cor.- 
 xiii.); and hence, by dissembling and pardoning the sins of our neighbour, w r e most 
 effectually secure the inestimable blessing of concord and peace. The Apostle appears 
 to allude to the words (Proverbs, x. 12), “ hatred stirreth up strifes, and charity covereth 
 all sins,” wherein reference is made to the sins of our neighbour. No doubt, the 
 words will, even in this interpretation, indirectly include the sins of the man who 
 exercises charity, by obtaining their remission, should there be question of mortal , or by 
 meriting the remission of venial sins, in a man already justified. Some interpreters 
 say, there is direct reference to the sins of the man who exercises charity, and that 
 this is proposed by the Apostle as a motive of reward for the cultivation of charitable 
 feelings. Both interpretations are adopted in the Paraphrase. 
 
 9. “ Using hospitality one to another,” that is, towards such as require it. By 
 “ hospitality ” is meant, the exercise of Christian charity in affording shelter, lodging 
 
35$ 
 
 1 ST. PETER, IV. 
 
 paraphrase, 
 
 io. Let each one, who has been endowed with any 
 spiritual gift, employ and minister it with the same 
 liberality with which it was bestowed on him by God, 
 for the service of his neighbour; all persons thus gifted 
 should regard themselves merely as faithful stewards ot 
 <the manifold grace and gifts of God, and dispense them 
 accordingly. 
 
 n If any one be endowed with the grace of the 
 word ; if he speak, whether to explain the mysteries 
 of faith, and instruct in the Christian doctrine, or to 
 console those under affliction, or to exercise the gift 
 of tongues or interpretation, let him employ words per¬ 
 fectly in accordance with the truths of faith, without 
 any admixture of error—if he exercise any spiritual 
 ministration, whether in curing the sick, or adminis¬ 
 tering the sacraments of the Church, let him, in the 
 exercise of such ministry, display that zeal and fervour 
 with which God inspires those engaged in his service; 
 so that by the proper exercise of all these gifts and all 
 your actions, God may be honoured and glorified, 
 through the merits of our Lord Jesus Christ, to whom 
 is due eternal honour and empire for ever and ever. 
 Amen. 
 
 Commentary. 
 
 \ 
 
 and support to destitute Christian strangers. The practice of receiving Christian 
 strangers into their houses was much.recommended in the primitive Church, and was 
 a very necessary exercise of Christian charity, owing to the want of accommodation at 
 inns, and on account of the dangers, both to faith and morals, to which the recently 
 converted would be exposed, by associating with infidels. Hence, the usage among the 
 early churches of giving passports or “ tesserce /'wspitalitatis ,” on showing which, a 
 Christian was sure of a hospitable reception from his brethren of the faith. The Apostle 
 here recommends the exercise of this virtue, “without murmuring,” either at the number 
 or condition of the poor Christian strangers, to whom it might become necessary , at 
 times to afford accommodation. 
 
 10. He now instructs them in the proper exercise of the spiritual gifts and ministra¬ 
 tions gratuitously conferred on them by God. “ Hath received grace.” By “grace,” 
 as appears from the Greek word, x n P l<T f JLn i is meant, any gratuitous gift. These gifts 
 were bestowed on them liberally and gratuitously for the good of others ; and hence, 
 they should be exercised in the same way (“as every man hath received,” &c.), 
 gratuitously and liberally. “ As good stewards of the manifold grace of God,” they 
 should recollect that they are merely dispensers of a deposit placed in their hands ; 
 they should, then, administer it according to the will of him from whom they received 
 it, neither allowing it to remain idle, nor employing it for their own interest or selfish 
 advantages. “ The manifold grace of God ” (vide Rom. xii. 6). 
 
 11. These gifts are reduced by the Apostle to two great divisions, viz., the gift of 
 the word and of action. This is conformable to the division made by St. Paul (Rom. 
 xii., and i Cor. xii.) “ If any one speak,” by which is meant: if any one is called to 
 exercise in the Church the gift of wisdom , or knowledge, ox prophecy, doctrine , exhor¬ 
 tation ,, interpretation (guide Rom. xii.), “let him speak as the words of God,” that is, 
 let him say nothing that is not perfectly in accordance with the truths of God, and 
 worthy of the minister, through whom God speaks. The phrase, “ as the words of God,” 
 is perfectly similar to the words, “ according to the rule of faith ”—(Rom. xii. 6). “If 
 any one minister,” that is, be gifted with the grace of action, if he exercise any spiritual 
 ministry, whether in curing the sick ; or, as probably the words refer to the duties of the 
 early deacons, in administering the Holy Eucharist, or relieving the corporal 
 wants and necessities. “ As of the power which God administereth,” that is, 
 let him display that zeal and fortitude in overcoming difficulties which God supplies 
 
 io. As every man hath received 
 grace, mini-tering the same one to 
 another : ( ts good stewards of the 
 mani.old grace of God. 
 
 ir. If any man speak, Ut hictfi 
 sf>c :k as the words of God. If any 
 man minister, let him do it as of the 
 power, which God administereth : 
 that in all things God may be 
 honoured through jC-cjs CHRIS'": 
 to whom is glory and empire for 
 ever and ever. Amen. 
 
1 ST. PETER. TV. 
 
 357 
 
 ftejt. 
 
 12. Dearly beloved, think not 
 strange the burning hVat which is 
 to try you, as if some new thing 
 happened to you : 
 
 13. But if you partake of the 
 suffering of Christ, rejoice that 
 when his glory shall be revealed you 
 may also be glad with exceeding joy. 
 
 14. If you be reproached for the 
 name of Christ, you shall be 
 blessed : for that which is of the 
 honour, glory and power of God, 
 and that which is his Spirit, resteth 
 upon you. 
 
 {Paraphrase* 
 
 12. Dearly beloved, be not surprised, nor con¬ 
 sequently troubled, at the fire of tribulation and 
 persecution which you endure, sent you by God, to 
 test your virtue, and exercise your patience, as if 
 something new had happened you, that is to say, as 
 if your case were a departure from, the ordinary 
 providence which God has at all times manifested 
 towards his elect. 
 
 13. But since bv thus suffering patiently for justice 
 sake, you share and take a part in the sufferings of 
 Christ, you should now rejoice, in order that, at the 
 revelation of his glory hereafter, you may become 
 partakers of unmixed joy and ineffable transport. 
 
 14. And if you suffer reproach for bearing the name 
 of Christian, and professing the doctrine of Christ, you 
 are blessed here in firm hope, and shall be blessed, 
 hereafter, in the enjoyment of never ending happiness; 
 for, far from its being dishonourable; inglorious, or 
 cowardly in you to bear silently such reproaches; on 
 the contrary, you alone are possessed of real honour, 
 glory and fortitude abidingly conferred on you by the 
 power of God and of his Holy Spirit, the only source 
 of good gifts. 
 
 Commentary 
 
 to those engaged in his service,- “ That in all things,” in ah our actions, no 
 matter how apparently indifferent, “ God may be honoured.” This should be the 
 great end of all our ministrations and actions, “ through Jesus Christ,” since it is to 
 his merits we are indebted for the grace through which our actions are rendered 
 acceptable with God. “ To whom,” refers either to Jesus Christ or to God, “is glory 
 and empire,” &c. 
 
 12. The Apostle again adverts to the subject of patience under afflictions, of which 
 he had been treating already, in several passages of this Epistle. “Think not strange 
 the burning heat.” In the Greek are added the words, rf] iv vfur, which is in you. i.e ., 
 feel not surprised at seeing yourselves subjected to the fire of persecution and tribulation, 
 which you have to submit to. “ Which is to try you.” The object of God in sending 
 these afflictions is to try your virtue, and test your patience ; for, “ as gold and silver 
 are tried in the fire, so are acceptable men in the furnace of humiliation.”—(Eccles". ii. 
 5). “As if something new had happened to you,” that is, be not surprised at the 
 tribulations which befall you, as if .something new or strange had happened you, as if, 
 in your case God had departed from the ordinary treatment which he always exhibits 
 towards his elect. Persecutions have been always the chosen inheritance of God’s 
 servants, “ From the protomartyr Abel ’ to the last of the elect , persecution will never 
 cease to be the portion of God’s chi/dr end —Venerable Bede.. 
 
 13. This is an additional motive to suffer patiently, because, by so doing, they share 
 in the sufferings of Christ, their sufferings are united with his (2 Cor. i. 5), “as the 
 sufferings of Christ abound in us,”—(Heb. xiii. 13, xi. 26; 2 Cor. iv. 10; Rom. viii. 17 ; 
 Gal. vi. 17). Christ is our head—we his members; we are also incorporated with him 
 by baptism. “ Rejoice,” then, as you know that these sufferings are united with those 
 of Christ. “ That when his glory shall be revealed,” on the day of judgment, “ you 
 may also be glad with exceeding joy;” and the present joy which you now feel, although 
 embittered by pains and crosses, will then be exchanged for ineffable, unalloyed joy, 
 which will manifest itself in transport and the rapturous joy of your glorified bodies. 
 
 14. “And if you be reproached for the name of Christ.” The profession of 
 Christianity had been to the first Christians a subject of reproach and disgrace. “ You 
 shall be blessed.” This is a subject of peculiar blessedness rather than of reproach. 
 “ For that which is of honour,” &c., that is, far from its being either dishonourable, or 
 inglorious, or cowardly, to profess Christianity, and to bear such reproaches silently, as- 
 
35& 
 
 1 ST. PETER , IV. 
 
 Xlejt. 
 
 15 - But let none of you suffer ns 
 a murderer, or a thief, or a raiier, or 
 a ''oveter of other men’s things. 
 
 16. But if as a Christian, let him 
 not be ashamed, but let him glorify 
 God in this name. 
 
 17. For the time is that judgment 
 should begin at the house of God. 
 And if first at us, what shall be the 
 end of them that believe not the 
 Gospel of God ? 
 
 paraphrase, 
 
 15. But in pointing out the merit of patient suf¬ 
 fering, I speak not of suffering in a bad cause, on 
 account of outraging the laws of society; for none of 
 you should draw down upon himself merited punish¬ 
 ment, due to a homicide, or a thief, or a slanderer, or 
 to such as curiously pry into other persons’ affairs, in 
 order to circumvent and rob them. 
 
 16. But if any one of you suffer for being a Chris¬ 
 tian, and for practising Christian virtues, far from 
 feeling ashamed, he should give glory to God on this 
 account. 
 
 17. For, the present life is the time during which 
 judgment is to commence with the house of God, with 
 his own chosen elect; but if God be so severe in his 
 remedial punishment which he exercises in the salutary 
 chastisements of his mercy towards us, if the merciful 
 beginning be so severe, what shall be the severity with 
 which his outraged justice shall continue to punish for 
 eternity, those who obstinately disobey and refuse to 
 embrace his gospel ? 
 
 Commentary 
 
 probably had been charged upon the faithful by their enemies ; on the contrary, they 
 alone were possessed of real honour, and glory, and fortitude, which God only can 
 confer, and which comes from his Holy Spirit, the giver of every gQod gift. In the 
 Greek we have not “honour or power;” it runs thus : ore to tijq SoUqs kcu to tov Geov 
 Tivevfj.a , because what is of glory, and the Spirit of God , rests upon you. But in some Greek 
 copies are added the following words : indeed in them it (the Spirit of God) is blasphemed , 
 but in you it is glorified. These words are not found in any Latin copies, nor in the 
 Syriac version, nor in the chief manuscripts. 
 
 15. The Apostle excludes from all merit suffering in a bad cause ; for, to suffer the 
 penalties due to human justice, in consequence of outraging the laws of society, far 
 from being honourable, is a disgrace to religion. Or “ raiier for this the Greek has 
 Kciooroioc, an evil doer , one who maliciously injures his neighbour in person or property. 
 “ Or a coveter of other men’s things.” The Greek word for this, aWorpioe-KiciKo-nog, 
 means, one who pries into the concerns of others. The Vulgate has, however, fairly given 
 the meaning, because the words mean, one who pries into other men’s concerns, for the 
 purpose of circumventing them, and rapaciously depriving them of their property, taking 
 advantage of the knowledge tnus unwarrantably acquired. 
 
 16. But if any one among you be subjected to suffering for bearing the name of Christ 
 and for practising the virtues which Christianity prescribes, far fro.n feeling ashamed, 
 he should glory “in this name,” that is, on this account, or, as in,some Greek copies, 
 in this part. The Alexandrian and Vatican MSS. support the Vulgate, tv tu> ovofxart 
 tovtoj. Such was the conduct of the Apostles, who “went rejoicing from the 
 presence of the council, because they were judged worthy to suffer reproach for 
 Christ.”—Acts, v. 41. 
 
 17. The Apostle holds out, as an additional motive of consolation for the faithful 
 under affliction, the consideration, that in enduring affliction, they are only submitting 
 to the general will of God in bringing his elect to salvation. “The time is,” the 
 present life is the time, “ that judgment,” the consoling chastisements of God’s mercy, 
 “ should begin at the house of God,” viz., his Church, termed by St. Paul to 
 Timothy, “the house of God.” There is allusion to the passage in Ezechiel, ix. 6, 
 where the Lord commands the destroying angels—“begin ye at my sanctuary.” “And 
 it first at us,” which shows what the Apostle means by “the house of God,” in the 
 foregoing, “what shall be the end of them that believe not ”—(or, as in the Greek, airei- 
 6 owru>v, disbelieve) —“the gospel ? ’ that is, if the storm of God’s wrath shall commence 
 with God s elect, whom he shall visit with punishment, as a merciful chastisement for the 
 past, and as a preservative against the future, what shall be its endless continuance on 
 
1 ST. PETER, IV. 
 
 359 
 
 XTejt. 
 
 18. And if the just man shall 
 scarcely be saved, where shall the 
 ungodly and the sinner appear ? 
 
 19. Wherefore let them also that 
 suffer according, to the will of God, 
 commend their souls in good deeds 
 to the faithful Creator. 
 
 paraphrase. 
 
 18. And if the just man shall obtain salvation only 
 at the expense of so much suffering and sacrifice, where 
 shall the impious and sinful man appear on the day of 
 judgment ? 
 
 19. Wherefore, since it is only on condition of 
 suffering that the just are saved, let those who, 
 according to God’s holy will, are doomed to suffer, 
 commend their souls, as a deposit, into the hands of 
 a faithful depositary, their Creator, not failing, how¬ 
 ever, on their own part, to co-operate by the perfor¬ 
 mance of good works. 
 
 Commentary 
 
 the reprobate upon whom it shall exercise its fury for eternity? If God be thus 
 severe in the remedial chastisements of his mercy, what shall he be in the vindictive 
 punishments of inexorable justice ? Oh ! blessed for ever be his mercy which has 
 spared us from the eternal vengeance which our sins deserved. 
 
 18. “And if the just man shall scarcely be saved,” i.e., if he shall obtain salvation 
 only at such sacrifices, by sufferings and afflictions in this life, “where shall the 
 ungodly and sinner appear” when called to render an account to God in judgment? 
 Of course, the Apostle wishes us to understand, that the impious and sinners shall be 
 so terrified at the prospect of coming judgment, that, like men certain of condemnation, 
 they will endeavour to shun the presence of the Judge.; “ they shall call on the moun¬ 
 tains, &c., to hide them from the face of him that sitteth on the throne.” The first part 
 of the verse by no means regards the day of judgment, as if the Apostle wished to 
 say, that on the day of judgment the just man shall scarcely be saved; for, on that 
 day, “they shall stand in great constancy against those that afflicted them.”—Wisdom, 
 chap. v. The word “ scarcely ” regards the suffering of crosses in this life. This verse 
 is quoted by St. Peter, from Proverbs, chap, ii., according to the Septuagint version. 
 St. Jerome translates it from the Hebrew, thus : “ if the just man receive (the punish¬ 
 ment of his sins) in the earth, how much more the wicked and the sinner” (shall receive, 
 in the life to come, the punishment of their crimes),—Proverbs, xi. 31. 
 
 19. This is the conclusion of the Apostle. “In good deeds” may mean (as in 
 Paraphrase), not relying solely on their Creator, so as to do nothing themselves, but 
 rather, on their own part, co-operating by good works ; or, while suffering, commend 
 your souls to God, “ in good deeds,” doing good for the evil inflicted on you by your 
 persecutors. 
 
 “ In good deeds.” In Greek, iv ayadoTrouci, in well doing-. The Vulgate is sup¬ 
 ported by the Syriac interpreter and the Alexandrian manuscript. 
 
 “ The faithful Creator.” In Greek, as unto a faithful Creator. The particle “ as ” 
 is not in the Alexandrian nor in the Vatican manuscripts* 
 
360 
 
 1 ST. PETER, V. 
 
 CHAPTER V. 
 
 5 
 
 Bnalpsts. 
 
 In this chapter, the Apostle addresses himself to the pastors of the Church, and points out 
 the mode in which they should tend the flocks committed to their care, and acquit them¬ 
 selves of their pastoral functions. They should, in tending their flocks, shun three vices 
 duectly at variance with their exalted calling; these are, firstly, the performance of 
 their functions not cheerfully, but with restraint arising from the ?iecessity they were 
 under of procuring thereby the necessary means of support, so opposed to the cheerfulness 
 which springs from viewing their flocks, according to God; secondly, the base vice of 
 sordid avarice, so opposed to liberal and generous disinterestedness (2); and thirdly, 
 domineering pride, so opposed. to the example of humility, which every pastor is bound 
 to give (3). By avoiding these vices and practising the opposite virtues, the pastors will 
 merit to obtain, on the day of judgment, from Jesus Christ, the unfading crown of 
 eternal life (4). 
 
 He next points out the reciprocal duties of the laity towards their pastors. They should 
 be subject and obedient to them. 
 
 All, both pastors and people, should clothe themselves with humility, as their chief ornament 
 (5). He tells them to humble themselves before God, in order that he may exalt them, 
 by the effusion of the heavenly graces which he has in store,only for the humble — and, 
 this humility they should manifest, by laying aside all anxious cares, and casting them¬ 
 selves on tke Fatherly Providence of God (6, 7). He, next, recommends them to practise 
 the virtues of sobriety and vigilance—two virtues most necessary for a soldier on guard, 
 in order to defeat the stratagems and assaults of a powerful and subtle foe, such as the 
 devil, the sworn enemy of man, is. They should courageously resist him, by the unshaken 
 firmness of their faith (8, 9). He next promises them the powerful protection of God to 
 guard them, and bring them to a happy end (10). 
 
 He closes the Epistle with informing them, that Silas is the bearer of this Epistle to them ; 
 they will thus be secured against the imposition often practised by false teachers, in sub¬ 
 stituting counterfeit Epistles. He ends with the usual salutation. 
 
 1. THE ancients therefore that 
 are among you, I beseech, who am 
 myself also an ancient and a witness 
 of the sufferings of Christ; as also 
 a partaker of that glory which is to 
 be revealed in time to come : 
 
 paraphrase. 
 
 1. Since, therefore, the just man will be saved 
 only with great difficulty, and God’s judgment is to 
 commence with his own house (iv. 17, 18), I, who am 
 myself a fellow-bishop and pastor, a witness also of 
 the sufferings of Christ, to be a sharer in that 
 glory to be revealed at a future day, implore and 
 exhort the bishops and pastors who preside over you : 
 
 Commentary 
 
 1. <£ The ancients, therefore, that are among you.” “ Therefore,” is not in some 
 Greek copies. It is found in the Alexandrian and Vatican MSS. It may be con¬ 
 nected with the foregoing, as in Paraphrase :—therefore, since judgment commences 
 first with God’s house (iv. 17), and in a special manner with the pastors of God’s 
 people, it is meet, they should prepare for this responsibility. “ The ancients.” The 
 Greek word, npErrfiurepovg, viewed according to etymology, means elderly men, or 
 men advanced in years but since the word is employed in Scripture to designate 
 
1 ST. PETER, V. 
 
 361 
 
 tiesf. 
 
 2. Feed the flock of God which 
 is among you, taking care of it not 
 by constraint, but wil ingly according 
 to God ; not for filthy lurce’s sake, 
 but voluntarily : 
 
 paraphrase. 
 
 2. Feed, with the wholesome pastures of spiritual 
 knowledge, with the heavenly graces imoarted through 
 the sacraments, the flock of God, over whom you 
 have charge, superintending and caring it, not from 
 feelings ot' co-action, as if forced thereunto by the 
 mercenary motive of securing the necessary means of 
 support; but with cheerfulness, regarding it accord¬ 
 ing to the will of God, which is, to promote its 
 spiritual good, and in view of a spiritual reward—not 
 with the sordid view of acquiring thereby wretched 
 pelf, more enlarged incomes, but with feelings of 
 generous and cheerful disinterestedness. 
 
 Commentary 
 
 offices and dignity rather than age (the signification which the word bears here, as is 
 clear from verses 2 and 4), the office has been expressed in the Paraphrase, bishops 
 and pastors, or priests of the first order; for to them alone, strictly speaking, could 
 be applied the words (verse 2), “ feed the flock,” &c., in the fullest and most exalted 
 sense. Of course, the admonition contained here applies also to the priests ot the 
 second order, charged with the care of souls. That the Greek word for “ ancients,” 
 includes not only priests of the second order, but of the first order, or bishops also, is 
 rleardro™ 1 FtpLci.]^ to Titus (chap i. 5, 7). “That are among you,” that is, that preside 
 over you. “I beseech.” Phe Greek word, 7 capr(Ka\w, means also, I exhort. “Who 
 am myself also an ancient.” The Greek word, f>v/.nrpia(DVTfpoQ^ means, who am a 
 co-presbyter , or, fellow-bishop; the word expresses the Episcopal office. Although, as 
 Prince of the Apostles, he might call himself, chief of bishops ; spll, from a feeling of 
 humility, he places himself on an equality with them. The same feeling of humility is 
 observable in all the documents addressed by St. Peter’s successors, the Sovereign 
 Pontiffs, to the other bishops, during the different ages of the Church : Serious Servo rum 
 Dei , they take as their ordinary title. “And a witness of the sufferings of Christ,” may 
 mean (as in Paraphrase}, that he witnessed all that Christ endured, both through life and in 
 his sacred passion—or, a witness or martyr (by my sufferings), to the sufferings of Christ, 
 and to the faith founded thereon. This latter interpretation is grounded on the signi¬ 
 fication of “ witness,” in Greek, martyr. They were called martyrs, who, by their own 
 sufferings, bore the sincerest testimony to the truth of the Christian faith. The anti¬ 
 thesis which exists between this and* the following member of the sentence, renders this 
 latter interpretation very probable; the Apostle, by referring to bis own sufferings, 
 wishes to animate his brethren to the faituful discharge of their pastoral fuuctions, 
 notwithstanding the violence of persecution. “ And also a partner of that glory,” &c. 
 This may express merely a strong Christian hope, or it may be the result of some 
 revelation with which God had favoured him. 
 
 2. “ Feed the flock of God.” They are charged with the flock of another, to whom 
 they shall render an account of their stewardship. “Feed,” tz oifxarare. This word is 
 employed to signify, govern , direct , &e. It expresses a charge analogous to that which 
 shepherds have over their flocks. “ Which is among you,” or which is given in charge 
 to you ; each one is responsible for that portion ot God’s flock, confided to his care. 
 “ Taking care of it.” The Greek word, E-maKOTrowTEQ, literally means, Episcopizing, ox 
 superintending it; it expresses the vigilant care, which a pastor of souls should use, in 
 guarding and tending his flock. “ Not by constraint,” from the necessity you are under 
 of doing so in order to acquire a livelihood, while you would otherwise neglect them ; 
 “ but willingly, according to God.” The words “according to God,” are notin the 
 Greek. They are found in the Alexandrian MS. They explain more fully what the 
 word, “ willingly,” means, viz., with that cheerfulness which the consideration of the 
 exalted nature of your functions, viewed according to God and his holy will—and that 
 is, that we should advance the spiritual interests of souls, with a view to a spiritual 
 reward—is apt to engender. “ Not for filthy lucre sake,” that is, from motives of sordid 
 avarice, a vice so disgraceful in a pastor of souls ; the effect of which is to harden his 
 heart, to inspire him with low, grovelling ideas, to make him prostitute the most exalted 
 
1 ST. PETER , V. 
 
 362 
 
 Zext 
 
 3. Neither as lording it over the 
 elergy, but being made a pattern of 
 the Hock from the heart. 
 
 4. And when the prince of pastors 
 shall appear, you shall receive a 
 never-fading crown of glory. 
 
 5. In like manner, ye young men, 
 be subject to the ancients. And do 
 ye all insinuate humility one to 
 another, for God resisteth the proud, 
 but to the humble he giveth grace. 
 
 paraphrase* 
 
 3. Neither acting as persons lording it over the flocks 
 specially intrusted to each ; but exhibiting yourselves 
 as patterns and models to them in all sincerity and 
 truth, and with a view of advancing their spiritual 
 interests. 
 
 4. And when the prince of pastors, Jesus Christ, by 
 whom both pastors and people were purchased, shall 
 appear, to pass sentence on all mankind, you shall 
 receive an unfading, ever-blooming crown of glory— 
 or, the glorious crown of eternal life. 
 
 5. In like manner, do you, both inferior clergy and 
 laity, fulfil the reciprocal duty of obedience and sub¬ 
 jection to your bishops and pastors ; and I enjoin you 
 all, both pastors and people, to manifest feelings of 
 humility towards one another, making this great 
 fundamental virtue your chief exterior ornament; for, 
 God resists the proud, but to the humble he giveth 
 grace. 
 
 Commentary 
 
 mysteries of his sacred calling to the gratification of this wretched and unmeaning 
 passion, and even at the awful moment of death, to blind him against the terrors of 
 approaching judgment. “But voluntarily,” from feelings of liberal and generous 
 disinterestedness. Detachment from early treasures should be a distinguishing charac¬ 
 teristic of him, who, at his first step into the sanctuary, takes God for his inheritance. 
 “ Dominus pars hereditatis mece et calicis mei , 6°<r.,” are the words of the Cleric on his 
 first entrance into the sanctuary. 
 
 3. “ Neither as lording it over the clergy.” By “ clergy,” are meant, according to 
 some, the subordinate ministers of religion, subject tothe bishop. The Greek word, 
 however, rwr KXrjpwy, lot or inheritance , renders the opinion which understands it of the 
 particular congregations which fell to the lot of each pastor to superintend, by far the 
 more probable interpretation. In it is contained an allusion to the usage observed 
 among the Jews of old, of receiving by lot their different inheritances. Hence, the 
 word, clergy , is generally applied to the sacred ministers who are especially the 
 inheritance of the Lord. “ A pattern ” (in Greek tv-koi, types or patterns ) “ of the 
 flock ; ” these latter words show that it is to the flock, the word “ clergy ” refers here. 
 “From the heart,” is not found in the Greek. It means, not by a false, hypocritical 
 show of virtues ; but by an exhibition of real, genuine virtues, or from a sincere regard 
 for their spiritual welfare and the glory of God. 
 
 4. “And when the prince of pastors,” Jesus Christ, to whom belong pastors and 
 people, purchased by his blood, “shall appear,” come in his glory to judge the world, 
 to reward and punish, according to man’s deserts, “you shall receive a never fading 
 crown of glory. “A crown,” the reward of merit, “'never-fading,” a/aapayriyoy, the 
 amaranth, a flower so called, because it never fades, is employed as an image of 
 heavenly bliss, unlike the crown given to the victors in the. Grecian games, made of 
 bay, laurel, &c., this shall always remain the same, ever-blooming and unfading. Such 
 is the reward which the Apostle wishes the ministers of the gospel ever to keep in view 
 in the discharge of the arduous and exalted functions of their sacred office. It is 
 disputed whether the “ crown of glory” regards the essential happiness of the blessed, 
 the “ corona justiticef which St. Paul expected (2 Tim. iv. 8), or, the aureola , or acci¬ 
 dental reward, which in heaven is reserved for the Doctors, who, after instructing 
 many unto justice, “ shall shine as stars for everT —(Daniel). In the preceding passage, 
 can be seen how strongly the Apostle enjoins on pastors the avoidance of three vices, 
 so much at variance with the pastoral state, viz., performing their spiritual functions 
 solely wiih the view of avoiding poverty; avarice (verse 2), and pride (verse 3); or, it 
 should rather have been said, that he points out the vicious ends and motives that 
 destroy the good effects of the pastoral ministry. 
 
 5. He now points out the duty which the people reciprocally owe their pastors ; and 
 
1 ST. PETER, V. 
 
 363 
 
 "Cevt. lparapbvase. 
 
 6. Be you humbled therefore 6. Be ye, therefore, humbled under the powerful 
 
 under the mighty hand of God, hand of God, that he, who gives his grace to the 
 tl at he may exalt you in the time humble, may, after having copiously showered down 
 cf visitation : ' upon you his graces, exalt you in the day when he 
 
 shall come to judge the world, to separate the sheep 
 from the goats : 
 
 7. Casting all your care upon 7. Casting aside all anxious care, and placing your 
 
 him, for he hath care of you. trust in him ; for, he has charge of you. 
 
 Commentary 
 
 this is subjection and obedience. This is the peculiar virtue of persons placed under 
 authority; the other virtues the people may learn from the lives and conduct of their 
 pastors, who should be a “pattern to them from the heart ” (verse 3). “Ye young 
 men.” The laity, who are contrasted with the “ancients,” or pastors. He calls them 
 “ young men,” because generally younger in age than their pastors, who, in the time of 
 St. Peter, were far advanced in life, when vested with the pastoral dignity. Others 
 understand by “young men,” young persons in general, who ought to be reverential 
 towards those, who are advanced in life. The former interpretation is more probable ; 
 'for, all young men are not bound to be “ subject” to the old, as is here required. By 
 the “ ancients,” are meant the pastors of the Church, especially the bishops, to whom 
 both laity and inferior clergy should be subject and obedient. The word, viewed 
 according to etymology, only means persons advanced in age; but in almost all 
 languages, men vested with authority, whether in church or state, are designated by 
 words expressive of age; because, those appointed to such offices were, generally 
 speaking, far advanced in life. For instance, the terms, Senate ,, Patricians , &c., 
 though according to etymology referring to age, are employed, according to present 
 usage, to express office or dignities. In many instances, to adhere strictly to etymology 
 would be silly in the extreme, as is apparent, for example, in the original etymological 
 signification of the word, Pontiff, which means “ a bridge-maker” (Pontifex), “ Episcopus” 
 bishop, which meant originally, “ a?i inspectors “Deacon” originally meant, a 
 “waiter;” “Apostle,” “ one sent” <kc. “But, do ye all insinuate humility to one 
 another.” The Greek is, “ but do ye all (. subordinate to one another) put on humility as 
 an exterior garment.” The Greek word for “insinuate,” eyKo/jfibxraade, means, put on 
 as the exterior garment covering all the rest , or, as the fibula closely knotting together 
 the other virtues; hence, it means to put on humility, as their chief habit or ornament. 
 This applies to both pastors and people. The word, subordinate , or subject , is not found 
 in either the Alexandrian or Vatican MS. “For God resisteth the proud,” &c. This 
 sentence, quoted by St. James also (iv.. 6), is taken, as to sense, from the Book of 
 -Proverbs (iii. 34). It is translated by St. Jerome from the Hebrew : “he shall scorn 
 the scorners,” which is in substance the same as, “ he shall resist the proud,” for, the 
 “proud,” scorn and deride others, “and to the meek he will give grace,” in substance, 
 the same as “ he shall give grace to the humble; ” for they are generally meek and 
 forbearing. _ 
 
 6. With all humility, therefore, and fear, walk in the presence of God, whose 
 powerful hand is raised to humble and depress the haughty. “ That he may exalt you 
 in the time of visitation ;” that, after having bestowed on you here the gifts of grace 
 in store for the humble, he may bestow on you hereafter the crown of everlasting 
 glory, when he shall come to judge the world. The words, “ of visitation,” are wanting 
 in the Greek, which run thus: Ira vpaq vxpcocrr] iv Katpv, that he may exalt you in the 
 time\ that is, in his own good time, or at a befitting opportunity. This entire passage 
 is very like the passage of .St. Jame s (iv. 6 and 10). 
 
 7. These words express the humiliation of ourselves, which the Apostle inculcates 
 (verse 6), “under the mighty hand of God.” They involve the full resignation of 
 ourselves and all our concerns into his adorable hands. They are perfectly similar to 
 the words, Psalm liv. 23, “ Cast thy care upon the Lord and he will sustain thee,” and 
 most probably, the Apostle quotes the words of the Psalmist. Of course, in this the 
 Apostle prohibits neither the exercise of prudent foresight nor the employment of our 
 active faculties, to bring about our ends. He only prescribes to us, after having done 
 
364 
 
 1 ST. PETER, V. 
 
 Uest. 
 
 8. Be sober and watch : because 
 your adversary the devil, as a roar¬ 
 ing lion, goeth about seeking whom 
 he may devour. 
 
 9. Whom resist ye, strong in 
 faith : knowing that the same afflic¬ 
 tion befalls )^our brethren who are. 
 in the world. 
 
 paraphrase* 
 
 8. Be sober and temperate in the use of meat, drink, 
 sleep, and the other comforts of life, and be also vigi¬ 
 lant ; for, the sworn enemy of your race, by whom sin 
 was first introduced into this world, the devil, the 
 calumniator of mankind, is always on the alert, going 
 about, like a roaring, hungry lion, seeking for some 
 object of prey. 
 
 9. Whom resist ye courageously, firmly grasping 
 the shield of faith, bearing in mind that the same 
 crosses that befall you are borne by your brethren all 
 over the earth, who join you in filling up what is 
 wanting in you to the sufferings of Christ. 
 
 Commentary 
 
 according to the rules of human prudence what in us lies, to leave the result of our 
 undertakings in the hands of God, and to conform ourselves to his adorable will; for, 
 he will dispose of us better than we could ourselves either divine or anticipate ; even 
 the crosses, trials, and privations, so opposed to our natural inclinations, are, in the 
 gracious designs of his Providence, so many visitations of his mercy, weaning us from 
 things of earth, and fixing our desires on things heavenly and eternal.. We should, 
 therefore, cast aside all undue anxiety in the several concerns of life, placing all our 
 undertakings in the hands of God. “ Oculi mei semper ad Dominum, quoniam ipse 
 evellet de laqueopedes meosT —(Psalm xxv.)— ——* 
 
 8. “ Be sober.” The Greek word for this, vy-pare, is rendered watch (iv. 7) ; it 
 means either “ to be sober” or “vigilant,” but here it must be rendered “ be sober,” 
 because the following word signifies only “ to watch,” or “be vigilant.” “ Be sober,” 
 that is, temperate in the use of meat./’ &c., “ and watch.” Vigilance is an accompani¬ 
 ment of sobriety, as drowsiness and sleep are of intemperance. Similar is the precept 
 
 — given (Luke, xxi. 34):—“Take heed to yourselves lest, perhaps, your hearts be over¬ 
 charged with surfeiting and drunkenness, and the cares of this life.” Sobriety and 
 vigilance are most indispensable for a soldier, while engaged in warfare and on guard, 
 against the attacks of a wily and dangerous enemy. Such is the state of every 
 Christian, during the whole course of his life. “ Because your adversary,” the sworn 
 enemy of man, by whom sin and death were first introduced into this world (“ Satan,” 
 or accuser,” is the Hebrew word for “ adversary.”) “The devil,” which means, 
 calumniator ; hence called (Apocalypse, xii.) “ the accuser of our brethren,” for, he 
 always endeavours to make men enemies to God and render them deserving of accusation 
 before him. “ As a roaring lion,” the strongest and most furious animal in nature, 
 “ goeth about,” seeking for some weak- point of attack, in order to avail himself of the 
 weakness of our nature and of that pass on in particular, to the gratification of which 
 we are most prone; hence, commonly termed, our predominant passion. “Seeking 
 w'hom he may devour.” When drowsy and sluggish from the effects of intemperance, 
 we are most exposed to the attacks of this powerful and subtle enemy. Hence, the 
 Church commences the concluding hour of the divine office, Complin, with the words 
 of this verse, in ordei to remind her ministers of the necessity of temperance and vigilance, 
 at the close of the day, for resisting the temptation of the devil. From this passage we 
 may clearly see the great power of the devil, this prince of the “ principalities and powers 
 and spirits of wickedness in high places ,” with whom we are constantly engaged in 
 deadly conflict.—(Ephes. vi.) Job assures us there is no power on earth equal to the 
 devil: “ Jhere is 710 power on earth that can be compared with him, that was made to 
 fear no one.” —(Job, xii. 2 4)._ 
 
 9. “Whom resist ye, strong in faith.” In the panoply or full suit of spiritual 
 armour, which St. Paul wishes the Christian warrior to put on, “ faith ” is marked out 
 as the shield for resisting “all the fiery darts of the most wicked enemy.”—(Ephesians, 
 vi. 16). Here, St. Peter wishes the Christian warrior first to “resist” the enemy, and 
 to do so firmly and bravely. “ Strong in faith,” the Greek word, areptoi, means, solid 
 and fixed in faith, it may be allusive to a fortification, wherein they are protected ; or, 
 
1 ST. PETER , V. 
 
 3 6 5 
 
 XEert. 
 
 10. But the God of all grace, who 
 hath called us unto his eternal glory 
 in Christ Jesus, after you have 
 suffered a little, will himself perfect 
 you, and confirm you, and establish 
 you. 
 
 ir. To him be glory and empire 
 for ever and ever. Amen. 
 
 12. By Sylvanus, a faithful brother 
 unto you. as I think I have written 
 briefly : beseeching and testifying 
 that this is the true grace of God 
 wherein you stand. 
 
 paraphrase. 
 
 ic. Bat God, the source and author of every good 
 gift, who. out of his pure and gratuitous mercy, has called 
 us through the merits of Jesus Christ, to a participation 
 in his eternal glory, and has given so many pledges * 
 thereof by his grace, will himself bring you to con¬ 
 summate and perfect glory, and confirm and establish 
 you unalterably in its eternal enjoyment, after you 
 shall have borne comparatively light and trivial crosses, 
 for a short time here below. 
 
 11. To him is due all glory for his gifts, and all 
 power over creatures, for ever and ever. Amen. 
 
 12. Sylvanus, a faithful brother, I have made the 
 bearer of this Epistle, which I have written to you, 
 
 I should think briefly, considering the interest and 
 pleasure its perusal will afford you, imploring and 
 exhorting you to perseverance, and bearing witness, 
 that the grace of faith, in which you still have faith¬ 
 fully persevered, is the true grace of God leading to 
 eternal life. 
 
 Commentary 
 
 more likely, the idea is the same as that conveyed by St. Paul—“taking the shield of 
 faith ”—by which is meant the consideration of the truths of faith, the menaces and 
 hopes which they propose to us. Under “ lakh,” is included the great confidence in 
 God, which the consideration of the principles of faith is so calculated to inspire, and 
 which wall secure us against all our enemies. “If God be with us, whom shall we 
 fear? “ Knowing that the same affliction” (in Greek, ra avra rwv radrujarwy, the 
 same afflictions ) “ befalls your brethren,” <Scc. Derivii g consolation from the considera¬ 
 tion, that in suffering, you are only conforming to the decrees of God’s providence, 
 wishing that all his elect should enter heaven by the road of suffering ; and hence, 
 nothing peculiarly difficult in their case, all “ their brethren who are in the world ” are 
 treated similarly. 
 
 10. “But the God of all grace,” from whom proceed all gratuitous gifts, “who hath 
 called us unto his eternal glory.” The Alexandrian and Vatican MSS. have, 6 va\f- 
 aa.Q v/xciQ . called you. Among his gratuitous gifts is to be reckoned our call to a share 
 in his eternal glory, of which he has given us an earnest in the manifold graces he 
 bestows upon us, “in Christ Jesus.” This call, and the graces consequent on it, are 
 all owing to the merits purchased by the blood of Jesus Christ. “After you have- 
 suffered a little.” “A little,” probably refers both to the duration of their sufferings, 
 “for that which is at present momentary and light,” <&c. (2 Cor. iv. 17), and the 
 comparatively light nature of them. “ The sufferings of this time are not worthy to be 
 compared with the glory to come.”—(Rom. viii. 18). “Will himself perfect, confirm, 
 and establish you.” In some Greek copies the words are read optatively, thus : “ may 
 he perfect , confirm , strengthen , and establish you ; ” the sentence being thus composed of 
 four members, instead of three, as in our version. But the Alexandrian and Vatican 
 manuscripts, as also the Syriac version support the Vulgate reading. The words are 
 nearly synonymous ; and the idea derived from the material building is applied to the 
 spiritual edifice of virtue and grace, which the Apostle here prays that God would 
 perfect in them, unto the unchangeable state of glory. 
 
 1 r. “ To him be glory and empire,” that is, all the glory of his gifts, and power over 
 all his creatures, for ever and ever. Amen. 
 
 12. “By Sylvanus;” this is, most probably, Silas, the companion of St. Paul in 
 preaching the gospel.—(Acts, xv. 40). “ A faithful brother unto you, as I think I have 
 
 written briefly.” “ Unto you,” according to the Greek, v/uv tov tti'ttov afoXtyov, is 
 joined with “faithful,” and means, who discharges a faithful ministry for you; but 
 according to*the Latin and Syriac copies, it is connected with “ I have written.” Silas 
 was the bearer of the Epistle from Rome to the East. “ As I think,” i.e., faithful to 
 you, as I think; or more probably, I have written to you this Epistle, I think, briefly, 
 
366 
 
 1 ST. PETER, V. 
 
 Ue£t. 
 
 13. The church that is in Babylon, 
 elected together with you, saluteth 
 you : and so doth my son Mark. 
 
 14. Salute one another with a 
 holy kiss. Grace be to all you, who 
 are in Christ Jesus. Amen. 
 
 paraphrase. 
 
 13. The assemblage of the faithful at Rome, elected 
 to the same grace with you, salute you, and wish you 
 the abundance of all temporal and spiritual blessings, 
 and so does my son, Mark, whom I have spiritually 
 begotten, or who serves me as a son. 
 
 14. Salute one another with a holy and chaste kiss. 
 Grace and peace be to you all, who are incorporated 
 with Christ Jesus, by your Christian profession.— 
 Amen. 
 
 (Tommentati?. 
 
 considering the matter so interesting to you, and your affectionate regard for myself. 
 The Epistles of those we love are always considered brief, and never tiresome. 
 “Beseeching;.” the Greek word, 7 rapaKa\u>v, means also, exhorting you to perseverance 
 in the faith, wherein you hold out, notwithstanding the pressure of persecution : and 
 “testifying that this is the true £raoe of God.” As Apostle of God, I bear witness that 
 the faith you deceived from us, and in which you still “ stand,” is the true grace of God, 
 which leads to eternal life. 
 
 13. “The Church that is in Babylon,” or the assemblage of the faithful, “elected 
 together with you,” called to the same faith and hope in eternal glory, “ saluteth you,” 
 or wish you all blessings both temporal and spiritual. “ In Babylon.” Meaning the 
 City of Rome .—(Vide Introduction). 
 
 “And so doth my son, Mark.’' He refers to St. Mark, the Evangelist, whom he 
 afterwards sent to found the Church of Alexandria, a.d. 45. “ My son ; ” either because 
 he was spiritually begotten by him, and fully instructed in the faith (Baronius Anna/. 
 Anno Christi , 45) ; or because he served him in the work of the Gospel with the fidelity 
 and affection of a son, as St. Paul says of Timothy (Philippians ii.) 
 
 14. “ With a holy kiss,” that is a chaste embrace. “Grace be to you all.” In Greek, 
 eiprji'r], “peace be to you all.” There is scarcely any difference in sense. The Hebrews, * 
 by wishing a person peace , wished him all spiritual and temporal blessings, which we 
 mean by “grace.” “Who are in Christ Jesus,” that is, Christians incorporated with 
 him, and forming the body, of which he is the mystic head. 
 
THE 
 
 x , . . 
 
 SECOND EPISTLE OF ST. PETER. 
 
 -4,- 
 
 3nti*ot>uction. 
 
 Canonicity of.— We are informed by Origen (in Explication imiPsalmi); by Euse¬ 
 bius (libro $tio, c. 3 and 19, and libro 6 to, c. 19, Hist. Eccles.); and by St. Jerome (in 
 Catalogo), that the Canonicity or Divine authority of this Epistle was at first called in 
 question by some persons. The question of its Divine authority, as well as of its 
 authenticity, was raised, St. Jerome informs us, in consequence of the difference, or 
 dissimilarity of style, observable between it, particularly in the second chapter, and the 
 first Epistle. But this difficulty is answered by St. Jerome himself (Ep. ad Hedi- 
 biam, quest. 11), by attributing the difference of style to the different scribes, whom 
 the Apostle was obliged to employ in both cases. St. Mark had been employed by 
 him, as scribe, in penning the first Epistle (chap. v. verse 13); Glaucias acted in the 
 same capacity, in reference to this, as we are assured by St. Clement (lib. 7, Strom.) 
 According, then, to the opinion of St. Jerome, the Apostle dictated this Epistle in 
 Hebrew; but, his scribes, in penning them in Greek, each followed his own peculiar 
 mode of writing ; and hence, the diversity of style. It may be, also, said in reply to 
 the difficulty arising from the difference of style in the two Epistles, that the difference 
 of the suojects and matter treated of in both, accounts for the diversity of style. One 
 and the same person, in treating of different subjects, even under the influence of 
 inspiration, may employ a different style in each. Of this, the diversity of style, which 
 marks the Epistle of St. Paul to the Hebrews, and his other Epistles, furnishes a clear 
 illustration. The strong feelings of holy indignation and burning zeal, with which the 
 heart of the Prince of the Apostles was filled, in denouncing the heretics of the day, 
 have, doubtless, altered the meekness of his tone, and the usual character of his style in 
 this Epistle. 
 
 Others maintain, that there is no difference of style at all observable in both Epistles. 
 The subject matter of both is quite different; but, the style, the same. This latter 
 opinion is held by the Centuriators of Magdeburg. 
 
 It is now a point of Catholic faith, that this Epistle of St. Peter is Canonical or 
 divinely inspired. This has been defined in the Council of Trent (SS. 4 Decretum de 
 Canonicis Scripturis). All the ancient Councils, in which catalogues of the books of 
 Scripture were drawn up, place this second Epistle of St. Peter amongst them, viz. :— 
 the Council of Laodicea, the third of Carthage, the Council of Florence, and, finally, 
 the Council of Trent. The Holy Fathers also, who have drawn up catalogues of 
 the inspired books, reckon this among the number, viz. : Athanasius (in Synopsi) . 
 Augustine (de doctrina Christiana, c. viii.); Innocent I. (Ep. 3, ad Exuperium); 
 Gelasius I., in the Council of Seventy Bishops; Origen (Homilia 7, in Jos) ; 
 
363 
 
 \ 
 
 INTRODUCTION TO 2 SAINT PETER. 
 
 and St. Jerome, in many parts of his writings. The objection against its Canonicity, 
 founded on the circumstance of its not being found in the Syriac edition of the Scrip¬ 
 tures, has very little weight. For, the Syriac Fathers, Ephrem and John Damascene, 
 quoted from the Greek version of it, as inspired; and the latter Father placed it on the 
 catalogue of Sacred Scripture. The objection would militate equally against the Second 
 and Third Epistles, and the Apocalypse of St. John, and the Epistle of St. Jude; for, 
 they too are wanting in the Syriac version. 
 
 Object and Occasion of.— The object, or design, of the Apostle in this Epistle 
 was, to put the faithful on their guard against the errors of false teachers (iii. 17), 
 generally supposed to be the Gnostics , who were soon to spring forth, or, more probably 
 against the followers of Simon Magus, or the Simonites, who were the forerunners 
 of the Gnostics. The more effectually to attain its object, the Apostle first points out 
 the greatness of the promised blessings which the gratuitous bounty of God had in 
 store for them, of which he had already given them so many pledges in this life 
 and the sure grounds upon which these promises were founded. Such were the 
 unspeakable blessings of which the false teachers wished to deprive them (chap, i.) He, 
 next, employs the strong language of indignant denunciation, as head of Christ’s Church, 
 while describing the infamous and depraved morals of these pretended reformers, also 
 permitted and sanctioned by them, in their deluded followers; he vividly describes the 
 punishment that awaits them (chap, ii.) Finally, he refers to one leading error of 
 these impious scoffers, regarding the coming of Christ to judgment, and the end of all 
 things; this error he refutes, and after explaining the final dissolution of all things, 
 he draws the moral conclusions, of which the subject itself is naturally suggestive 
 (chap, iii.) 
 
 When* and where Written.— It was written, probably, about the year 66, shortly 
 before his martyrdom (chap. i. verse 14), which occurred about the 35 th year after our 
 Lord’s Ascension. It is his last dying legacy and monument of burning zeal for 
 the faithful, over whom he was constituted by Christ, as chief pastor (i. 12, 13, 14). 
 It was addressed to those to whom he had directed his former Epistle (iii. 1). And, it 
 is generally agreed, that it was written from Rome, where the Apostle suffered under 
 Nero, in the year 68. By some, it is asserted, that a considerable interval—twenty 
 years, or upwards—intervened between it and the first Epistle. This is the opinion of 
 those, who refer the date of the former Epistle to the year 45. 
 
 
THE 
 
 SECOND EPISTLE OF ST. PETER. 
 
 CHAPTER I. 
 
 * 
 
 Hnalysts* 
 
 The Apostle commences this chapter zvith the usual form of apostolical salutation (verses 
 i, 2). In the next place, he exhorts the faithful , seeing that God has bestowed on them 
 the most exalted gifts (3, 4), to correspond with his gracious designs, by performing, on 
 their part, aided by divine grace, the good works necessary for securing the end of 
 salvation, and by practising, in an exalted degree, the Christian virtues, of which he 
 points out, in a beautiful order, a perfect series or gradation. In this chain of virtues, 
 the first link is the virtue of faith ; the last, charity ( 5-7). lie points out the good effect 
 of cultivating, in a perfect degree, these exalted virtues (8) ; and, on the other hand, he 
 shows the great evils which their absence entails 071 a Christian, who, without them, is 
 blind and groping in the dark (9). 
 
 He next exhorts them to insure, by good works, the object of their vocation and election 
 (10). And he points out the end and glorious rewards to which perseverance in good 
 will conduct them (n). He declares his determination to instruct them in these truths ; 
 this he considers .a matter of duty, during the short time he had to live; that his 
 coritinuance in life was to be very brief, he knezv from revelation (12-14). 
 
 He expresses his anxiety to take some steps, whereby they may be enabled, even after his 
 death, to call these truths to mind, probably, by leaving his written Epistles, or, “ by 
 commending these things to faithful men,” as did St. Paul (2 Tim. ii.) No wonder, 
 he should be anxious to impart to them his doctrine ; for, he received it 7 iot from any 
 false or erroneous source ; he only declared concerning Christ’s glory, what he, himself, 
 zvas an eye-witness of, at the transfiguration, a type of the glory to be displayed 
 at his second coming (16). He refers, also, to the splendid testunony rendered 
 to him by God the Father (17); a testimony which St. Peter, together with John and 
 James , heard when they were with him on Mount Thabor (17-18). 
 
 He next adduces the testimony of the prophets, which, in the mind of the Jews, carried 
 greater weight with it, than any attestation of the Apostles ; and, he commends them for 
 attending to this testimony, until they are firmly established in the faith (19). 
 
 He tells them, in attending to the oracles of sacred Scripture, to bear in mind, that the sacred 
 Scriptures are to be interpreted, not by a?iy private exposition ; but, to be explained by 
 the same spirit, by which they were originally dictated (20, 21). 
 
 XTeit* paraphrase* 
 
 1. SIMON Peter, servant and 1. Simon Peter, a servant, that is to say, an Apostle 
 apostle of Jesus Christ, to them of Jesus Christ, being specially engaged in the divine 
 
 Commentary. 
 
 1. “Simon Peter the first, the name given him at circumcision, by his parents ; 
 the second, given him by Christ (Matthew, xvi.), expressive of his office and 
 
 VOL 11. 
 
 2 A 
 
37° 
 
 S ST. PETER, I. 
 
 Uest. 
 
 that have obtained equal faith with 
 us in the justice of our God and 
 Saviour Jesus Christ. 
 
 2. Grace to you and peace be ac¬ 
 complished in the knowledge of 
 God, and of Christ Jesus our Lord: 
 
 3. As all things of his divine 
 power, which appertain to life and 
 godliness, are given us, through the 
 knowledge of him who hath called 
 us by his own proper glory and 
 virtue. 
 
 Iparapbrase. 
 
 ministry of preaching the gospel, (writes) to those who, 
 without any merits on their part, have gratuitously 
 received the gift of faith, equally precious and of equal 
 value with ours, together with the grace of justification 
 from God the Father,—its efficient cause,—and from 
 our Saviour Jesus Christ,—its meritorious cause.— 
 
 2. May the blessings of grace and peace be increased 
 and multiplied for you, along with, or, through your 
 knowledge of God, and of Christ Jesus our Lord, 
 which knowledge is the source of all spiritual blessings. 
 
 3. As God has, by his divine power, conferred on us 
 all the gifts, which contribute to bring us to godliness, 
 or spiritual life here, and eternal life hereafter, through 
 the knowledge and faith of him, who has called us, 
 by his glorious benignity, or merciful humanity. 
 
 Commentary 
 
 dignity, as the rock or foundation of Christ’s Church— (see 1 Ep. i. 1). “ Servant and 
 
 Apostle of Jesus Christ.” The word “ servant ” regards that special engagement to 
 preach his gospel, as is more clearly expressed by the word “ Apostle ; ” for a full 
 exposition of both (see Commentary, Gal. i. 1). “ To them,” the word, writes, addresses, 
 
 or some such is understood; “ that have obtained equal faith with us.” The Greek for 
 equal, LaoTOfxov, means, equally precious; although, of course, faith is more worthy and 
 more perfect in some persons than in others; for, in Scriptures, some are upbraided 
 with weakness of faith, “ modicce fidei ,” and others praised for their “ great faith,” and 
 the disciple asks our divine Redeemer, to “ increase their faith ” (Luke, xvii.); still, it is 
 here said, to be equally precious , objectively considered, in all Christians, as it proposes 
 the same truths and promises to all, and is the foundation of the same objective beati¬ 
 tude. “ Have obtained; ” the Greek word, Xa^ovmv, means to obtain as if by lot, and 
 expresses the gratuitousness of. the gift, as if we obtained it by mere chance in a lottery ; 
 but, with regard to God, it was given by the express arrangement of his adorable will 
 — (vide Ephes. i. n). “In the justice of our God,” &c., may mean, “ through the 
 justice (or merits) of our God and Saviour Jesus Christ; ” for, all spiritual blessings 
 come to us through the merits of Christ, who is “ our God and Saviour.” Others 
 make “ in the justice,” the same as, with the justice ; for, such often is the meaning of 
 the Hebrew, Beth , and they explain it, as in the Paraphrase: who have obtained equal 
 faith, together with the justifying grace, of which faith is the foundation—“ of God ” 
 the Father, its efficient cause—and justification is called “ the justice of God ” 
 (Rom. i. 3), and “of our Saviour Jesus Christ,” its meritorious cause. 
 
 2. “ Grace ” &c.—the apostolical salutation—“ be accomplished.” The Greek, 
 7 r\r)0uv0eiri , means, be multiplied or increased, “ in the knowledge,” &c. The particle 
 “ in,” is interpreted, with, here, also (vide Paraphrase). Others make “in ” the same as 
 by, ox through, so as to give the words this meaning : may peace and grace beqnultiplied 
 for you, through the knowledge you will obtain of God, and of “ Jesus Christ ” (as 
 man), “our Lord;” for, almost all the fundamental articles of our faith have for 
 object, the divinity and humanity of Christ. “ Of Christ Jesus.” The word “ Christ” 
 is omitted in the Greek. It is, however, found in the Alexandrian MS. and versions 
 generally. 
 
 3. Some interpreters connect this verse with the preceding, thus : “ may grace and 
 peace be increased for you through the knowledge of God ” (verse 2), as it was through 
 the knowledge of him, who called you by his glorious power, that all the gifts of the 
 divine virtue, which conduce to your spiritual and eternal life, were originally conferred 
 on you. According to these, the Apostle prays for an increase of all spiritual blessings, 
 “ grace,” and their secure possession, “ peace,” through the same medium or channel, 
 through which they were originally imparted, viz., the knowledge of Jesus Christ, “of 
 him who called you, by his own power and virtue.” Others, with greater probability, 
 suspend the sense, until we come to verse 5 (the construction adopted in Paraphrase). 
 
B ST. PETER, /. 
 
 37i 
 
 {paraphrase* 
 
 4. Through whom he has bestowed on us the most 
 exhalted and precious gilts, promised in the Scriptures 
 of the Old Testament, so that by these gifts you may 
 become, in a certain sense, partakers of the divihe 
 nature by imitation, flying the obstacles to this spiritual 
 existence, viz., the corrupt deeds of concupiscence or 
 lust, which reigns in the world. 
 
 5. (As God, then [verse 3], has, on his part, con¬ 
 ferred the greatest blessings on you, by thus raising 
 you to a participation in his divine nature, &c.), so do 
 you, on your part, co-operate with him, by employing 
 all diligence and care, for the permanence and 
 perpetuity of these gifts ; with faith supply, or join 
 the moral virtues, and performance of good works; with 
 the performance of good works join prudence, or the 
 practical knowledge of the befitting circumstances of 
 each action. 
 
 Commentary 
 
 It is to be remarked, that in the Greek, the words, “ are given to us,” are read in the 
 past participle passive, agreeing in the genitive case with “ of his divine power,” rijc Being 
 t)t ivapewg SRvpiyjiei'rjQ. But in the next verse, the same is rendered actively, (“ he hath 
 given us ”—verse 4, in Greek, fodojprjrai), and so it should, most probably, in this also ; 
 hence, adhering to the Greek, it ought to run thus : 11 as his divine power hath given zis all 
 the gifts which appertain to life, &>cP “ By his own proper glory and virtue ; ” (“ his 
 own” are not in the Greek), “glory and virtue,” mean, glorious power. “Virtue,” 
 however, in this latter case, is different in signification from “ power,” in the words, 
 “ of his divine power” ((Wa//£«#»e), where it refers to his attribute of omnipotence ; in 
 this (as appears from the Greek, aperrjg), “ virtue ” means, his benignity, goodness, or 
 humanity. 
 
 4. “By whom ;” in the Greek it is ifi wv) u by which ” gifts of his divine power, 
 conducing to spiritual and eternal life; some, however, of the best copies support our 
 Vulgate, “by whom,” viz., Christ; and this accords best with the sacred Scriptures, 
 which exhibit the Father, as bestowing all blessings on us, through Christ ; “ that by 
 these you may be made partakers of the divine nature,” refers to sanctifying grace, 
 which is a quality that permanently resides in the soul by way of habit, gives to it a new 
 spiritual essence, a supernatural subsistence ; makes it the constant abode of the Holy 
 Ghost; and this spiritual, supernatural subsistence, makes us sharers or partakers of 
 the divine nature by imitation, as nearly as a creature can approach the nature of the 
 Creator in this life, and in the next life, when “we are transformed into him.” “Flying 
 the corruption of that concupiscence which is in the world.” The Greek is, cnroQvyovreg 
 rr}Q tv tw Koarptu) tv ez-tBv/jiq. (pBopaf flying the corruption that is in the world, in, or through, 
 concupiscence. The Apostle points out the obstacles to the preservation of this spiritual 
 existence, viz., mortal sin, with which sanctifying grace can never co-exist in the soul; 
 the corrupt deeds of concupiscence or lust, which reigns in the world, are, in a 
 particular way, opposed to the purity of sanctifying grace; he calls these unclean deeds 
 “ corruption,” because indulgence in them corrupts and degrades the rational nature 
 of man, blinds his intellect, and perverts his will. 
 
 5. Here, the sentence commencing at verse 3 is now completed, as, God, on his 
 part, has conferred the greatest blessings (verse 3); so, do you, on your part, co-operate 
 with him. The words, avro rovro for this very reason, are added in the Greek ; and 
 mean, for the purpose of permanently enjoying those blessings already conferred on 
 you; “employing all care.” The Greek word for “employing,” TraptiotveyKn,vTtg, 
 expresses the subordinate co-operation of our faculties, aided by God’s grace, The 
 Apostle, in a beautiful gradation, now points out the deeds wherein our free will, aided 
 by divine grace, should co-operate, and manifest our gratitude “for the great and 
 precious promises ” (4) gratuitously fulfilled for us by God ; for, although our 
 co-operation is the effect of divine grace, he still wishes to remind us of the necessity 
 
 4. By whom he hath given us 
 most great and precious promises : 
 that by these you may be made 
 partakers of the divine nature : 
 flying the corruption of that con¬ 
 cupiscence which is in the world. 
 
 5. And you employing all care, 
 minister in your faith, virtue : and 
 in virtue, knowledge : 
 
V ' 
 
 372 
 
 2 ST. PETER, /. 
 
 tte£t. 
 
 6 . And in knowledge, abstinence: 
 and in abstinence, patience : afid 
 in patience, godliness : 
 
 7. And in godliness, love of bro¬ 
 therhood : and in love of brother¬ 
 hood, charity. 
 
 ' 8. For if these things be with 
 you, and abound, they will make 
 you to be neither empty norunfiuit- 
 ful in the knowledge of our Lord 
 Jesus Christ. 
 
 paraphrase* 
 
 6. With prudence, join the government of your 
 passions, and abstinence from illicit indulgence in 
 carnal and sensual pleasures; with abstinence, join 
 patient and persevering endurance of afflictions and 
 mortification; and with patience, join godliness, 
 making the good will and pleasure of God, the pure 
 motive of your virtuous suffering and endurance. 
 
 7. And with piety towards God, join a due regard 
 and love for your neighbour, and with this love of your 
 neighbour, join the motive of charity or loving him for 
 God, and not from any purely natural motive. 
 
 8. For, if these virtues now enumerated be with 
 you, and abound with you, as with good and perfect 
 Christians, they will render you neither empty nor 
 idle, nor devoid of the fruit or merit of good works, in 
 the faith of our Lord Jesus Christ. 
 
 Commentary 
 
 of this co-operation on our part, just as the husbandman should be reminded of the 
 duty of planting and watering, although the increase be the work of God alone. 
 ‘‘Minister” (in Greek, £ 7 n^opriyr]aaT£, supply) “in your faith, virtue.” “In” 
 signifies, with, the meaning of the Hebrew, beth ; with faith supply virtue , that is, to 
 your faith join the moral virtues or good works ; since without them, faith is dead ; 
 “ and in virtue, knowledge,” to the moral virtues, join the practical knowledge 
 commonly termed prudence, which considers all the circumstances of any moral work 
 to be performed. 
 
 6. “And in knowledge, abstinence,” to prudence join temperance, or the governing 
 of the passions, together with abstinence from carnal pleasures ; for, nothing so much 
 blinds the mind, or obscures the prudent judgment of the intellect, as the inordinate 
 indulgence in sensual pleasures. “And in abstinence, patience,” since, if a man have 
 not patience to bear up against crosses and adversity,.he will not long persevere in 
 abstinence ; for, as this very abstinence, this mortification and crucifixion of the carnal 
 man, is itself opposed to our corrupt nature, it will require great patience to hold out ; 
 without such patience, we will give up this state of suffering, and fall back for solace on 
 carnal pleasures and enjoyment. “ And in patience, godliness,” to patience, join piety. 
 The service and good pleasure of God should be the motive of this self-mortification, 
 and of our sufferings. This will distinguish our virtues from that of the Pagan 
 philosophers, whose motive in suffering was pride and vain glory. 
 
 7. “And with godliness (join) a love of brotherhood.” Many who are severe on 
 themselves, and apparently pious and exact in regard to the duties which they owe 
 God, are frequently wanting in a due love and consideration for their brethren. The 
 Apostle corrects this mistaken idea or neglect of duty. “ And in love of brotherhood, 
 charity; ” their love of the neighbour should not be grounded on mere natural feelingse 
 nor on motives of interest—such would be mere Pagan virtue, “do not even the 
 publicans and heathens this ? ”—(Matthew, v. 46, 47); he must be loved with the love 
 of “ charity,” for God’s sake. It is worthy of remark, that in this chain of virtues the 
 first link is “faith,” without which the moral virtues will rarely or never be practised ; 
 and the last, “ charity,” the queen of virtues, without which all the rest will not secure 
 our salvation. 
 
 8. If you be possessed of the virtues now enumerated, and if they abound with you 
 in an exalted degree, as with good and perfect Christians, they will render you 
 “ neither empty,” for which in the Greek it is, ovk apyovg, neither idle , nor indolent 
 in the practice of good works, nor without their fruit; you will be furnished with 
 those virtues, and with the fruit of good works, which the faith of Jesus Christ 
 should produce in all. This the Apostle adds for the purpose of refuting the errors 
 of the Simonites and Gnostics, regarding the sufficiency of faith alone, without good 
 v\ oiks. 
 
2 ST. PETER, T. 
 
 373 
 
 Hest. 
 
 9. For he that hath not these 
 things with him, is blind, and 
 gropii g, having forgotten that he 
 was purged from his old sins. 
 
 10. Wherefore, brethren, labour 
 the more, that by good works you 
 may make sure your calling and 
 election. For doing these things, 
 you shall not sin at any time. 
 
 11. For so an entrance shall be 
 ministered to you abundantly into 
 
 paraphrase* 
 
 9. But, on the other hand, the man who is devoid 
 of these virtues, and practises not good works, is blind 
 in heart, and sees not beyond present and earthly 
 things, having forgotten the great benefit of the 
 remission of his former sins, remitted on condition of, 
 his not falling into them again, and of his leading a 
 life of virtue. 
 
 10. Wherefore, brethren, since your call to the faith 
 requires of you not to be found devoid of good works, 
 nor to fall into your former sins, you should the 
 more diligently and earnestly exert yourselves, by the 
 performance of good works, to render firm your 
 vocation to the faith, and to secure the end of your 
 vocation, which is eternal life; for, by so doing, you 
 will not fall into sin at any time. 
 
 11. For, thus, by your abounding in virtue and 
 good works, you will be abundantly supplied with 
 
 Commentary?. 
 
 9. “ Is blind and groping,” blind in heart; for, nothing so much blinds the heart as 
 indulgence in vice, and “ groping? may mean, that although not entirely blind, 
 he can only see things immediately near him, and held up to his sight, and cannot 
 raise himself beyond earthly and sensible objects; he is blind, in expecting salvation 
 without these virtues which the? gospel requires for that end. Others understanding 
 the word, u groping ” to contain an allusion to moles—a signification warranted by the 
 Greek, /ivw7ra£W—interpret the passage thus: Such a person, like a man who walks 
 in darkness, and feels his way, knowing not where to direct his steps, knows not 
 practically what course to take, or what actions to perform, in particular instances. 
 “ Having forgotten that he was purged from his old sins.” This, the Apostle adds, 
 with a view of pointing out more clearly the ingratitude of such persons. 
 
 10. “Wherefore,” since your vocation to the faith requires of you not to be found 
 devoid of good works (verse 8), nor to fall into your former sins (verse 9), “labour 
 the more;” you should the more diligently exert yourselves, “that by good works”— 
 (these latter words are not found in all the Greek copies, but only in a few; they are, 
 however, found in all the Latin copies of the Vulgate, and in the Alexandrian manuscript, 
 as also in the Syriac version, and even where they are omitted, they are evidently 
 understood from the context; the Council of Trent quotes them with this passage 
 (SS. xi. chap. 1)—“you may make sure your calling and election;” by “calling” 
 is, most probably, meant, their vocation to grace and faith, and this vocation they 
 will render sure, or (as in the Greek, fit-fiainvf firm), “by good works,” which will 
 secure their perseverance in the faith; while, on the other hand, by sinful acts, men fall 
 away, and in punishment thereof, are permitted to make a shipwreck of it. By 
 “ election,” is most probably, meant, election to glory, and this being only conditionally 
 annexed to their vocation to the faith, viz., on the condition of perseverance in good 
 works, will also be made firmly secure by the same. The words may be simply 
 explained thus : make sure the object or end of your vocation and election, which is, 
 ultimately, life eternal; “for doing these things,” by good works, and by adding virtue 
 to virtue (5-7), to secure the end of your vocation, “you shall not sin at any time.” 
 The Greek word for sin, nTaifrrjTc, means, to fall. Hence, it means here, to fall into 
 grievous sin; the word might mean, also, to fall away from obtaining the object of 
 their vocation. The former, however, is the meaning attached to the word, by the 
 Vulgate 'interpretation. The meaning of the Apostle may be expressed in this 
 syllogism; whosoever shall endeavour to preserve himself from the stain of grievous 
 sin, will secure his eternal salvation; now, the man who performs good works, will 
 preserve himself from the stain of grievous sin; and hence, will make sure his 
 salvation. 
 
 11. “For so,” that is, by persevering in good works, and thus endeavouring to 
 secure your vocation, “ an entrance shall be ministered to you abundantly the 
 
374 
 
 2 ST. PETER , /. 
 
 Uejt. 
 
 the everlasting kingdom of our 
 Lord and Saviour, Jesus Christ. 
 
 12. For which cause I will begin 
 to put you always in remembrance 
 of these things ; though indeed you 
 know them, and are confirmed in 
 the present truth. 
 
 13. But I think it meet as long as 
 I am in this tabernacle, to stir you 
 up by putting you in remembrance. 
 
 14. Being assured that the laying 
 away of this my tabernacle, is at 
 hand, according as our Lord Jesus 
 Christ also hath signified it to me 
 
 paraphrase. 
 
 their rich rewards, by obtaining a sure entrance into 
 the eternal kingdom of our Lord and Saviour Jesus 
 Christ. 
 
 12. In order, therefore, to promote your salvation, 
 and the secure possession of Christ’s eternal kingdom, 
 I will not cease admonishing you of the necessity of 
 pe: severing faith and good works, even although you 
 are fully instructed and confirmed in the knowledge of 
 the truths of which there is question at present. 
 
 13. For, as your pastor, I think it a duty attached 
 to my office, as long as I remain in the tabernacle of 
 this body, to resuscitate in your minds the memory of 
 these truths, and thereby excite you to fervour, by 
 reminding you of them. 
 
 14. I shall be the more zealous in the discharge of 
 this duty, being perfectly certain, that I am soon to 
 lay aside the earthly tabernacle of this body, according 
 as the Lord Jesus Christ hath signified it to me. 
 
 Commentary. 
 
 abundant rewards of these good works and merits shall be furnished to you “abundantly,” 
 that is, with a degree of abundant liberality on the part of God, proportioned to the 
 abundance of your merits here on earth. 
 
 12. “For which cause,’’ that is, in order to promote your salvation, and your 
 
 possession of the eternal kingdom of Jesus Christ, “I will begin.” In some Greek 
 copies, I will not neglect, or omit , in which more is conveyed than is expressed; hence, the 
 meaning is well expressed in our Vulgate, “ I will begin,” (which is supported by the 
 Vatican Codex, ho fxeXKrjmo) now with fresh ardour, “to put you always in remembrance 
 of these things;” that is, of the necessity of persevering in faith and good w r orks, in order 
 to secure salvation: “though indeed you know them, and are confirmed in the present 
 truth,” the truth regarding the necessity of faith and good works. This latter is added 
 by the Apostle, to soften down the offence which they might conceive, from the suspicion 
 contained in his foregoing expressions regarding them. Similar is the prudence of St. 
 Paul (Rom. xv. 14, of St. Jude, chap, i., and of St. John, 1 Ep., chap, ii.) From this 
 verse, we can clearly see the great zeal for the salvation of souls-which burned in the 
 heart of St. Peter. This aged Apostle, now approaching his end, “ begins,” as if afresh, 
 to instruct his people in the truths of sa'.vation, although already fully instructed. What 
 a reproach to those idle pastors, who hide the truths of God in injustice, by neglecting 
 to instruct their flocks—even when famishing for want of spiritual knowledge—in the 
 necessary and essential truths of faith. Is not eternal woe to be justly apprehended by 
 those idle, negligent pastors (thank God, but very few), who, unmindful of their covenant 
 with God on ihe day they were prostrate before his altar, anointed with the ‘k)il of gladness 
 beyond their fellows,” either misspend their time, or devote their energies to things not 
 appertaining to their calling, thus allowing the poor, for whom Christ died, to be lost 
 eternally ! “ His sheep were scattered, because there was no shepherd ?”—(Ezechiel, 
 
 xxxiv.) 
 
 13. “Meet,” a duty which I am injustice, and in virtue of my office, bound to 
 discharge, “to stir you up, by putting you in remembrance.” No matter how well 
 instructed a flock may chance to be, the pastor, still, is not exempt from the important 
 duty of instructing them ; for, he snail always find among them some*subjects either for 
 “healing, or strengthening, or binding, or bringing back.”—(Ezechiel, chap. xx. xiv. 4). 
 “In this tabernacle,” this body, called a “tabernacle,” because in its present state, it is 
 only a temporary abode of the soul; and also, because tabernacles, or tents, are the 
 temporary abodes of soldiers engaged in warfare, such as the life of man here below is. 
 (2 Cor. chap, v.) 
 
 14. “ Being assured that the laying a way.” &rc., as if he said, I will the more 
 zealously exert myself during the very brief period I have to live ; for, I am assured that 
 I am soon to lay aside “ this tabernacle;’ this body, in which the soul dwelt for a time 
 
2 ST. PETER , I. 
 
 375 
 
 TTejt. 
 
 15. And I will do my endeavour, 
 that after my decease also, you may 
 often have, whereby you may keep 
 a memory of these things. 
 
 16. For we have not followed 
 cunningly-devised fables, when we 
 made known to you the power and 
 presence of our Lord Jesus Christ: 
 but having been made eye witness 
 of his majesty 
 
 paraphrase. 
 
 15. But I will endeavour that, even after my de¬ 
 parture out of this life, you may be enabled often or at all 
 times, to call to mind those precepts and truths which 
 I have inculcated. 
 
 16. This doctrine, even now on the point of death, 
 
 we wish firmly to impress upon your minds; it de¬ 
 serves at all times to be cherished by you; for it was 
 not in following learned and cunningly-devised fables, 
 that we have made known to you the powerful and 
 glorious coming of our Lord Jesus Christ to judge 
 the world; but, we have told you that, of which we 
 ourselves have been immediate eye-witnesses. (The 
 glory of his transfiguration was a type of the glory and 
 power, which he will display when he shall come to 
 judge the world). / 
 
 Commentary 
 
 as in a tabernacle, “ according as our Lord Jesus Christ hath also signified to me.” The 
 Apostle refers to some revelation, made to him regarding the near approach of his death; 
 what it is, cannot be well ascertained. Some say, he alludes to the apparition with 
 which he was favoured shortly before his death. W^are told by St. Ambrose (Ep. 33), 
 by St. Gregory on Psalm iv., and by Hegesippus {libro 3, de excidio Jerusalem ), that 
 Christ appeared to St. Peter shortly before his martyrdom, as he was leaving the city by 
 the advice of some Christians, in order to avoid death ; and St. Peter, having asked the 
 Redeemer, whither was he going, received for answer, I am going to Rome to be again 
 crucified, which words the Apostle took for an intimation of the divine will that he should 
 suffer, and accordingly returned to Rome. However, it is said by many, that it was 
 after escaping from prison, St. Peter was favoured with the vision referred to; and 
 hence, in this Epistle, written in prison, there could be no allusion to an event, which 
 occurred subsequent to his leaving it. It is, therefore, likely that he refers to some 
 other revelation, unknown to us, or to that mentioned (John, xxi. 19), regarding his 
 death. 
 
 15. “And I will do my endeavour,” that even after my departure, or exit hence, 
 you may be enabled, “ often,” or, at all times, “ to keep a memory of those things,” of 
 these truths and precepts which I have delivered to you. This St. Peter could do, by 
 elaving after him his Epistles, in which these things w r ould be fully explained, or, by 
 enjoining on the pastors, who were to come after him, zeal in preaching the word, 
 according to the injunction of St. Paul to Timothy (2 Ep. ii. 2). Some interpreters 
 give the words this meaning:—I will endeavour, after my departure, to have you in 
 remembrance, by interceding with God for you. Many Catholic controversialists 
 adduce this text as a proof, that the saints pray for us in heaven. But this latter 
 interpretation is not borne, out by the text, as will appear evident to any one who 
 consults the Greek version. Estius well remarks, that it is by no means proper to 
 adduce, in proof of a certain and doctrinal truth, arguments that are quite doubtful, 
 w r hile we have abundance of irrefragable ones, in its favour. Such a course will only 
 have the effect of directing the entire attention of the heretics to these doubtful 
 arguments, leaving the certain ones unheeded. From this verse, we can see the solicitude 
 of the Apostle to have the true doctrine propagated and continued among the faithful. 
 Similar was the solicitude of St. Paul (2 Tim. ii. 2) : “ and the things thou hast heard 
 from me by many witnesses, the same commend to faithful men, who shall be fit to 
 teach others.” 
 
 16. The connexion is given in the Paraphrase. At the very point of death he is not 
 afraid to inculcate these doctrines, of future punishment, and they are so important, 
 that even after death he would wish to impress them on their minds. For, it was not 
 in following “cunningly-devised fables,” such as the false teachers, among the Jews and 
 Gentiles, dealt out for truths, and for which they will one day render a most rigorous 
 account, “that we made known to you the power and presence,” (in Greek, irapovoiav , 
 coming) “of our Lord Jesus Christ.” Most likely he refers to the second coming of 
 
376 
 
 2 ST. PETER, I. 
 
 ttejt. 
 
 17. For, he received from God 
 the Father, honour and glory : this 
 voice coming down to him from the 
 excellent glory, This is my beloved 
 Son in zvhorn / have pleased myselj i 
 hear ye him. 
 
 i8j And this voice we heard 
 brought from heaven, when we 
 were with him in the holy mount. 
 
 19. And we have the more firm 
 prophetical word : whereunto you 
 
 paraphrase* 
 
 17. For he received from God the Father an honour¬ 
 able and a glorious attestation, a voice having been 
 pronounced over him, after issuing from the bright 
 cloud, in which the majesty and glory of the Father 
 shone resplendent, to the following effect: “This is 
 my well beloved Son, the object of my singular and 
 infinite complacency, hear ye him.” 
 
 18. And this voice of the heavenly Father, I my¬ 
 self, James, and John, heard coming down from the 
 cloud, when we were with him on the holy mountain. 
 
 19. And we can adduce a testimony in favour of 
 the same, of greater weight with you, to which 
 
 Commentary- 
 
 Christ, which is to be in “ power,” (his first coming was in infirmity); and this second 
 was the coming which was questioned by many, to whom St. Peter refers (chap, iii,) 
 “ saying where is he coming ? ” Of this coming, Christ’s transfiguration, to which the 
 Apostle refers immediately after, was a type and figure. “ Having been made eye 
 witness of his majesty.” The Greek word for “eye-witnesses” Exo-n-rai, means 
 immediate lookers-on. He refers to the transfiguration, with the sight of which he himself, 
 and James, and John, were favoured. The Apostle selects this from among the other 
 miracles of our divine Redeemer, in order to silence the injurious suspicions of certain 
 persons, who wished to call in question all that the Apostles had taught regarding 
 Christ’s glorious coming. This he does most effectually, by referring to a splendid 
 manifestation of the Redeemer’s glory, of which he had, himself, been an eye-witness ; 
 and this is further strengthened, by the unequivocal testimony of his heavenly Father, 
 as in the following verse. 
 
 17. “He received honour and glory,” that is, a glorious and honourable testimony, 
 
 “ from God the Father ; ” “ this voice,” that is, a voice, to the following effect, “ this is 
 my beloved So?i,” &c. “ Coming down to him from the excellent glory,” that is, from 
 
 the bright cloud in which the glory of God the Father shone forth resplendent. “ This 
 is ?ny beloved Son. ” eternal and con-substantial with me, singularly beloved, “ in whom I 
 have pleased myself ” the object of my infinite good will and eternal complacency. Some 
 understand the words to mean : in whom I have pleased myself with man, and have 
 become reconciled to the world ; “ hear ye him.” The words are not in the Greek of 
 this passage; they are, however, found invariably in the gospel, whenever allusion is 
 made to the transfiguration, to which St. Peter here refers. 
 
 18. As a proof, that I have not followed fables, I can adduce the testimony of the 
 other Apostles, James and John, to confirm my own; we not only beheld the majesty 
 of our Redeemer, when transfigured before us, but we heard the voice of the heavenly 
 Father, “ brought from heaven,” that is, from the cloud which overhung^ the mountain; 
 “when we were with him in the holy mount.” It is disputed what mount is referred 
 to. Some say it was Mount Libanus. The common opinion, however, transmitted by 
 tradition, with the authority of St. Jerome and of almost all sacred writers in its favour, 
 is, that the mountain alluded to, is Mount Thabor, situated in the centre of Galilee, 
 and called il holy,” on occount of its having been the theatre of many wonderful 
 manifestations of our divine Redeemer, viz.: his transfiguration, his apparition after his 
 resurrection to five hundred brethren, his sermon commencing with the eight Beatitudes 
 (Matthew, v., &c.) 
 
 . T 9 - u And we have the more firm, prophetical w’ord ; ” the common interpretation 
 given of this passage is : If you do not attach due weight to this testimony of the 
 rather, as related by us Apostles, although eye-witnesses of the whole event, I can refer, 
 in favour of Christ s glory and power, to a testimony, which, in your mind, carries with 
 it more weight, than any attestation, furnished by us, viz., the testimony of the ancient 
 pi op rets. I he words, “more firm,” do not mean, according to this interpretation, that 
 t e testimony of the ancient prophets carried with it, in reality, more weight and 
 certainty, than that rendered by the Apostles j but it did so relatively to the Jews, with 
 
2 ST. PETER , 7. 
 
 377 
 
 nest 
 
 do well to attend, as to a light that 
 shineth in a dnrk place, until the 
 day dawn, and the day-star arise in 
 your hearts : 
 
 ©arapbrase. 
 
 you attach more value than to any whatsoever coming 
 irom us Apostles : and this testimony is, that which 
 is borne by the oracles of the ancient prophets, to 
 which you do well to attend, as to a lamp or light, that 
 shineth in a dark place until the more brilliant light 
 of sure and firm faith dawn and illumine you, and 
 Christ, the morning star, arise in your hearts, by the 
 plentiful effusion of the light of perfect and unerring 
 faith. Or (as interpreted by Mauduit) :—We have, 
 therefore, a testimony firmer and more certain than 
 the fables of the heretics (verse 16), viz., the testimony 
 or prophetic oracle of God the Father, to which 
 you do well to attend, as to a lamp shining forth 
 dimly, with the light of faith, in this darksome 
 world, until the day of eternity dawns upon you, 
 and the light of glory, like the morning star, shines 
 in your hearts. 
 
 Commentary 
 
 whom St. Peter here identifies himself, “ we have,” &c. They placed more reliance 
 on the testimony of the prophets, as being of longer date, and more authentic in their 
 minds. 
 
 “ Whereunto you do well to attend,” for, they will lead to Christ. He exhorts them 
 to the perusal of the prophetic Scriptures ; for, they serve to confirm the faith of the 
 believers, and to bring the unbelievers to the faith. Thus, we see that the Bereans are 
 praised “for searching the Scriptures daily with all eagerness” (Acts, xvii.); and the 
 Catholic Church recommends to her children the reading of God’s word, provided it be 
 expedient, and done with proper dispositions; otherwise, as is known from melancholy 
 experience, the indiscriminate reading of the SS. Scriptures becomes the fertile source 
 of heresies, fanaticism, and errors of all kinds, alike subversive of religion and society. 
 “ As to a light that shineth in a dark place.” The oracles of the prophets are compared 
 to the imperfect light, he'd out by a lamp shining in a dark and misty place, contrasted 
 with the perfect light of faith. “ Until the day dawn ; ” by “ the day,” in this interpre¬ 
 tation is meant, the light of faith in this life ; “ and the day-star arise in your hearts,” 
 expresses, in other words, the idea conveyed by the words, “ the day dawn.” By “the 
 day-star,” or lucifer, is understood Christ, pouring forth the light of faith in our hearts. 
 The obscurity of faith in this life, as contrasted with the full light of glory in the 
 life to come, is well expressed by the shining of “ the day-star,” which precedes the rise 
 of morning; its light weak and feeble, compared with the full splendour of the 
 meridian sun. 
 
 Mauduit dissents from the common interpretation, which, in an able dissertation, he 
 undertakes to refute, and he gives a new one of his own (vide Paraphrase). He says, 
 that the phrase, “ the more firm prophetical word,” regards not the predictions of the 
 ancient prophets; that it by no means conveys a comparison regarding the value of 
 the testimony of the prophets, even in itself, or in the minds of the Jews ; but, that it 
 refers to the testimony or prophetic oracle of God the Father, alluded to (verse 17) ; 
 and that it is between this and the fables of the heretics (verse 16), the comparison is 
 instituted, hence called “more firm.” Similar is the comparison instituted by Moses 
 (Deuteronomy, xxxiv. 31), “ for our God is not as their gods.” In this verse is drawn 
 the conclusion, which he announced (verse 16), “that he had not followed fables,” he 
 had a stronger testimony. This he proves in verses 17, 18, and then concludes, “and 
 we have,” that is, we, therefore , have a firmer testimony to follow than fables, viz., the 
 prophetic oracles of God the Father. Mauduit says, that the words, “ prophetical 
 word,” refer to the inspired word of God, revealed to men. When utterly orally, as 
 here, it is called “a prophetical word;” when written, “ a prophecy of Scripture,” as 
 in next verse. He undertakes to show, that the comparison conveyed in the words, 
 “ more firm,” cannot be instituted between the Apostle’s own testimony and that of 
 the prophets; for, to give the oracles of the ancient prophets a preponderance, in any 
 
373 
 
 2 ST. PETER , /. 
 
 XTejt. 
 
 20. Understanding this first, that 
 no prophecy of Scripture is made by 
 private interpretation. 
 
 21. For prophecy came not by the 
 will of man at any time : but the 
 holy men of God spoke, inspired by 
 the Holy Ghost. 
 
 paraphrase. 
 
 20. You will do well to attend to the oracles of 
 sacred Scripture, understanding this well beforehand, 
 in order to guard against error, that no exposition 
 of Scriptures should be made by private interpre¬ 
 tation ; or, no prophetic scripture or scriptural 
 oracle, is effected by the private invention of any 
 one. 
 
 21. For, no prophetic oracle was ever produced in 
 the mind of the inspired author, or communicated by 
 him to mankind through any human exertions or 
 power; but the holy men of God, the authors of 
 the inspired writings, uttered and wrote these sacred 
 oracles, from the impulse and inspiration of the Holy 
 Ghost. 
 
 Commentary. 
 
 sense, over that furnished by the Apostles, is opposed to the usage of the inspired 
 writers, in the New Testament. To do so would be useless, and would be even perilous 
 to the faith of those whom he addresses. The following words, “ as to a light that 
 shineth in a dark place,” refer in this interpretation, to the light of faith ; “ until the 
 day dawn,” the day of eternity, “ and the day-star arise in your hearts,” that is, the 
 light of glory be fully communicated to you. The common interpretation is open to one 
 difficulty; it supposes, that the “ day,” and “ day-star,” which it understands of faith in 
 this life, had not yet shone for those, whom the Apostle addresses, although he supposes 
 them to have embraced the faith—“ that have obtained equal faith with us” (verse i). 
 The interpretation of Mauduit leaves no room for any such difficulty, and has the 
 advantage, in this respect, over the other. 
 
 20. “ Understanding this first,” that is to say, in attending to the scriptural oracles 
 (verse 19), they should bear this beforehand in mind, in order to secure them against 
 fanaticism or error; “ that no prophecy of Scripture,” by which some understand, the 
 prophetic oracle found in Scripture; others, more probably, the exposition of Scripture, 
 in which sense, “prophecy” is frequently employed in the sacred writings (Rom. xii; 
 1 Cor. xii. 12, 13, 14; 1 Thes. v., &c.), “is made by private interpretation.” The 
 Greek word for “ interpretation,” nnXvaeujQ, which means unfolding, or developing , 
 favours this latter meaning of “ prophecy.” No exposition of Scripture is made by 
 private interpretation. The former meaning is: no true prophecy, contained in 
 Scripture, is effected by the private invention of any man. 
 
 21. “For, prophecy came not by the will of man at any time,” that is to say, it 
 was not owing to any human exertion of intellect or will, that any man, at any 
 time, propounded the hidden truths, revealed in God’s word. And this the 
 Apostle adduces, as a reason why the Scripture should be explained, not by private 
 interpretation, but, by the same spirit by which it was originally inspired^ viz., the Holy 
 Ghost residing in the Church, with which Christ promised that His Spirit would remain 
 for ever. This passage clearly refutes the fanatical doctrine of modern heretics, 
 regarding the right of private interpretation of SS. Scripture. “ But the holy men 
 of God,”—the writers of sacred Scripture, with the exception of Solomon, whose end 
 is uncertain, were all holy men, “ spoke,” that is, orally delivered their oracles ; 
 under this is, also, included writing the same; “inspired by the Holy Ghost,” 
 they were inspired and impelled to write freely, while in the full enjoyment of their 
 faculties, unlike those, who, in aphrenzied state, and bereft ofall consciousness, delivered 
 diabolical oracles. 
 
 
 » 
 
2 ST. PETER, II. 
 
 379 
 
 CHAPTER II. 
 
 V 
 
 Hitalpsis. 
 
 The Apostle, having referred in the preceding chapter, to the divinely i aspired prophets, 
 takes occasion from thence to advert to the false prophets, and enters on the principal 
 subject of the Epistle, which is, to caution the faithful against such. He, in the first 
 place, informs the faithful, that impostors of this sort shall be always in the Church (i). 
 He next describes their corrupt morals and doctrines (2), together with the punishment in 
 store for them (3). 
 
 From the rigorous punishment inflicted by God in past times on the fallen angels, on the 
 antediluvian world, on the cities of Sodom and Gomorrha—and from his preserving the 
 just Lot, the Apostle concludes that He will also, in his own good time, rescue the just 
 front their afjdictions and trials, and punish eternally the wicked (4-9); this latter point 
 he applies in a special manner, to the heretics in question. He then describes their morals , 
 their impurities, their blasphemies (10). 
 
 He contrasts the conduct of these wicked men in uttering blasphemies with the forbearance 
 shown by the good angels to their fallen associates , to whom, although deserving of it, 
 they never apply execratory language; while, on the other hand, these 7 nen blaspheme 
 what they understand not (it, 12). He describes their sensuality, wholly engrossed with 
 present earthly pleasures, incessantly indulging in impurities a?id seeking after gain 
 (13, 14). They are imitators of the avaricious Balaam , whose conduct is dcsc?'ibcd 
 
 ( x 5 » l6 )* 
 
 He points out their utter worthlessness, their pride and hypocrisy, promising things which 
 they have no power to give—promising men true liberty, although themselves the slaves 
 of their corrupt passions (17-19). He shows that far from giving their followers true 
 liberty, they inthral them in a worse description of slavery, than that from which they 
 at first escaped (20), and that the present co?idition of those whom they succeed in alluring 
 from the way ofjustice, is worse than their former sinful state (21). 
 
 In the case of such relapsmg and apostatizing sinners, the old proverbs, of the dog returning 
 to his vomit, and of the sow wallowing in the mire, are fully verified and applicable. 
 
 ICejt. 
 
 I. BUT there were also false 
 prophets among the people, even as 
 there shall be among you lying 
 teachers, who shall bring in sects 
 of perdition and deny the Lord 
 who brought them : bringing upon 
 themselves swift destruction. 
 
 paraphrase* 
 
 i. (But not only were there true prophets inspired 
 by God, whose writings you may read with profit, 
 among the Jewish people of old) ; but there were false 
 prophets also, as there shall be even amongst you, 
 numerous false teachers (some of whom have already 
 made their appearance), who will secretly and furtively 
 introduce pernicious heresies—even denying, both by 
 word and action, the Lord, who purchased them with 
 the last drop of his blood, bringing upon themselves 
 speedy destruction here and hereafter. 
 
 Commentary?. 
 
 1. There were false prophets among the Jewish people who represented themselves ' 
 as true prophets (Jeremiah, xxiii. 16), “ who spoke visions of their own hearts, and 
 not out of the mouth of the Lord,” and constantly had in their mouths, “ hceec dicit 
 Fominus.” “ Even as there shall be among you lying teachers.” He speaks of the 
 Christian Church, and says, “ there shall be,” because, although some appeared in the 
 
3So 
 
 2 ST. PETER, IT. 
 
 ITCXt. 
 
 2. And many shall follow their 
 riotousness, through whom the way 
 of truth shall be evil spoken of. 
 
 3. And through covetousness 
 shall they with feigned words make 
 merchandise of you. Whose judg¬ 
 ment now of a long time lingereth 
 not, and their perdition slumbereth 
 not. 
 
 paraphrase* 
 
 2. And they shall have many imitators of their 
 lasciviousness, and followers of their corrupt doctrines, 
 whom they shall involve in the like ruin, on whose 
 account the gospel of truth shall be blasphemously 
 tradneed, as if it sanctioned such immoralities in its 
 followers. 
 
 3. And through insatiable avarice they will, with 
 words artfully and smoothly framed for the purpose of 
 deceit, drive in you a lucrative trade ; whose judgment 
 of condemnation, long since decreed, is not put off or 
 slow of approach, and whose perdition, far from slum¬ 
 bering, shall overtake them in due time. 
 
 Commentary. 
 
 days of the Apostle, they were to spring forth in still greater numbers afterwards. Thus, 
 St. Paul says, “ there shall be men lovers of themselves,” &c. (2 Tim. iii.), although 
 
 some of them made their appearance, at the very time ; for, he tells Timothy to “shun 
 them ” (verse 6 ) “ Lying teachers,” in Greek, tyevdociSatricaXoiy false teachers ; who these 
 
 were, is disputed. He probably refers to the Simonites, Nicolaites, and Gnostics. 
 “Who shall bring in sects of perdition,” in Greek, alpeoeic amoXeiag, heresies of perdition, 
 or pernicious heresies. He adds “of perdition;” because the word, heresy , of itself 
 did not originally express bad doctrine ; “ of perdition,” fully qualifies it. The words, 
 “and deny the Lord who brought them,” may be also construed thus: denied him 
 who redeemed them , to he Lord; for, although they admitted Christ to be the Messiah— 
 otherwise they would not be Christians at all—they still denied him to be supreme 
 Lord. It is, then, likely, that he refers to the errors of the Simonians, who erred 
 regarding the Divinity and Supreme Lordship of Christ. “ Bringing upon themselves 
 swift destruction.” This is not far off; as the interval which is to intervene until the 
 hour of their death is very brief. The words may also refer to their sad temporal 
 fate. The history of the Church records several instances of the frightful end of the 
 propagators of heresy. 
 
 2. They shall not only err in faith, but they shall be also corrupt in morals, and 
 
 they shall have many imitators of their dissolute conduct and lasciviousness. In many 
 Greek copies, for aaeXyeiaig, “ riotousnesses,” we have, cnrwXEicug, destructions. The 
 Greek reading followed by our Vulgate, is the more probable. Both readings are 
 united in the Paraphrase. “ Through whom the way of truth,” that- is, on account of 
 whom the gospel or Christian religion “ shall be spoken evil of.” (In Greek, blasphemed ), 
 and brought into disrepute, as if it sanctioned the immoralities of those who went forth 
 from its bosom. “ Per vos nomen Dei blasphemaiur inter gentesP —(Rom. ii.) It was 
 owing to the immoral lives of the early heretics, that the Christian religion was designated 
 by Tacitus, “ Superstitio exitialisf (Anna!. 15). ~ 
 
 3. “Through covetousness,” or the insatiable desire of amassing wealth. “They 
 shall with feigned words,” words artfully formed to deceive—the idea is borrowed 
 from the fraudulent language and practices employed by merchants in disposing of 
 their wares— “ make merchandize of you,” i.e., abuse the confidence which they shall 
 gain by teaching the people for their own selfish and avaricious purposes. Similar is 
 the description given of them by St. Paul (Rom. xvi. 18) : “ By pleasing speeches and 
 good words , they seduce the hearts of the innocent , they serve not Christ but their own belly P 
 Such have been the corrupt motives of heretics in all ages. It requires but a very 
 slight knowledge of the unhallowed attempts, that throughout this entire country, have 
 been made of late years, during seasons of dire distress, by many of the Anglican 
 heretical emissaries and heartless proselytizers, to pervert the faith of the poor starving 
 victimsof iamine, to whom relief was proferred only on the cruel condition of hypocritically 
 abjuring the faith of their fathers, dearer to them than life itself, to be convinced, that 
 modern heretics also are still true to their lucrative trade, in the souls of men. “ Whose 
 judgment,” or punishment, “ lingereth not,” will not be slow in undertaking them, “now 
 a long time,” from eternity decreed for them, or long since prefigured in the punishment 
 of the wicked in the Old Testament; hence St. Jude says (verse 4), “who were written 
 
3Si 
 
 2 ST. PETER, II. 
 
 ZTei't. 
 
 4. For if God spared not the 
 angels that sinned : but delivered 
 them, drawn down by infernal ropes 
 to the lower hell, unto torments, to 
 be reserved unto judgment: 
 
 5. And spared not the original 
 world, but preserved Noe, the eighth 
 person, the preacher of justice, bring¬ 
 ing in the flood upon the world of 
 the ungodly. 
 
 6. And reducing the cities of the 
 
 paraphrase* 
 
 4 . For, if God spared not the exalted spirits, his 
 angels, after having fallen into sin; but, after having 
 dragged them down by infernal cables to the lower 
 hell, delivered them unto torments, to be confined 
 until the day of judgment. 
 
 5. And if he spared not the men who lived of old, 
 before the deluge, having only preserved Noe with seven 
 others as a herald to proclaim His justice to mankind, 
 while the rest of the impious race who inhabited the 
 earth he submerged in the waters of the deluge. 
 
 6. And if, after having reduced the cities of the 
 
 Commentary 
 
 of long ago unto this judgment.’ 1 “ And their perdition slumbereth not.” God keeps 
 in mind their crimes, and will visit them with his destructive vengeance in his own good 
 time. 
 
 4. The Apostle adduces in these verses the examples of God’s rigour in punishing 
 his angels, in the judgment of the deluge, in the punishment of Sodom and Gomorrha, 
 to prove that he will “ not slumber ” in punishing the Heresiarchs, which conclusion 
 he draws, (verses 9 and 10). The sense of the passage is kept suspended in this and 
 the following verses; it is concluded at verses 9 and 10. “If God spared not the 
 angels,” although more exalted than man, “greater in strength and power,” (verse 11), 
 “that sinned,” after they had sinned. He refers to the sin of the rebel angels. 
 What this sin is, has not been known for certain. The most probable opinion is, that 
 it was the sin of pride, for, “ pride is the beginning of all sin,” (Eccles. x.) “ in it all 
 perdition took its rise,” (Tobias iv). The sin of Lucifer is commonly supposed to be 
 described mystically by Isaias (xiv. 13,) when, in the person of the haughty king of 
 Babylon, he introduces him saying, I will ascend...I will become like the Most High. 
 “ But delivered them, drawn down by infernal ropes to the lower hell.” There are no 
 corresponding words for “ drawn down unto torments ” in the Greek, in which the whole 
 sentence runs thus : dAAc'i aeipoig £ocpov raprapujerag, 7 rctpedoicev elg tcpicrir rrjpovpevovg, 
 “ but, after having hurled them into Tartarus , he delivered them unto the ropes or cables of 
 darkness to be kept unto judgmentP The infernal ropes , by which God dragged down 
 the angels, mean, the great power of God hurling them irrecoverably from their 
 seats in heaven ; or if we follow the Greek, the ropes of darkness, to which he gave over 
 the fallen angels, mean the barriers of hell within which they are confined, and the 
 punishment to which they are doomed. “ Drawn down to the lower hell.” The Greek 
 of which is, raprapioaag, hurling them into Tartarus , by which is meant the infernal 
 regions, the place of confusion (as the word, Tartarus , implies), “ where no order but 
 everlasting horror dwells.—(Job.) The common opinion of the Fathers is, that God 
 hurled all the apostate angels into hell. Some of them, at the temptation of Adam 
 were permitted to leave it, and St. Jerome (in cap. 6, Ep. ad Ephes.) assures us that it 
 is the common opinion of all the learned, “ that the space which lies between heaven and 
 earth called ‘ inane] is filled with these contrary powers ,” who, of course, carry their hell 
 about with them ; and are there to tempt man and to carry on their fiendish war against 
 him. “To be reserved unto judgment.” On that day they shall be subjected to the 
 rightful punishment of appearing with the reprobate before the eternal judge, than 
 which there can be nothing more humiliating to their pride. 
 
 5. “The eighth person.” He was not-eighth, but tenth from Adam; hence, the 
 words mean, he was the eighth of those saved in the ark. “ The preacher of justice,” 
 
 “ justice,” may eicher mean the vindicative justice of God, which Noe proclaimed to be 
 impending while he was building the ark; or, his justice, by which we are justified 
 through faith and good works ; and this he preached by his words (most likely he 
 exhorted men to be reconciled with God), and by the deeds of his own life, particularly 
 the building of the ark in which the mystery of our justification was contained; for, it 
 was figurative of the Church and baptism.—(1 Ep. iii. 21). 
 
 6. “And reducing,” (in Greek, Te(j>po>aag, having reduced ), “the cities of the Sodom¬ 
 ites and Gomorrhites ;” two other cities, Adama and Seboim, were also destroyed. 
 
V 
 
 2 ST. PETER, II. 
 
 Qezt. 
 
 Sodomites and of the Gomorrhites 
 into ashes, condemned them to 
 be overthrown, making them an 
 example to those that should after 
 act wickedly. 
 
 7. And delivered just Lot, op¬ 
 pressed by the injustice and lewd 
 conversation of the wicked. 
 
 8. For in sight and hearing he 
 was just; dwelling among them, 
 who from day to day vexed the just 
 soul with unjust works. 
 
 9. The Lord knoweth how to 
 deliver the godly from temptation, 
 but to reserve the unjust unto the 
 day of judgment to be tormented : 
 
 paraphrase. 
 
 Sodomites and Gomorrhites to ashes (by raining fire 
 and brimstone on them from heaven, Genesis xii.), 
 he executed judgment on them by their utter destruc¬ 
 tion, making them serve for a typical example of the 
 punishment in reserve hereafter for all who were to 
 live a life of impiety. 
 
 7. And if the just Lot, grievously afflicted and 
 wearied out by the unjust treatment and profligate 
 conduct of lawless sinners, was rescued by him from 
 sharing in their punishment. 
 
 8. For, neither by sight nor hearing did he offend 
 or contract the contagion of vice and wickedness, 
 although dwelling amongst them, who by their wicked 
 deeds tortured his soul, while witnessing these crimes 
 which he could not put a stop to. 
 
 9. If, then, in past ages the Lord neither spared 
 his angels, nor the antediluvian world, nor the cities 
 of Sodom, &c. ; and if he rescued the just Lot, he 
 therefore knoweth how, on future occasions also, to 
 rescue the godly and just men out of the dangerous 
 trials to which they shall be exposed; but the wicked 
 he knows how to reserve unto the day of judgment to 
 be tortured. 
 
 Commentary. 
 
 Segor, the fifth city of Pentapolis, was spared through Lot’s intercession. “ Making 
 them an example.” The Greek word, virohiy/ja, means a typical example of the future 
 punishment of the wicked, “ who shall be cast into a pool of fire and brimstone,” &c. 
 —Apocalypse, xx. 10. 
 
 7. “ And delivered ”—by his grace, he delivered from sin, and by the ministry of his 
 angels, from punishment—“just Lot, oppressed .by the injustice,” that is by the unjust and 
 violent treatment which the men of Sodom inflicted on him ( v.g .), when they offered him 
 violence in his house, until the angels came to his rescue.—Gen. xix. 9. There is no 
 word for “injustice ” in the Greek. “And lewd conversation of the wicked.” The 
 Greek for “wicked,” adev/nov, means, lawless. The word “if” is all along to be 
 understood in these verses; for, the sense is still suspended. 
 
 8. “ For in sight and hearing he was just.” This verse is to be included in a paren¬ 
 
 thesis. Neither by the sense of sight or hearing did he offend, or contract the contagion 
 of vice, although (Commentators add) through both he was solicited to crime. 
 “ Dwelling among them.” This was what rendered his virtue and exemption from 
 crime the more meritorious and wonderful; for, “ he that toucheth pitch shall be 
 defiled by it.”—Eccles. xiii. 1. “ Who from day to day vexed the just soul with unjust 
 
 works.” The Apostle wishes to convey to us, that Lot, on beholding the abominable 
 crimes of the Sodomites, which he could not prevent, and whereby God was so out¬ 
 raged and offended, was tortured thereat in his very soul. Similar were the feelings 
 of David w hen he exclaimed : “ Vidiprcevaricantes et tabescebam.” The common Greek 
 reading of this verse differs from that adopted by our Vulgate— “for, the just man 
 dwelling amongst them , by seeing and hearing tormented his just soul with their wicked 
 deeds! The meaning of which is, that whilst dwelling amongst them, he tortured his 
 just soul in consequence of seeing and hearing their wicked deeds, which it was out of 
 his power to prevent. The Vulgate is partly sustained by the Codex Vaticanus. 
 
 9. In this verse the sentence, commenced (verse 4), the sense of which had been 
 suspended in the intervening verses, is concluded. If God spared not the angels (verse 4), 
 nor the antediluvians (verse 5), nor the Sodomites (verse 6), and if he rescued Lot 
 (verse 7), the conclusion is, that he knows how to preserve just men, and rescue them 
 out of trials and dangers, in future times, as well as he has done in the past. “ But to 
 reserve the unjust unto the day of judgment to be tormented.” The devils shall be 
 
2 ST. PETER , II. 
 
 383 
 
 TIejt. 
 
 10. And especially them who 
 walk after the flesh in the lust of 
 uncleanliness, and despise govern¬ 
 ment, audacious, self-willed, they 
 fear not to bring in sects, blas¬ 
 pheming. 
 
 11. Whereas angels, who are 
 greater in strength and power, 
 bring not against themselves a 
 railing judgment. 
 
 ©arapbrase. 
 
 10. But those in a special manner will he punish, 
 who, following after and obeying the desires of the 
 flesh, live in the enjoyment of all sorts of lustful, 
 impure pleasures, despise divine and human dominion, 
 daring and self-willed, fearing not to introduce sects 
 or heretical doctrines, blaspheming God and his holy 
 angels. 
 
 11. Whereas, on the other hand, the angels, who 
 both in natural strength and supernatural power are 
 far superior to man, who is but dust and ashes, do not 
 utter the language of execration or indignant denun¬ 
 ciation against the fallen members of their own order, 
 who deserve it. 
 
 Commentary 
 
 judged anew on the day of judgment; they shall undergo a new torment in being 
 humiliated before the assembled nations of the earth ; and the reprobate shall be more 
 grievously tortured in soul and body, than they had been hitherto in their souls only. 
 Some Greek Commentators supply the conclusion from the preceding verses thus:— 
 “If God punished the angels, &c., and preserved Lot, he will\ therefore, punish those false 
 teachers , and rescue you from your dangers .” Pope Hyginus ( Epistola 2 da) Alls up the 
 sense in the same way. According to the latter connexion, this verse furnishes not a 
 conclusion from the preceding, but a new reason to prove that God will punish the 
 false'teachers. For, the Lord is well versed in the exercise of Providence like this. 
 
 10. The Apostle now applies the general principle regarding God’s Providence 
 referred to in the preceding verse, to the heretics of whom he treats, and resumes the 
 description he was about giving of them, left off (verse 3 ); in the subsequent part of 
 the chapter, he graphically delineates their corrupt morals. “ In the lust of uncleanli¬ 
 ness,” the Greek, kv tTritivfxia. fxiaagiov, means, the lust of pollution or defilement. This refers 
 to their abominable impure practices. “ And despise government.” Some understand 
 this of the high dcrr.inicn and exalted Providence of God, which the heretics brought 
 into contempt by their ridiculous, foolish fables ; others, of their contempt for Eccle¬ 
 siastical authorities, to undervalue whom is a never-failing practice with heretics, in all 
 ages; others, cf their contempt for temporal or civil authorities. Hence, among 
 the charges made against the first Christians, for which these heretics gave some 
 pretext, was that of insubordination to the governing powers. “ Audacious, self-willed,” 
 who are pleased only with their own conceited notions, claiming the right to speak and 
 act, as they please. “ They fear not to bring in sects,” or heretical doctrines, is a 
 great display of hardihood and daring, considering the authority on which the true doc¬ 
 trine rests, “ blaspheming ” God and his angels. The foregoing is the exposition of the 
 text, according to the Vulgate reading. 
 
 The Greek reading of the latter part of the verse is, however, quite different. In 
 the Greek, we have no word for “to bring in.” It runs thus: t)o£ac ov rpe/uovoiv 
 fiXaafrjpovvTte, fear not, blaspheming glories, or, “ fear not to blaspheme glories.” So that 
 the meaning most probably is that of St. Jude, who closely follows St. Peter in this 
 chapter, “ and blaspheme majesty ” (verse 8), which some refer to Ecclesiastical autho¬ 
 rities ; others, more problably, to the heavenly spirits whom the heretics blasphemed 
 by their degrading, disparaging fables, regarding them.— (See St. Jude). The Greek 
 word for “ sects,” or opinions, ZoUag. will bear that meaning as given in the Vulgate; 
 but it more commonly signifies “ majesties or glories ,” the meaning given the same word 
 by the Vulgate.—(Epistle of St. Jude, verse 8). 
 
 “11. Bring not against themselves,” that is, against the angels who had fallen. 
 The Greek is, fcar’ airwv, against them, i.e., the powers. “ A railing judgment,” that 
 is, do not employ against them the language of denunciation and execration, expressive 
 of their fate, and their being condemned for ever to hell, as cursed, hideous, rebellious 
 devils. That this is the meaning of the passage becomes clear by comparing it with 
 a similar passage of St. Jude (verse 9), where he refers to the contest which Michael 
 the archangel, and the devil, had for the body cf Moses, on which occasion, he says, 
 
3 S 4 
 
 2 ST. PETER, IT. 
 
 Ccyt. 
 
 12. But these men, as irrational 
 beasts, naturally tending to the snare 
 and to destruction, blaspheming 
 those things which they know not, 
 shall perish in their corruption, 
 
 13. Receiving the reward of their 
 injustice, counting for a pleasure 
 the delights of a day : stains and 
 spots, sporting themselves to ex¬ 
 cess, rioting in their feasts with 
 you, 
 
 14. Having eyes full of adultery 
 and of sin thatceaseth not: alluring 
 
 paraphrase, 
 
 12. But these men, like senseless beasts formed by 
 nature, to be captured and destroyed for the use and 
 service of man, blaspheming truths which they know 
 not, as placed far beyond their reach, shall perish 
 eternally, owing to their corrupt libidinous prac¬ 
 tices. 
 
 13. They shall have thus received the punishment 
 due to their sins ; having placed their entire happiness 
 in the fleeting and passing delights of sensual plea¬ 
 sures, regardless of a future state. They are stains 
 and spots, a disgrace not only to Christianity, but to 
 human nature itself, abounding and sporting them¬ 
 selves in delicacies, and rioting in their feasts which 
 they join in with you ; 
 
 14. Betraying in their very looks, the adulterous 
 feelings of their hearts ; never ceasing to view and 
 
 Commentary 
 
 Michael abstained from all language of reproach or execration. The Greek has in this 
 verse, 7r apa tevpiio, before the Lord, which means, when the angels and the devil stand before 
 him (Job, chap, i.), or dispute concerning any matter. These words are wanting in the 
 Alexandrian MS. (Jude, verse 9). 
 
 12. “ As irrational beasts.” The same words aXoya £wa, in the Greek, are rendered 
 in St. Jude (verse 10), “ dumb beasts.” “ Naturally tending to the snare, and to 
 destruction.” Instead of “ naturally,” we have in the Greek ^wiica, natural, that is, 
 borne away and guided by the senses and instinct, rather than by reason, and created 
 for the purpose of serving man, to be captured and destroyed by him. “ Blaspheming 
 these things which they know not.” He probably alludes to their blasphemies regard¬ 
 ing the. angels, whose nature and qualities they were ignorant of, or to some other 
 mysteries of the Christian faith, which they treated disrespectfully. “ Will perish in 
 their corruption.” They will corrupt and destroy their rational nature here, by being 
 immersed in deeds of corruption, and will suffer eternally hereafter, in punishment 
 thereof. 
 
 13. “Receiving the reward of their injustice,” that is, while thus perishing eternally 
 (verse 12), they shall receive the puishment due to their sins; “injustice” is put for 
 jins of all kinds, “ Counting for a pleasure the delights of a day.” Some interpret 
 these words (as in Paraphrase) to mean : they regard the fleeting pleasures of the 
 present time (“of a day”) as the only true happiness, without any regard for a future 
 life. Others, adhering to the Greek, rr\v iv rjpepa rpv(prjv, the delights in the day , 
 understand the words to express their utter shameless profligacy, while indulging in 
 broad daylight, in those riotous revellings, which should be veiled by the darkness of 
 aight. “ Stains and spots,” the very essence of infamy itself; thus we say of a very 
 impudent person, he is impudence itself. So the Apostle says of these that they are not 
 only stained and defiled, but “spots and stains,” infamy itself, a disgrace to human 
 nature. We are assured by St. Epiphanius, that the abominable impurities and corrup¬ 
 tion of the Gnostics, and the first spawn of early heretics, exceeded all conception, and 
 could not decently be described in language. 
 
 “ Sporting themselves to excess, rioting in their feasts with you.” The common 
 Greek reading for “ feasts,” cbro-Tai?, means, deceits , that is, by their deceits and 
 illusions practised on you through their false teaching, they are enabled to live riotously. 
 The Vulgate translator, found in the Greek, ayaircng, “feasts,” as it is read in 
 a like passage of St. Jude (verse 12). The Apostle most probably refers to the love 
 feasts or Agapce, which were usual in the infancy of the Church (see 1 Cor. xi.); and 
 he describes the misconduct of the heretics at these assemblies of Christian charity. 
 
 1 he Vatican and Alexandrian manuscripts, together with the Syriac and Arabic versions, 
 support the Vulgate reading. 
 
 14. “Having eyes full of adultery,” betraying in their libidinous looks, the impure 
 
2 ST. PETER, IT. 
 
 385 
 
 XTejt. 
 
 unstable souls, having their heart 
 exercised with covetousness, chil¬ 
 dren of malediction : 
 
 ► 
 
 15. Leaving the right way they 
 have gone astray, having followed 
 the way of Balaam of Bosor, who 
 loved the wages of iniquity, 
 
 16. But had a check of his mad¬ 
 ness, the dumb beast used to the 
 yoke, which speaking with man’s 
 voice, forbade the folly of the pro¬ 
 phet. 
 
 paraphrase* 
 
 think on objects, calculated to excite them to sin ; 
 artfully ensnaring weak souls, not firmly grounded in 
 the faith, having their hearts practised in all the arts 
 of amassing wealth; men marked out and destined 
 for eternal malediction ; 
 
 15. Having turned aside from the straight way of 
 the gospel, they have wandered through all the 
 winding mazes of error, imitating the conduct of 
 Balaam, the son of Bosor, who eagerly loved the 
 wages of his unjust conduct, in cursing the Jewish 
 people; 
 
 16. But he received a rebuke for his mad trans¬ 
 gression of the divine precept, ordering him not to 
 curse the Israelites; for, the dumb ass, used to the 
 yoke, in whose mouth an angel miraculously formed 
 human articulate words, forbade the prophet to follow 
 up his foolish intention of cursing the people of God, 
 to which course he was stimulated by avarice. 
 
 Commentary 
 
 feelings of their corrupt hearts; for, the eyes are the inlets of sin and spiritual death. 
 
 “ Averte oculos meos, ne videant vanitatemP —(Psalm cxviii.) “ Pepigi foedus cum oculis 
 meis,” & c.—(Job. xxxi.) “And of sin that ceaseth not.” This refers to the eyes, as 
 appears from the Greek; aKCLTcnravarove apapnag, their eyes cease not from viewing 
 objects calculated to beget in them feelings of sin. “Alluring unstable souls,” 
 insnaring, by the promises of pleasures, souls not firmly grounded in the Christian 
 faith. “ Having their heart exercised with covetousness.” The word “ covetousness ” 
 is read in the plural in the Greek, 7rXeovsfraic, hence, it means, all the arts of gaining and 
 accumulating riches. “ Children of malediction,” a Hebraism to denote men marked 
 out for the eternal malediction, which God will pronounce on the reprobate. 
 
 15. “Having followed the way of Balaam.” His history is given (Numbers, xxii. 
 xxiii., xxiv.) He was a soothsayer, noted for his avarice; for a reward, he engaged 
 to curse God’s people (Numbers, xxiii.) He likewise councelled Balac, king of Moab, 
 to send the beautiful women of Moab and Madian into the Hebrew camp, in order to 
 entice the Jews to commit fornication, and afterwards worship Beelphegor (Num¬ 
 bers, xxiv. 14, xxv. 2, xxxi. 16; Apocalypse, ii. 14). So, in like manner, these corrupt 
 teachers falsify the gospel, and pervert the people for the purposes of avarice and 
 sensuality. “ Balaam of Bosor,” that is, as the Greek article, rov Boa-op , would appear 
 to imply, the son of Bosor, In numbers (xxii. 5) he is called “ the son of Beor,” which, 
 in being translated into Greek, might, by a slight inflexion or corruption, be made, 
 Bosor, In the Vatican MS. it is, rov Bevp. Others make it “Balaam from Bosor,” 
 where he was born, or lived. 
 
 “ Who loved the wages of iniquity,” that is, the money and presents which he 
 hoped would accrue to him from his malediction of the people whom God blessed : 
 and hence, he repeatedly wished to curse them.—Numbers, xxii. xxiii. 
 
 16. But he had a check of his madness.” For- “ madness,”, the Greek word 
 7rapavo/juac } means, wickedness or transgression of the law. “ The dumb beast used to 
 the yoke.” We have no word in Greek for “ beast.” It is, however, implied in the 
 Greek word corresponding with, “ used to the yoke,” inrotvyiov, which means a beast of 
 burden. “Which speaking with man’s voice.” By a Hebrew idiom, he calls the 
 articulate words, which the angel had formed in the ass’s mouth, “a man’s voice.” In 
 the Codex Vaticanus, the construction is,inro£vyiov acpivvov kv ayOpiinroig^uiyp (pOeytapevov, 
 a dumb beast under the yoke among men , speaking with a voice. “Forbade the folly of 
 the prophet.” In the words uttered by the ass (Numbers, xxii. 28-30), there is no 
 prohibition conveyed to Balaam, or rebuke for his crime; but from the extraordinary 
 circumstance of his speaking, Balaam could perceive that the course he had in contem¬ 
 plation, of cursing God’s people, notwithstanding the divine prohibition, was displeasing 
 to Him. And this also gave him an opportunity of seeing the angel who forbade 
 
 VOL. II. 
 
 2 B 
 
386 
 
 2 ST. PETER, II. 
 
 Eejt. 
 
 17. These are fountains without 
 water, and clouds tossed with whirl¬ 
 winds, to whom the midst of dark¬ 
 ness is reserved. 
 
 18. For speaking proud words 
 of vanity, they allure by the desires 
 of fleshy riotousness, those who for 
 a little while, escape such as con¬ 
 verse in error : 
 
 19. Promising them liberty, 
 whereas they themselves are the 
 slaves of corruption. For by whom 
 a man is overcome, of the same also 
 he is the slave. 
 
 % 
 
 paraphrase. 
 
 17. These are fountains, promising to give the • 
 refreshing waters of grace and Christian knowledge, 
 of which they are wholly destitute. They are light 
 clouds, scattered and carried about by the whirlwinds ; 
 they are men for whom eternal darkness is reserved. 
 
 18. For, speaking pompous, high-sounding and 
 empty words, they allure, by the concupiscences of 
 the flesh, prone to lasciviousness, in which they permit 
 their followers to indulge, those converts from Pagan¬ 
 ism, who had been lately or imperfectly converted : 
 
 19. Promising them a license to do what they 
 please, an exemption from all laws, civil and eccle¬ 
 siastical, which they dignity with the specious name of 
 Christian liberty; as if they could grant liberty to 
 others, who are themselves the slaves of their corrupt 
 passions; for, according to the principle generally 
 acted upon and admitted, the vanquished party is the 
 slave of him, by whom he is vanquished. 
 
 Commentary 
 
 him to curse God’s people.—(Numbers, xxii. 35). Balaam is called a “prophet” 
 (although—Numbers, xxii. 5—he is called a soothsayer,” ariolus ,) because he uttered 
 true prophecies (v.g.) he predicted, “ orietur stella in Jacob ” (Numbers, xxiv. 17). And 
 in the account given of his communication with Balac, king of Moab, (Numbers, 
 xxii., xxiii., xxiv.), he everywhere says, he will declare only what the Lord shall tell him ; 
 he consults the Lord on several occasions, and the Lord tells him what to say. 
 However, the fact of his being called a “ prophet ” does not oblige us to regard him as 
 a true prophet; for, the word “prophet” is not confined to the good; we find it 
 applied to others, {v.g.) “ prophets of Baal.”—(3 Kings, xviii. 19). 
 
 17. He points out the utter worthlessness and hypocrisy of these men, “fountains 
 without water.” From a distance the dried wells promise water; but, the hopes of the 
 traveller end in disappointment. So, these men promise, or pretend to promise, the 
 refreshing waters of grace and Christian knowledge, which they are unable to give; 
 hence, their hypocrisy. “ Clouds tossed with whirlwinds,” light, empty clouds, tossed 
 about by the wind, not permitting the wholesome waters of heaven to irrigate the earth, 
 nor the genial rays of the sun to warm it. The Greek for “ whirlwinds ” is vi to \cu\a- 
 nos, tempest . These words also show the inconstancy of the heretics, and the ever 
 fleeting varying nature of their doctrines, like clouds tossed here and there by the 
 winds. “ To whom,” that is, the heretics, as is clear from the Greek, ots, “ the midst of 
 darkness is reserved.” St. Jude adds, “for ever.” He refers to the everlasting 
 darkness of hell. 
 
 18. “For speaking proud words of vanity.” This is an illustration of the dried 
 empty fountains (verse 17), they speak pompous and high sounding, but empty words. 
 This is the constant practice of heretics, as St. Jerome tells us (on Isaias, xxii.) “ They 
 allure by the desires of fleshly riotousness ; ” they allure through the desires of the flesh, 
 prone to lasciviousness, which they indulge in themselves, and teach their followers to 
 regard as lawful; “ those who for a little while escape such as converse in error,” that is, 
 those who have, for a short time,^or imperfectly, left the society of such as still cling to 
 the errors of Paganism. 
 
 19. The Apostle points out the mode, in which they insnare weak souls, “ promising 
 them liberty,” a gift which always sounds sweet to our ears ; they promise and proclaim 
 an exemption from the restraint of all laws, whether of the church or state—a license 
 to do whatever men may please; and this they term Christian liberty, or the liberty 
 into which Christ asserted man. St. Jude more clearly expresses it, “ turning the grace 
 of our Lord God into riotousness; ” verse 4. 
 
 “ Whereas, they’thsmselves are the slaves of corruption,” that is to say, it is prepos¬ 
 terous to see men, themselves slaves, promise true liberty to others. They are “ the 
 slaves of corruption,” that is, of their corrupting, debasing passions, and carnal desires. 
 
2 ST. PETER, IT. 
 
 ■ 337 
 
 Ueyt. 
 
 20 . For if, flying from the pollu¬ 
 tions of the world through the 
 knowledge of our Lord and Saviour 
 Jesus Christ, they be again en¬ 
 tangled in them and overcome; 
 their latter state is become unto 
 them worse than the former. 
 
 21 . For it had been better for 
 them not to have known the way 
 of justice, than after they have 
 known it, to turn back from that 
 holy commandment which was de¬ 
 livered to them. 
 
 22. For, that of the true proverb 
 has happened to them. The dog 
 is returned to his vomit: and, The 
 sow that was washed to her wallow¬ 
 ing in the mire. 
 
 ©arapfor ase. 
 
 20. Far from bestowing on them liberty, they 
 reduce them to the worst description of slavery. For 
 if, after having escaped, and being rescued from the 
 defilements of this world, through the grace of God, 
 that is to say, through the knowledge of our Lord and 
 Saviour Jesus Christ, and faith in him, which is the 
 first grace in the order of justification—they become 
 again entangled in these corrupt practices, and are 
 overcome—their latter state is worse than the former. 
 
 21. For it would have been a lesser, evil for such 
 persons never to have known the way of the gospel, 
 which points out the mode of leading a life of justice, 
 than, after having known it, to turn back from that 
 law—every mandate of which is holy, and enjoins 
 sanctity of life—delivered to them by the Apostles 
 and preachers of the Gospel. 
 
 22. For, in their case is illustrated and fully verified 
 the truth of the proverb: the dog is returned to his 
 vomit; and the sow that was washed, to her wallowing 
 place. 
 
 Commentary. 
 
 “ For by whom a man is overcome, of the same also is he a slave.” According to a 
 fixed maxim observed, and universally admitted between contending parties, those who 
 are conquered in war become the slaves of the victors ; and hence, these men, being 
 subdued by their own corrupt passions, are become the slaves of passion. 
 
 20. He proves in this verse that these false teachers, far from giving true liberty to 
 their followers, on the contrary, involve them in a corrupt servitude, worse than that 
 from which they were originally emancipated. 
 
 “ If flying from the pollutions of the world,’ 5 that is, the corrupt practices in which 
 they were immersed, while in Paganism ; the idea is the same as that conveyed—verse 
 18—“ escape such as converse in error.” 
 
 “ Through the knowledge,” &c., through the grace of God justifying them ; and in 
 the order of justification, faith, or “ the knowledge of Christ,” is the first grace. 
 “ They be again entangled in them, and overcome,” by yielding to their solicitations. 
 “ Their latter state is worse than the first; ” because their knowledge being now greater, 
 they are not left the excuse of ignorance, and their ingratitude, consequently increased. 
 Similar is the saying of our Divine Redeemer: “ the last state of that man (viz., of the 
 relapsing sinner) is worse than the first.” 
 
 21. “It had been better,” that is, a lesser evil, “for them not to have known the 
 way of justice,” i.e., the truths of the gospel, which point out the road of a just and 
 holy life, “ than after they had known it, to turn back from that holy commandment; 55 
 that is, the Christian law, every commandment of which is “ holy,” points out, what is 
 holy, and begets holiness, if observed. This “ holy commandment ” includes the 
 precepts of faith and morality. It was a greater evil to have fallen away from this 
 law, than never to have received it; for, they now sin with greater knowledge, and 
 greater ingratitude; and they commit sin, by their very relapse. “To turn back;” 
 “ back,” is not in the Greek. It is, however, found in the Alexandrian and other 
 manuscripts. 
 
 22. He illustrates the base and filthy conduct of such sinners, by referring to the 
 expressive proverbs, which are verified in their regard. “ The dog is returned to his 
 vomit,” is taken from the Book of Proverbs. “ As a dog that returneth to his vomit, 
 so is the fool that repeateth his folly, 55 (chap. xxvi. 11), The second proverb is 
 probably added by St. Peter himself, according to Bede; at least, it was current and in 
 vogue among the people of the East; it is a form of expression found in the writings 
 of every country. “ Give not that which is holy to dogs, nor cast ye your pearls before 
 swine.” (Matthew, chap vii.) 
 
}8S 
 
 2 ST. PETER , III ; 
 
 i 
 
 CHAPTER III, 
 
 Bnalpst s* 
 
 /« chapter, the Apostle tells the faithful that this is the second Epistle he addressed 
 to them, in which, as well as in the former, he imshed to remind them of the truths of 
 faith, predicted by the prophets , and inculcated by the Apostles. He probably refers , in 
 a particular manner, to the doctrine regarding the coming of Christ, in due time, to 
 judge the world—a doctrme questioned by the false teachers (i, 2). In order to put 
 them on their guard, he tells them that such persons would come amongst them, and at 
 all tunes trouble the Church (3). The principal error of these men will consist in 
 ridiculing the gi'eat doctrme of Chrisfs co 77 iing to judge the world. This is, indeed, 
 the practical teaching of the impious at all times (1). 
 
 He refutes the teaching of those 77 ien, who probably ridiculed the idea of fire—one of the 
 most active principles or ele 77 ie 7 its of the present world—being 7 nade instrumental in its 
 ruin, by showing that a 7 i element, which equally entered into the constitution of the 
 present system — viz., water, was employed for its destruction, formerly. He thus 
 refutes their assertion, that things continued in the sa 77 ie way from creation (5, 6). 
 He next refutes their deduction from analogy, that things would continue as they were 
 for ever, by showmg, that the world is to be destroyed by fire iff). The scoffs of the 
 impious regarding the tardiness of Chrisfs coming, he shows to be groundless ; since the 
 77 ieasure of time with God is quite different fro 77 i that adopted by us (8). And, in 
 truth, this delay is intended by God as a judgment of 77 iercy, to give 77 ie 7 i time for 
 repentance, and to enable the number of the elect to be filled up (9). He again repeats 
 his assertion, that the present system of the world is to be changed and renovated (10). 
 and draws moral conclusions from thence — viz., that we should, by sanctity of life, 
 prepare and fit ourselves for the renovated heavens and earth, the abode of the blessed 
 ( II-I 3 )> an d endeavour to'be found, in the presence of our Judge, free from spot (15). 
 He refers to the Epistle of St. Paul, as inculcating the same things, and observes regarding 
 them, that they are difficult and hard to be understood ; to persons not fit to read them, 
 they are like all other inspired scriptures, a source of spiritual ruin (1$, 16). 
 
 I71 conclusion, he cautions them against being led astray by the erroneous doctrines of the 
 impious scoffers in question, and exhorts them to endeavour to advance in grace and faith. 
 
 ©arapforase* 
 
 1. BEHOLD this second Epistle 1. Behold, dearly beloved, after having addressed 
 I write to you, my dearly beloved, to you a former Epistle, I write to you this second 
 in which I stir up by way of ad- also, in both one and the other of which, I have 
 monition your sincere mind : endeavoured to stir up and stimulate to greater fervour 
 
 your pure minds, already sincerely imbued with true 
 piety, by reminding you of the truths of our holy faith. 
 
 Commentary 
 
 # “Behold.” For this we have in the Greek, rjdrj, now; “this second Epistle I 
 write to you.” Hence, this Epistle was addressed, like the former, to the Christians of 
 Asia Minor. “ In which.” This word is read in the plural, both in the Greek text 
 ev atQ, and in the Vulgate, in quibus; and, hence, it refers to both Epistles ; I have 
 written this second Epistle after the first, “ in which,” that is, both one and the other, 
 
2 ST. PETER , III. 
 
 389 
 
 ■ftest. paraphrase. 
 
 2. That you may be mindful of the words of the 
 holy prophets, which I have mentioned before, or, 
 mindful of the words foretold by the holy prophets, 
 and of the precepts of your Apostles, which are also 
 the precepts of our Lord and Saviour (or, of the pre¬ 
 cepts given by us, the Apostles of the Lord and 
 Saviour Jesus Christ). 
 
 3. This you should know in the first place, and 
 attend to, as a matter of vital importance, that in this 
 last stage of the world, on which we have entered, 
 there shall come deceitful scoffers, deriding all true 
 religion, seducing and leading astray the unwary; men, 
 who shall freely indulge and follow the lust of their 
 carnal corrupt passions ; 
 
 Commentary 
 
 “ I stir up,” that is stimulate to greater fervour, u by way of admonition,” by reminding 
 you of the truths of faith. (“ I will begin to put you always in remembrance of the 
 things;” chap. i. 12). As pastor of souls, he feels it his duty always to instruct his 
 flock, both “in season and out of season.”—(2 Tim. iv. 2). 
 
 “Your sincere mind;” your mind, sincerely imbued with feelings of religion, 
 pure and undefiled. This he adds to gain their good will, in order to render them 
 more docile to his instructions. 
 
 2. “ That you may be mindful of those words which I told you.” The Greek, 
 /xvrjrjQiivai tuv 7 rpoeiprjpevwv prjparojv, should properly be rendered thus, and are rendered 
 so by the Vulgate (St. Jude, verse 17) :—“ That you may be mindful of the words which 
 have been spoken before ,” &c. He wishes them to keep in mind the predictions of the 
 prophets, the reading of whose writings he recommended to them (chap. i. 19), 
 particularly, so far as they regard the Divinity, and the glorious coming of our Lord 
 Jesus Christ. 
 
 “And of your Apostles, of the precepts of the Lord and Saviour.” The common 
 Greek reading runs thus : kou tt]q tu>v curoffroXwv ivroXrjg rov Kvpiov tcai (norrjpoc, 
 
 and of the precepts of us , Apostles of the Lord and Saviour, or, of the precepts of us 
 Apostles (which are also the precepts) of the Lord and Saviour. The sense is the 
 same in either construction ; because the precepts of the Apostles of our Lord and 
 Saviour Jesus Christ, are the precepts of Christ himself, “ qui vos audit, me audits 
 The Codex Vaticanus has vpuov , for, h/jKov. The precepts to which he refers, are those 
 concerning their perseverance in the faith, originally communicated to them, particularly 
 as regards the promises and glorious coming of our Lord, and the shunning of false 
 teachers. 
 
 3. “ Knowing this first,” or, as amatter of great importance to their salvation; for, 
 being forewarned of their approach, they will the more easily guard against the snares 
 of the false teachers. “ That in the last days.” These words specify no particular 
 time, except that, it is future—to come on hereafter—they most probably refer to the 
 term during which the Christian religion is to last, called the last time, and 
 frequently “ the last hour; ” because no other form of true religion is to exist, no other 
 dispensation to be promulgated, until the day of judgment. Hence, St. Paul says (1 
 Cor. x.), “that upon us the ends of the world have come.” 
 
 The words may refer to the time preceding the day of judgment; and St. Peter, as 
 supreme pastor of God’s Church, addressing her now in her infancy, wishes also to 
 warn her of the errors which will assail her, in her old age. Men shall arise to delude 
 the people, and persuade them that the doctrine of the coming of Christ to judgment, 
 is a mere chimerical idea; this error will open the way to the apostasy, which St. Paul 
 says, will usher in the day of judgment (2 Thes. ii. 3). 
 
 “There shall come deceitful scoffers,” men who shall scoff at all religion, particularly 
 the truths regarding Christ’s second coming (verse 4), and will deceitfully insnare the 
 faithful. In some Greek copies, there is no word for “ deceitful.” The chief MSS. 
 have the words, iv tKiraifiovr) epra<KTcu,“ scoffers in deceit , ” “ walking after their own 
 
 2. That you may be mindful of 
 those words which I told you before 
 from the holy prophets, and of your 
 apostles, of the precepts of the 
 Lord and Saviour. , 
 
 3. Knowing this first, that in the 
 last days, there shall come deceitful 
 scoffers, walking after their own 
 lusts, 
 
390 
 
 2 ST. PETER, III. 
 
 Zext. 
 
 4. Saying: Where is his promise 
 or his coming ? for since the time 
 that the fathers slept, all things 
 continue as they were from the 
 beginning of the creation. 
 
 5. For this they are wilfully 
 ignorant of, that the heavens were 
 before, and the earth, out of water } 
 and through water, consisting by 
 the word of God. 
 
 6. Whereby the world that then 
 
 Iparapforase* 
 
 4. Asking in a derisive tone, what is become of the 
 promised coming of the Lord to judgment ? It is a 
 mere delusion; for, since our fathers have slept—the 
 first according to yourselves, to believe in and 
 announce this, his second coming—all things have 
 gone on in the way that they did from the creation of 
 the world (and no doubt will continue so for ever). 
 
 5. For of this they are wilfully and culpably 
 ignorant, viz., that the heavens were first, and then 
 the earth, emerging from the water, and consisting by 
 means of water, which bounds it, circulates freely 
 through it, imparts to it fertility and prevents it from 
 flying off in particles of dust; and both the heavens 
 and the earth owe their form and existence to the 
 word or will of God (and can, therefore, perish by the 
 fiat of the same omnipotent will). 
 
 6. By wfliich, viz., the heavens and the earth—-the 
 
 Commentary* 
 
 lusts,” indulging without scruple or restraint their corrupt passions. This is a general 
 characteristic of heresy. Those who have made a shipwreck of faith, are always men 
 of loose and dissolute morals. 
 
 4. “ Saying, where is his promise or his coming?” in Greek, ?/ EirayyzXia tt]q tt apovaias 
 the promise of his coming. , or his promised coming, what is become of it? This question 
 is equivalent to a denial,that he shall ever come. “ For since the time,” or, from the 
 day, “ that the fathers slept,” that is, since the death of the patriarchs, who were 
 the first to believe, and proclaim their belief in this truth—and since then a long 
 interval has elapsed—“ all things continue as they were from the beginning of the 
 creation;” all things continue in their usual course, as from the “beginning of 
 creation.” (The Greek word for “creation,” k-lveioq, will also meanj creature), that 
 is, since creation, when creatures began to exist. The apparent immutability and 
 unchangeable course of nature, the same vicissitudes of seasons, alternations of day and 
 night, the orderly courses and revolutions of the heavenly bodies, are put forward 
 by the scoffing heretics in question, as an argument against the second coming of 
 Christ, promised everywhere in the Scriptures, as if things would go on in the same way 
 for ever. 
 
 5. “For, this they are wilfully ignorant of.” They are culpably and wilfully 
 ignorant of the following fact, which they might easily ascertain from the books of 
 sacred Scripture, and the great book of nature herself, viz., “that the heavens were 
 before,” or, as in the Greek, Eicn-aXa 1, of old. , that is, from the beginning, at first created, 
 “by the word” or, omnipotent will “of God,” “and the earth out of water,” that is 
 standing forth from the water, out of which it emerged, on the third day of creation, 
 when “ the waters under the heavens were gathered together into one place, and the 
 dry land appeared.”—Genesis, i. 9. “And through the water,” to which, most likely, 
 the word, “consisting” should be joined. The earth consists “through water,” 
 because it is the water which surrounds the earth, circulating through it, like blood 
 through the veins of a body, that gives it a consistency, preventing it from flying off in 
 particles of dust, and imparting to it fertility and powers of production. 
 
 The term “ consisting,” as appears from the Greek, regards the earth only, yrj 
 cvveiTTu}(Ta, but, both earth and the heavens exist by “the word” or omnipotent will 
 “of God.” 
 
 The Apostle confutes those deceitful scoffers by showing first, that their assertion, 
 to the effect that all things continued in the same way from creation, was false, and 
 that the same alternate course of dying and living did not proceed regularly since 
 creation. In the following part, commencing at verse 7, he shows their conclusion 
 from analogy—viz., that things would go on in the same way for ever, to be equally 
 false. 
 
 6. “ Whereby the Greek words, Si < 1 >p, means, by which , in the plural number, that 
 
2 ST. PETER, III. 
 
 xrest. 
 
 was, being overflowed with water, 
 perished. 
 
 7. But the heavens and the earth, 
 which are now, by the same word 
 are kept in store, reserved unto fire 
 against the day of judgment and 
 perdition of the ungodly men. 
 
 8. But of this one thing, be not 
 ignorant, my beloved, that one day 
 with the Lord is as a thousand years, 
 and a thousand years, as one day. 
 
 39 [ 
 
 paraphrase. 
 
 I 
 
 one opening their cataracts, and the other, the great 
 fountains of its abyss ; the then, or antediluvian world, 
 perished, being deluged by water. 
 
 7. But the firmament, or regions of the air, and the 
 earth, which now remain in their present deteriorated 
 state after the deluge, are treasured up by the same 
 omnipotent will of God, and preserved to be burned 
 by the fire of conflagration, on the day of general 
 judgment, a day also of eternal destruction to the 
 impious, whom the fire of God’s wrath shall carry with 
 it to the lowest hell. 
 
 8. But as for the railleries of these impious scoffers 
 regarding the tardy performance of God’s promises to 
 come and judge the world, they are to be unheeded; 
 for, if the measure of time in the designs of God be 
 considered, there is no room whatever for objection on 
 this point. With him a thousand years and one day 
 are the same; viewed in comparison with eternity, 
 both are a mere point. 
 
 Commentary 
 
 is, through which heavens and earth, bursting loose their cataracts, and throwing open 
 their great fountains (Genesis, vii. 11), “the world that then was,” viz., the antediluvian 
 world, “being overflowed with water, perished.” Not alone had mankind, with all 
 the living creatures on the earth, perished; but, the earth itself and the atmosphere 
 underwent a great change for the worse, in the universal deluge.—St. Augustine 
 (de Civ it ate Dei , libro xx. 11). 
 
 7. After having refuted the assertion of the ungodly, that the world had remained 
 always in the same state of alternate dying and living, by referring to the history of 
 the universal deluge, of which these impious scoffers were wilfully ignorant, the 
 Apostle proceeds, in this verse, to refute their conclusion, or rather deduction, from 
 analogy—viz., that things would always continue, as they are and have been. He says, 
 “ the heavens that now are,” by which is very probably meant, the firmament or 
 atmosphere surrounding the earth (the space between us and the starry heavens 
 is frequently called “heaven” in the Scripture; thus, we say “volucres caeli ”), but not 
 the starry or empyrean, the abode of the blessed; for, the starry heavens will be 
 changed for the better ; but not burned by the fire of conflagration. “ By the same 
 words are kept in store,” that is, are treasured up in the storehouse of God’s providence, 
 who will execute his decrees in due time, “reserved unto fire,” to be burned by the fire 
 of conflagration. 
 
 “Against the day of judgment;” kept waiting for the day of general judgment, 
 “ and perdition of the ungodly men,’ wdrom the fire of God’s justice shall carry with 
 it and plunge for ever into the bottomless pit of hell. It is not unlikely, that the 
 impious scoffers in question had asserted the utter impossibility of the earth perishing 
 by fire, one of the principal elements which should conspire with the others for the 
 preservation of the universe. This the Apostle refutes by the example of the destruction 
 of the former earth, by the deluge; for, looking merely to natural principles, what 
 greater repugnance can we have in believing, that the present earth and heavens 
 should be destroyed by the element of fire, than that the former earth, which subsisted by 
 water, and was rendered fertile, and kept compact thereby (verse 5), should be destroyed 
 by the very same element (verse 6) which appeared to insure for it eternal duration. 
 
 8. The Apostle now proceeds to point out how devoid of all foundation are the scoffs 
 and railleries of those impious men with regard to the slowness and tardiness of Christ’s 
 coming. With him, who beholds eternity at one glance, the longest and shortest 
 periods of time are all the same; a thousand years as well as a single day compared 
 with eternity are the same, infinitely distant from it; and hence, any delay in the 
 coming of Christ, is, according to their computation of time, but not according to the 
 measure adopted by Him . 
 
392 
 
 2 ST. PETER, III. 
 
 Ge$t. 
 
 9. The Lord delayeth not his 
 promise, as some imagine; but 
 dealeth patiently for your sake, not 
 willing that any should perish, but 
 that all should return to penance. 
 
 10. But the day of the Lord shall 
 come as a thief, in which the 
 heavens shall pass awa y with great 
 violence, and the elements shall be 
 melted with heat, and the earth and 
 the works which are in it shall be 
 burnt up. 
 
 ©arapbrase* 
 
 9. The Lord does not put off, beyond the determined 
 time, the execution of his promise, as some persons 
 imagine, but he endures patiently and with long-suf¬ 
 fering on your account, not willing that any persons 
 should be lost, but that all should return to penance. 
 
 10. But the day of the Lord, like the nightly and 
 sudden approach of a thief, shall come unexpectedly; 
 in it the heavens will pass away with a great crash, 
 such as is occasioned by a violent storm ot wind or 
 the pealing of thunder, and the elements changing 
 their figure and appearance, shall, all on fire, be 
 dissolved with great heat, and the earth, with all its 
 productions, natural and artificial, as well as the works 
 of mankind shall be burnt up. * 
 
 Commentary 
 
 9. What men are apt to consider a delay on the part of God to fulfil his promise, is 
 not a delay at all; but rather a gracious judgment of his mercy, an exercise of his 
 long-suffering, wishing to give his people time for repentance; “ not willing that anyone 
 should perish, but that all should return to penance; ” the meaning of which words is, 
 that, by a sincere, antecedent will, God wishes no one to perish, but that all men should 
 be saved; He also gives all men sufficient means of salvation. The words, “the Lord 
 delayeth not his promise,” admit of this construction also, according to the Greek, 
 ov fipciSwei icvpiog £7rayye\tag, the Lord of the promise is not stow. “ As some 
 imagine,” are thus read in the Greek, d>g nveg fipadvrrjTa rjyowrai , as some compute 
 slowness. “ For your sake.” In the common Greek, for our sake. The Codex 
 Vaticanus has, dig vf.iac , the Alexandrian, Si v/uag. Both support the Vulgate. How 
 calculated is not the serious meditation on these words of the Apostle, “ A thousand 
 years with God is but as a single day,” to raise our thoughts to eternal enjoyments, and 
 make us undervalue all the pleasures and riches and honours of this life, which, be it 
 ever so prolonged, when compared wich eternity, is but a mere point. “ A thousand 
 years in his sight is but as yesterday which is past and gone.” (Psalm lxxxix.) With 
 the Psalmist we should frequently, in the day of trial and affliction, “ keep in mind the 
 eternal years? (Psalm lxxvi.) Our conversation, our thoughts, should be in heaven, 
 whence we are to expect, in his own good time, a deliverer; and we should rest 
 assured, that if he appear tardy in coming to our relief, it is to give us time for penance, 
 and to enable us to hoard up greater treasures of merit. 
 
 10. The day on which the Lord Jesus is to judge the world, will come unexpectedly, 
 “ as a thief,” to which, in the common Greek, is added (in the night). These latter words 
 are not'found in either the Alexandrian or Vatican manuscripts, and were, most likely, 
 added here and taken from 1 Thess. verse 2, where the day of judgment is described. 
 “ In which the heavens shall pass away,” that is, the regions of the air, in Sacred 
 Scriptures often called “heavens,” shall pass away, and, purged of all their present 
 grossness and imperfection, shall be changed into a more perfect and incorruptible 
 form. “With great violence.” The Greek word, poi^rjSov, means the hissing or 
 crashing noise caused by a violent storm of wind or thunder. The fire of conflagration 
 will, most probably, precede the coming of the judge, and causing the death of 
 such men as will have survived the other precursory evils of the day of judgment, viz., 
 famine, the sword, &c., shall continue to pass with great noise from hemisphere to 
 hemisphere, and continue during the holding of the judgment, devouring and purging 
 the elements, until, after the sentence of the judge, increasing in ardour and violence, 
 it shall precipitate the impious into hell. 
 
 “ And the elements shall be melted with heat.” Some understand these of the four 
 elements, viz., fire, air, earth, and water. They shall be melted away, not in such a 
 way, as to be utterly destroyed, but merely changed, just as melted gold loses its dross 
 and form, while its substance remains. Others say, the “ elements ” refer only to the earth 
 and water; for, the Apostle treated already of the element of air, when saying “the heavens 
 shall pass away,” and as for the element of fire, they say it is hard to conceive how 
 
3 ST. PETER, III. 
 
 393 
 
 ZTei't. 
 
 11 . Seeing then that all these things 
 are to be dissolved, what manner of 
 people ought to be in holy conver¬ 
 sation and godliness, 
 
 12. Looking for and hasting unto 
 the coming of the day of the Lord 
 by which the heavens being on 
 fire shall be dissolved, and the 
 elements snail melt with the burn¬ 
 ing heat ? 
 
 13. But we look for new heavens 
 and a new earth according to his 
 promises, in which justice dwelleth. 
 
 paraphrase, 
 
 11. Sinhe,then, all things, heaven, the elements, 
 and the works that are found in creation, are to be 
 dissolved, and a new and perfect order of things to be 
 introduced, how pure and holy should you not be 
 both in the sanctity of your intercourse with your 
 neighbour and in acts of piety towards God ; 
 
 12. Firmly hoping for, and hastening on to meet, or 
 anticipating by your diligent preparation, the coming 
 of the day of the Lord, hy which the heavens, being 
 set on fire, will be dissolved, and the elements shall 
 melt away with a burning heat ? 
 
 13. But, although the present system of creation 
 be dissolved, we look for and expect new and 
 renovated heavens, a newly renovated earth, in 
 which perfect justice and immaculate sanctity will 
 dwell. 
 
 Commentary 
 
 the fire of conflagration can destroy the elementary fire. To this it might, however, be 
 replied, that it will only dissolve it, and depriving it of all grossness and imperfection, 
 purify and render it a fit ingredient of the new creation, which is to be the dwellingplace 
 of the glorified children of God. 
 
 “ And the earth, and the works which are in it.” He again repeats the burning of 
 “ the earth,” though contained under the words, “ elements shall be destroyed,” because 
 it has this peculiar to itself, that on its surface, men have made the most valuable 
 improvements, and from its bowels come forth these treasures which wordllngs 
 prize most. “ And the works which are in it,” that is to say, its animal and vegetable 
 productions, as also the works of art, such as, buildings, gold, &c.; very likely he refers 
 also to the moral works of man, which will be consumed by, and afford fuel to, the 
 fire of conflagration.—(1 Cor. iii. 15). “If any one’s work burn,” &c.; and the 
 Apostle wishes to stimulate the faithful to perform works which will stand the test of 
 this devouring fire; such is the moral exhortation clearly expressed in the following 
 verses. 
 
 11. “What manner of people ought you to be,” that is, how perfectly elevated 
 above all terrestrial ideas and affections should you not be, to fit you for the new and 
 perfect order of things which is to succeed the present; “ in holy conversation,” in 
 your several relations with men, “ and godliness,” and your piety, acts of faith, hope, 
 love, religion, &c., towards God. “ Conversation and godliness,” are read in the plural 
 in the Greek. 
 
 12. “Looking for,” that is, by firm hope, looking forward to, “and hastening 
 
 unto,” or, anticipating, in the fervour and zeal of your preparation, “the coming of the 
 day of the Lord,” acting each day as you would, were the day of the Lord immediately 
 at hand. “ By which, that is, either day, or coming of the Lord. “ The heavens being 
 on fire shall be dissolved.” The meaning of this is the same as that of verse 10 ; here, 
 it is merely added, that the heat by which all things will be dissolved is the heat of 
 fire. “ The heavens will be dissolved.” This refers to the lower heavens or regions 
 of the air; although it is most likely that the starry heavens will not be dissolved, it 
 is still very probable, they will be changed or perfected, so as to suit the glorified 
 condition of the children of God. “ The powers ofheaven*(the stars) shall be moved.” 
 and the Church sings in her Office, quando coeli movendi stmt et terra .” “ And the 
 
 elements shall melt away with a burning heat.” They shall melt away like wax, 
 with the form changed, the substance shall remain. “ Transit figura hujus wundi.” 
 (1 Cor. vii.) 
 
 13. “But we look for new heavens,” that is, heavens renovated and perfected, into 
 which the present heavens shall be changed, including both the lower air, or atmos¬ 
 phere, and the starry heaven For, “ the light of the . moon shall be as the light of the sun , 
 and the light of the sun shall be sevenfold, as the light of seven days.” —(Isaias, xxx, 26). 
 
394 
 
 2 ST. PETER, III. 
 
 14. Wherefore, dearly beloved, 
 seeing that you look for these 
 things, be diligent that ye may be 
 found undefiled and unspotted to 
 him in peace : 
 
 15. And account the long-suffer¬ 
 ing of our Lord salvation, as also 
 our most dear brother Paul, accord¬ 
 ing to the wisdom given him, hath 
 written to you : 
 
 paraphrase. 
 
 14. Wherefore, dearly beloved, as you are firmly 
 hoping for this renovated state of things, this new 
 heaven and new earth, exert all your care and dili¬ 
 gence to be found by the Lord, at his coming, free 
 from all gross crimes, particularly such as are prac¬ 
 tised by the deceitful scoffers, and, as far as possible, 
 free from lesser defects, in a state of peace both with 
 God and your neighbour, thus calmly prepared to 
 meet your judge. 
 
 15. And look upon the long-suffering of the Lord, 
 in deferring his coming, as solely intended for your 
 salvation, to give you time for repentance and merit; 
 as our most dear brother in the Apostleship, Paul, 
 according to the divine and heavenly wisdom, given 
 him from above, has written to you. 
 
 Commentary. 
 
 And a new earth,” the present earth renovated and changed in its qualities and 
 purified of all the dross and imperfection, which it contracted from the “ slavery of 
 corruption.”—(Rom. viii.) “ According to his promises.” The new heavens, &c., are 
 promised (Isaias, lxv. 17, lxvi. 22); or, the words may refer to the general promises of 
 eternal happiness, made to the saints. “ In which justice dwelleth,” that is, which will 
 be the seat and habitation of the blessed, free from all stains or defilements. “ There 
 shall not enter into it anything defiled.”—(Apoc. xxi. 27). 
 
 14. “Wherefore, dearly beloved, seeing that you look for these things,” seeing that you 
 expect a new heaven and a new earth, and a total renovation of all things, at the coming 
 of Christ to judgment, and that you thus turn a deaf ear to the incredulous, and to the 
 scoffing questions of the impious, asking, “ where is his promise or his coming?” verse 4), 
 “be diligent,” exert your utmost care and diligence, “ that you may be found undefiled,” 
 that is, free from the grosser crimes, such as the Simonites, Gnostics, and other 
 heretics had fallen into, (“ walking after their own lusts,” verse 3); “ and undefiled,” 
 free from lesser or venial faults, as far as possible. “ To him,” in his presence, “ in 
 peace,” by being in peace both with God and your neighbour. Thus you will calmly 
 and peaceably be prepared to meet the judge. 
 
 15. “And account the long suffering of our Lord, salvation,” that is to say, regard 
 the long-suffering of God in deferring his coming to judge the world, not in a spirit 
 of captious and deceitful inquiring, “where is his promise or his coming?” (verse 4), 
 but, rather as intended, in the gracious designs of Providence, to secure your salvation, 
 by giving you time for repentance, or for heaping up a treasure of merit “ As also 
 our most dear brother Paul.” By “ brother,” is meant, “associate in the Apostolical 
 ministry. “ According to the wisdom,” that is the heavenly and divine knowledge, 
 “ given to him,” from above, “ hath written to you.” The Apostle praises the Epistles 
 of St. Paul for the wisdom displayed in them, but in such a way, that the glory of it 
 should be ultimately referred to God, from whom every good gift comes. “ Written to 
 you.” It is disputed among Expositors of Sacred Scriptures, what Epistle of St. Paul 
 St. Peter alludes to here—for, that he refers to some particular Epistle, is clear from 
 the words next verse, “ as also in all his Epistles.” Some, with QEcumenius, say, 
 it is that to the Romans; others, with Cajetan, the Epistles to the Galatians, 
 Ephesians, and Colossians, addressed to the people of Asia Minor, as is also this Epistle 
 of St. Peter’s. The more probable opinion, however, appears to be, that he alludes to 
 the Epistle to the Hebrews ; for, throughout that Epistle, the principal object of the 
 Apostle seems to be, to exhort the Hebrews to patience amidst trials and persecutions, 
 by proposing to them the coming of our Lord, and by placing before them the example 
 of the saints of old (x. 35-39 ; xi. to the end of the Epistle), and he occasionally, in 
 the first part of the Epistle, treats of the same (iii. iv. vi.) The words, “as also our 
 most dear brother Paul hath written to you.” are to be connected with verse 14, “be 
 diligent,” &c. 
 
395 
 
 2 ST. PETER, III. 
 
 tlejt. 
 
 16. As also in all his epistles, 
 speaking in them of these things ; 
 in which are certain things hard to 
 be understood, which the unlearned 
 and unstable wrest, as they do also 
 the other Scriptures, to their own 
 destruction. 
 
 paraphrase* 
 
 16. As indeed, he has in all his Epistles, referring 
 to the Same subjects of which I have been treating, 
 viz., regarding patience under afflictions in the hope 
 of Christ’s coming, steadfastness in resisting the 
 aggressive attacks of the heretics, &c. In which 
 writings of St. Paul, or among which subjects treated 
 of by him, there are some hard to be understood, 
 which, those unacquainted with spiritual things, as 
 well as those who are not firmly grounded in the faith, 
 distort by false interpretations, as indeed they do the 
 other inspired Scriptures, to their own spiritual and 
 eternal ruin. 
 
 Commentary* 
 
 16. As also in all his Epistles.” This shows that in the preceding words, “hath 
 written to you,” he refers to a particular Epistle addressed to them. “ Speaking in 
 them of these things,” wherein you have been instructed by me, regarding the 
 necessity of patiently waiting for the coming of the Lord to judgment, of firmly 
 expecting the performance, in due time, of his promise, of resisting the lures and 
 temptations held out by false teachers, and of keeping yourselves pure and immaculate 
 from the world, by the performance of good works. These appear to be the general 
 subjects treated of in the Epistles of St. Paul. 
 
 “ In which.” These words are of a different gender from “ Epistles ” in the common 
 Greek, iv olg. Hence, according to this reading, they mean, in which things treated of 
 by him , or, in which writings. The Vatican and Alexandrian MSS. have kv alg (i.e .) 
 Epistles. “ There are certain things hard to be understood,” that is, absolutely obscure, 
 and, of themselves, difficult for all persons. “Which the unlearned,” men not versed 
 in spiritual things—“ The sensual man,” be he ever so wellversed in secular knowledge, 
 “ perceiveth not the things that are of the spirit of God ” (i Cor. ii. 14)—“ and unstable,” 
 such as are not firmly grounded in the principles and foundation of religion ; “ wrest,” 
 distort their meaning by false interpretations ; “ as they do also the other Scriptures ”— 
 hence, the Epistles of St. Paul are divine Scriptures, for, of such, St. Peter speaks—“to 
 their own destruction.” 
 
 The Scriptures, therefore, are difficult and hard to be understood, and not only 
 obscure with reference to all persons, but ruinous to some, both “ unlearned ” and 
 learned. For, “ the unstable ” may embrace the learned classes also. Hence, the 
 wisdom of the Catholic Church in not permitting the indiscriminate reading of the 
 sacred Scriptures to all classes of persons, without distinction. The Scriptures are not 
 clear and plain to every capacity, as modern heretics pretend. They are, in themselves, 
 really difficult, we are assured here by St. Peter; their reading, far from being attended 
 with profit to all, is ruinous to some; and hence, the Church of Christ, actuated by the 
 same Holy Spirit which inspired St. Peter, restricts the reading of them to such as bring 
 to their perusal the proper dispositions ; but particularly, docility to the teachings and 
 interpretations of the Church, to whom alone belongs the duty of explaining God’s holy 
 word. # Every one who knows anything of the history of modern heresies, will at once 
 perceive that the assumption of the independent right to read the obscure and difficult 
 oracles of God’s truth, and interpret them, according to each one’s private spirit, or 
 rather, whim or caprice, has been the prolific source of the most monstrous errors . and 
 has split up the heretical communities themselves into countless sections, all differing in 
 faith, from one another. 
 
 What the passages in the Epistles of St. Paul, containing peculiar difficulties and the 
 source of perdition to some, are, cannot be asserted for certain. It is, however, 
 probable, that he refers to the doctrine of justification by faith, as we are told by St. 
 Augustine (. Libro de Fide et Operibus , c. 14). From this, the heretics inferred the 
 sufficiency of faith alone, without good works. We are assured by the same Father, 
 that it was to correct this fundamental error, so fatal to the purity of Christian morality, 
 to which the false interpretation of the words of St. Paul gave rise, the Catholic Epistles 
 of the four Apostles were written {Libro de Fide et Operibus , c. 14). 
 
390 
 
 % ST. PETER, III. 
 
 
 / 
 
 ftest. ' 
 
 17. You therefore, brethren, know¬ 
 ing these things before, take heed, 
 lest being led aside by the error of 
 the unwise, you fail from your own 
 steadfastness. 
 
 18. But grow in grace, and in 
 the knowledge of our Lord and 
 Saviour Jesus Christ. To him be 
 glory both now and unto the day of 
 eternity. Amen. 
 
 paraphrase. 
 
 17. Do you therefore, beloved brethren, admonished 
 beforehand of these things, be on your guard, lest, 
 forced aside from the path of truth, by the erroneous 
 teaching of these men, you fall away from the stead¬ 
 fast profession of Christian faith, and the practice of 
 Christian virtues, in which the grace of God has 
 established you. 
 
 18. But (by the zealous performance of good works), 
 endeavour to increase in grace, both actual and habi¬ 
 tual, and in the more perfect faith and knowledge of 
 our Lord and Saviour Jesus Christ. To him be ren¬ 
 dered glory both in this life and during the never- 
 ending ages of eternity. Amen. 
 
 1 --—- 
 
 Commentary. 
 
 17. The Apostle concludes this Epistle by cautioning them against being deceived 
 by the erroneous teachings of the false scoffers. “ Take heed, lest being led aside,” 
 from the path of truth. The Greek word for “ led aside,” avvaTra^QsvTeQ, means being 
 carried or forced forward, as if by a crowd. “ By the error of the unwise,” in Greek, 
 t(ov iiOeofuiiv, of the lawless. He refers to these scoffers who trample on all laws, human 
 and divine. “ You fall from your own steadfastness,” both in the profession of faith 
 and its inward belief, and the practice of virtues. Hence, faith is not inamissible. 
 St. Paul assures us also, that Hymeneus and Philetus had fallen away from it (1 Tim. i. 
 20). 
 
 18. “ But grow in grace,” that is, by advancing from virtue to virtue, endeavour to 
 acquire an increase of grace, both actual and habitual. “ And the knowledge of our 
 Lord,” &c. This he says in opposition to those who, from an affectation of superior 
 knowledge, were called Gnostics , though really ignorant and wandering from truth. 
 The Apostle closes the Epistle with words almost the same as those with which he 
 began it. “ Grace to you and peace be accomplished in fhe knowledge of God, and of 
 Christ Jesus our Lord ” (chap. i. 2). “To him be glory both now,” in this world, “and 
 unto the day,” the never-ending moment, “ of eternity. Amen.” 
 
 / 
 
THE 
 
 FIRST EPISTLE OF ST. JOHN. 
 
 » 
 
 - 1 - 
 
 ! • 
 
 3ntro5uctlon. 
 
 Canonicity of. —The Canonicity, or Divine authority of this Epistle, as well as its 
 authenticity, have never been questioned in the Church. It is, therefore, ranked 
 among the Proto-canonical Books of Scripture. The only persons who ever questioned 
 its authenticity,, and denied it to be the genuine production of St. John, were Marcion 
 and some other early heretics. Such denial, however, avails little; for, it bears all the 
 marks, both intrinsic and extrinsic, of authenticity. 
 
 When and where Written. —Both points are matters of great uncertainty. 
 According to some, it was written about the year, 68, before his Gospel. According to 
 others, after his Gospel, about the year 99, of the Christian Era ; and the frequent 
 repetition of the terms, “ my little children,” throughout the entire Epistle, would seem 
 to confirm the latter opinion, and show that this Epistle was written, at the close of the 
 patriarchal age, which the Apostle reached. The place from which it was written 
 cannot be ascertained with any degree of probability, unless we hold, that it was 
 written about the year, 99. Ephesus might, in that case, be fixed upon, with very great 
 probability, as it was there St. John closed his life. 
 
 Object of. —The chief object, which the Apostles had in view, in all the Catholic 
 Epistles, as we are informed by St. Augustine (Libro de Fide et Operibus , ch. xiv.), was, 
 to refute the pernicious and demoralizing error of Simon Magus, regarding the 
 inutility of good works, and the sufficiency of faith alone for salvation. St. John 
 devotes this Epistle, in a special manner, to the refutation of this error (i. 6, ii. 4, 
 iii. 7, 8, &c., iv. 20). Besides this general object, he had specially in view to refute 
 the errors which had sprung up in the very infancy of the Church, regarding the 
 divinity and humanity of our blessed Lord. Hence, against Ebion and Cerinthus, who 
 denied the divinity of Christ (his Gospel was also written against the same heretics), he 
 asserts that Jesus is the Christ, the eternal Son of God, himself, true God. Against 
 Basilides, who erred regarding his humanity, by asserting, that he assumed not a real, 
 but a fantastical body, he declares Him to be true man, our advocate and intercessor with 
 the Father. These, and all other heretics, who, at a future day, were to spring forth 
 and promulgate errors; regarding the attributes of our divine Redeemer, whether in his 
 divine or human nature, he terms, “antichrists; ” “spirits that dissolve Jesus.” He dwells 
 much in proving the truth of the two great fundamental mysteries of the Trinity and 
 Incarnation; but, his zeal is principally directed against the errors of Simon Magus. He 
 also, in a special manner, insists on the precept of loving our neighbour; and repeats the 
 same frequently, and in different ways, as being the most necessary and meritorious 
 work we could perform. 
 
398 
 
 INTRODUCTION TO 1 ST. JOHN. 
 
 Style of. —The style of this Epistle is of the most simple and unadorned 
 character. The sentences, viewed in themselves, quite easy and intelligible ; but, 
 viewed with reference to the context, it is not quite so easy to trace their connexion. 
 A spirit of unction, benevolence, and charity, breathes throughout, to which is united 
 a certain degree of parental authority, quite suited to the character of the aged Apostle 
 of love. 
 
 To whom Addressed. —St. Augustine (lib. 2 do Quest. Evangel., ch. 39), Pope 
 Hyginus (Epist. 1), and others quote from it, as the Epistle to the Parthians, that is to 
 say to the Christians scattered throughout the extent of country that lies between the 
 Tigris and the Indus; and some assert, it was principally addressed to the converted 
 Jews in these regions, whose fathers had begn led into captivity under Salmanazar and 
 Nebuchodonozor. It may be, that the Apostle himself preached among the Parthians, 
 as Baronius and others assert and although these nations were converted by other 
 Apostles, viz., Thomas, Simon, and Jude; still, it is not unlikely, that St. John wished, 
 after their death, to confirm their converts in the faith. A similar course was pursued 
 by St. Paul, with reference to those who were converted by other Apostles ; the Romans, 
 converted by St. Peter, and the Colossians, by Epaphras, a disciple of his own. To 
 whomsoever, addressed, the Epistle is commonlvTeckoned among the Catholic Epistles, 
 as being Catholic , in doctrine, and suited, at all times, to Christians of every age and 
 character. 
 
THE 
 
 FIRST EPISTLE OF ST. JOHN. 
 
 CHAPTER I. 
 
 Bnalssts* 
 
 The Apostle commences this Epistle, omitting the usual saluation and inscription, as he 
 also commences his Gospel, by entering at once on the most sublime of all subjects, the 
 Divinity, and eternal generation of the Son of God; who, though existing from eternity, 
 was still, in time, manifested to the [world: of the reality of his assumed nature, the 
 united testimony of all the senses gave his Apostles the most complete knowledge and the 
 firmest certainty. It is with the annowicement of the great mystery of God’s love, in 
 manifesting himself to the world, the Apostle commences this Epistle; his object in 
 doing so is to bring men to a union and fellowship with God (verses i, 2, 3). 
 
 In the next place, he declares, that in addressing them, and expounding the great mysteries 
 of the Divinity and Humanity of Jesus Christ, and wishing them a fellowship with 
 God, he only wishes to secure to them the fulness of spiritual joy (4). 
 
 He then enters on the great subject of all the Catholic Epistles, which is to inculcate the 
 necessity of good wo?'ks. This he does, first, by repi'esenting God, as the pure, unalloyed 
 
 light, having no co?mnunication with the works of darkness (5); whence he mfers, that 
 those who live in the habitual commission of sin, are guilty of a lie, when they assert 
 they have a?iy fellowship with God (6); while, on the other hand, those whoperfor??i 
 good works enjoy the union and fellowship with him. The Apostle, hoivever, takes care 
 to refer this blessing to its meritorious cause, viz., the blood of Christ, which nierited for 
 us the remissio?i of our sins (7). He next points out the necessity of availing ourselves 
 of the merits of Christ, since ive all have sins to be remitted (8); and he shows the mode 
 in which their actual remission is to be obtained, viz., by confessing them in the way in 
 which the law of God prescribes confession to be made (9). 
 
 He shows, in conclusion, that by adopting the opposite course of confessing our sins, and 
 denying that we have any sins to co?ifess, ive not only deceive ourselves (9), but that we 
 also make God a liar (10). 
 
 Uejt. 
 
 1. THAT which was from the 
 beginning, which we have heard, 
 which we have seen with our eyes, 
 which we have looked upon, and 
 our hands have handled, of the 
 word of life : 
 
 paraphrase, 
 
 1. We declare unto you (verse 3) the Word of life, 
 which existed from eternity, which, in His assumed 
 nature, we, Apostles, have heard speak, which we 
 have seen with our eyes, which we have closely and 
 minutely examined, which our hands have touched and 
 handled. 
 
 Commentary 
 
 1, 2, 3. From the absence of the usual salutation, some expositors call this a treatise, 
 rather than, an Epistle. The same, however, might be said of the Epistle of St. Paul to 
 the Hebrews, which has no preface either ; it may also be said, that the announcement 
 contained (verse 3), “ and our fellowship may be with God the Father,” &c., holds the 
 place of the usual form of salutation ; for, in substance, it is a most desirable one. The 
 
400 
 
 1 ST. JOHN, 1 ; 
 
 Commentary 
 
 construction of the words in these three verses, is rather intricate and complicated. 
 The common interpretation, followed in the Paraphrase, includes the second verse 
 within a parenthesis, and makes the words, “ we declare ” (verse 3), the first words in 
 the arrangement of the sentence. The meaning of the passage, to verse 3, is kept 
 
 suspended. “ We declare unto you ” (verse 3), “ that,” viz., “ the word of life. 
 
 which was from the beginning,” &c. (verse 1). “ For the life was manifested,” &c. 
 
 (verse 2). In this construction the “ terms of the word of life ” (“ de verbo vita ,”) are put 
 for the accusative case, “the word of life ” (“ verbum vital') With the Hebrews, 
 it was not unusual, to employ the ablative with a preposition for the accusative or 
 nominative (v.gl) “ effundam de spiritu meo , i.e., spiritum meumf .(Acts, ii.), “ dabitur 
 ei de auro Arabia, i.e. aurum Arabia ,” “ adorabunt de ipso i.e., ip sum f (Psalm lxi). 
 
 This construction, however, is totally opposed to the Greek reading, wherein, 6 16 that 
 which,” is of a different gender from, \oyog “ the word.” On which account, others 
 arrange the words thus, “ we declare unto you (3) of,” or concerning “the word of life, 
 that which was from the beginning,” viz., his Divinity, “ which we have heard, which 
 we have seen,” &c., viz., his Humanity, assumed at his Incarnation; in other words, 
 we announce to you concerning the eternal Son of God that he possesses two natures 
 —one, the Divine, which he had from eternity; the other, the Human, which he had 
 assumed at his Incarnation. Both constructions amount to the same, in sense. 
 
 “ That which was from the beginning.” From these words, as well as from the first 
 words of St. John’s gospel, “ In the beginning was the word,” is inferred the eternity 
 of the Son of God. By the word “ beginning,” some understand, the beginning of time, 
 or, of creation; and even from the words understood in this sense, they infer his eternity \ 
 for, at the beginning of all time, before any object was created, the Word “ was,” and 
 to what other moment can it refer, but the permanent, indivisible moment 
 of eternity. This interpretation derives probability from the clear parallelism that 
 exists between the description given by Moses of the Genesis of creation, and that 
 given by St. John, both here, and in his gospel, of the eternal Genesis of the Son of 
 God. In the one, it is said, “ in principio creavit Deus ccelum et terrain in the other, 
 “in principio a principio erat verbum ; ” the difference being, that at the beginning of 
 time, the world received existence, but at the same beginning the Word already was ; 
 hence, existing before all time, before anything was created, which would be untrue, ii 
 he himself were a creature. Therefore, he was uncreated and from eternity. By “ the 
 beginning,” then, according to these, is meant, the beginning of any time, whether actual 
 or imaginary, and even then the Word “was hence, eternal. In scriptural language, 
 “ to be from the beginning,” expresses eternity, thus, in Isaias (xliii. 13), God says of 
 himself, “ and from the beginning I am the same.” 
 
 Others understand the word “ beginning,” as well here, as in the commencement of 
 the gospel, to refer directly to eternity, which is a beginning without a beginning; termed, 
 “ beginning,” to suit the weak conceptions of our obscure and limited understandings. 
 
 “ Which we have heard, have seen with our eyes,” &ch This refers to the human 
 nature of the Son of God, of the reality of which, the united testimony of all the senses, 
 viz., the hearing, sight, touch, &c., had conspired to assure the Apostles, “ heard, seen, 
 handled,” &c.; “ which we have looked upon,” i.e., leisurely examined, and closely 
 viewed, and not in a mere passing way, which is expressed by the words, “ have seen 
 him;” “which our hands have handled,” may be allusive to the practice usual with our 
 divine Redeemer, of kissing his disciples when returning to him after any considerable 
 absence; hence, it was with a kiss, when saluting him as usual, that Judas betrayed 
 him ; or, to the words addressed to them after his resurrection, palpate et videte, quia 
 spiritus carnem et ossa non habet , &c. 
 
 From this verse, is proved the unity of person in Christ with two distinct natures; 
 for, the Apostle declares, that it was the same word which existed from eternity, he and 
 the Apostles saw, heard, &c., of course, in his human nature. 
 
 “ Of the word of life,” i.e., the eternal Son of God, the Second Person of the Adorable 
 Trinity. The Son of God is called in Scripture, “ the Word,” i.e., the thought or con¬ 
 ception of God. For, as our thought, or, the internal word of our mind, is generated 
 and remains in the mind, even after it is externally expressed by the voice ; so, in like 
 manner (as far as human and divine things admit of comparison), is the Son of God 
 
1 ST. JOHN, /. 
 
 401 
 
 Kelt. 
 
 2 . For the life was manifested : 
 and we have seen, and do bear 
 witness, and declare unto you the 
 life eternal, which was with the 
 Father, and hath appeared to us : 
 
 3. That which we have seen and 
 have heard, we declare unto you, 
 that you also may have fellowship 
 with us, and our fellowship may 
 be with the Father, and with his 
 son Jesus Christ. 
 
 paraphrase. 
 
 2. For this essential life, who is also the source of 
 all life both natural and supernatural in creatures, was 
 manifested in his incarnation, and we have seen him, 
 and testify regarding him even by our sufferings, and 
 we declare him to you to be the essential life (the 
 cause also of eternal life in us), that existed from 
 eternity in the bosom of the Father, and in time has 
 been manifested to us, in his assumed nature. 
 
 3. The Eternal Word, I say, which we have both 
 seen and heard,we declare unto you, and our object 
 in doing so is,that you may have a fellowship with us 
 Apostles, in the profession of the same faith, and in the 
 bonds of charity springing therefrom and that this 
 fellowship may be the foundation of a more perfect 
 fellowship, and more exalted union, between us and 
 God the Father, together with his Son Jesus Christ. 
 
 Commentary 
 
 begotten of Him, by an eternal generation, the substantial expression of His divine 
 mind, consubstantial with Him, yet still existing in Him, as a distinct divine person. 
 This, and other such comparisons, by which it is attempted to illustrate the eternal 
 generation of the Son of God, his identity of nature and distinction of person with 
 the Father, are, however, so imperfect and obscure, that it is better for us to contemplate, 
 and firmly believe, rather than curiously pry into what faith proposes regarding him, both 
 with respect to his divine nature, or his eternal generation, as God, begotten of the Father; 
 and his human nature, assumed by him, as man, in time, being born of a virgin. 
 
 2. For the life was manifested, &c. This verse is, according to the commonly 
 received construction, included in a parenthesis; “ the life,” i.e., essential life in 
 himself, and the author of all life, but particularly of spiritual and supernatural life in 
 us, “was manifested,” in his assumed nature. This is added bv the Apostle to show 
 how it is that he, and the other Apostles, could have heard , seen him , &c. (verse 1); 
 “ and we have seen.” The heavenly love with which the heart of the Apostle glowed, 
 makes him fond of repetition in everything connected with the great mystery of the 
 Incarnation; hence, in these three verses, he repeatedly asserts, that he saw him, in 
 his assumed nature; “and do bear witness,” we are become true martyrs by our 
 sufferings; and declare unto you the life eternal,” that is, we declare him unto you to 
 be the life eternal. These words evidently refer to a person, who is the esential life in 
 himself, and the cause of life eternal, of which the life of grace here is the seed, in others. 
 
 “ Which was with the Father,” shows him to be a distinct person from the Father : 
 “and hath appeared to us.” “Manifested” and “appeared,” have the same corres¬ 
 ponding word in the Greek, e<pavepu>drj. Here, too, the fondness for repetition, the 
 effect of divine love, in the heart of the Apostle, is observable. 
 
 3. “That which we have seen and heard, we declare unto you.” These latter 
 words, “ we declare unto,” are the first in the construction of these three verses.—( Vide 
 Paraphrase). 
 
 “That you also may have fellowship with us.” He says, his object in announcing 
 to them this eternal Word, which existed from eternity, and was manifested in time, was, 
 that they should have a fellowship with the Apostles, both in the profession of the same 
 faith, of which he had announced the two leading articles in the preceding verses, viz., 
 the Trinity and Incarnation, involved in the Divinity of the Word, and in the bonds of 
 charity springing from faith; “ and our fellowship may be with the Father, &c.,” and 
 this union may be with the Father and Son ; for. this society between the faithful and 
 the Apostles must not rest there ; it must be the foundation of a further union with God. 
 Hence, in order to enjoy the union of sanctifying grace or charily with God, it is neces¬ 
 sary beforehand to be united with the true Church, and no one, who is outside the true 
 Church by a voluntary act, can enjoy such a union with God—“ non potest habere JDeum 
 patron , qui Ecclesiam noluerit habere matrem , ” (St. Cyprian de Un. Eccl .) In some 
 copies, for “may be with the Father,” we have, is with the Father , as if the Apostle 
 
 VOL. it. 
 
 2 c 
 
402 
 
 1 ST. JOHN , /. 
 
 ZC£t. 
 
 4. And these things we write to 
 you, that you may rejoice, and your 
 joy may be full. 
 
 5. And this is the declaration 
 which we have heard from him, 
 and declare unto you : that God 
 is light, and in him there is no 
 ' darkness. 
 
 6. If we say that we have fellow¬ 
 ship with him, and walk in dark¬ 
 ness, we lie, and do not the truth. 
 
 7. But if we walk in the light, as 
 he also is in the light; we have 
 
 paraphrase. 
 
 4. And the things which we have spoken regarding 
 the eternal and incarnate Word, announced to you by 
 us, in order that you may enjoy a union with us and 
 God, we write to you for this end, that you may rejoice 
 with true and spiritual joy, on account of the pros¬ 
 pects of future blessings, which this union will bring 
 you, and that this your joy may be perfected in the 
 sure possession of future glory. 
 
 5. And the announcement or declaration, which we 
 have heard from him, while with us here on earth, and 
 which we, in turn, make to you, is this: that God is 
 the essential light of grace and glory, the source of all 
 light and unalloyed sanctity in creatures, and that in 
 him there is no fellowship or communication with the 
 foul and darksome works of ignorance and sin, or 
 with the workers of iniquity. 
 
 6. If, then, we say, that we have fellowship with 
 God, while we habitually perform, and live subject to, 
 the dominion of the works of sin and darkness, we 
 announce what is false ; and our actions are not made 
 to square with our words ; so that we lie both in word 
 and act. 
 
 7. But, if, on the other hand, we live in the perfor¬ 
 mance of good works, or the works of light, imitating 
 
 Commentary. 
 
 meant to show the value of a union with the Church, which is no less than a union 
 with God himself. The Greek admits either. Commentators notice the exact paral¬ 
 lelism which exists between the opening of this Epistle and that of the Gospel of St. 
 John. “ In principio erat verbum” (Gospel); “ quod erat ab initio de verbo vitce ,” (in 
 this place); “ in ipso vita erat—et verbum caro factu 7 n est ,” (Gospel); “et vita 
 manifestata estp (here); “ erat lux vera quce illuminat omnem hominemj (Gospel); 
 “ Heus lux est ,” (here,) perfectly correspond. 
 
 4. In the Greek, the words, “ that you may rejoice,” are wanting. 
 
 5. “The declaration/’ means the subject matter of the declaration ; “no darkness.” 
 may either refer to the 1uorks of sin, or, the workers of sin, “ et tenebrcz eum non conipre- 
 henderuntP —(Gospel of St. John, chap, i.) Both meanings are given in the Paraphrase. 
 As “ light ” is the symbol of sanctity, grace, and glory; so, “ darkness,” symbolizes 
 ignorance and sin. By calling God, “ light,” the Apostle clearly intimates, what the 
 nature of the “ life ” of which God is the essence and the cause in creatures, is. He 
 clearly refers to the spiritual life, of which the light of faith is the chief and primary 
 ingredient. 
 
 6. These words are an inference drawn from the general proposition, announced in 
 the foregoing verse. If God be light, having no communication with darkness, i.e. y 
 either with the works or doers of ignorance and sin, whosoever, therefore, says, that he 
 has society or fellowship with God, at the same time “ walking in,” that is, habitually 
 performing the works, and living subject to the passions, of “ darkness,” such a person 
 “tells a lie,” he announces what is false; “ and does not the truth,” that is, speaks not 
 the truth ; or, does not that in practice, which his words announce; so that his actions 
 do not verify his words. In this verse, the Apostle enters on the great object of all 
 the Catholic Epistles, which is, to inculcate the necessity of works of sanctity, and to 
 correct the error regarding the sufficiency of faith alone without good works ; he 
 introduces the subject, by saying that evil works performed, under what pretext soever, 
 whether by persons professing the faith of Christ, or otherwise, will destroy the fellow¬ 
 ship which should subsist between the faithful and God. 
 
 7. He shows the effect of the opposite conduct. “ If we walk in the light,” that is, 
 live in the performance of the works of light and sanctity, “ as he also is in the light,” 
 by becoming assimilated to him in his uncreated, infinite, unchangeable sanctity, as 
 
1 ST. JOHN, /. 
 
 403 
 
 ICeit. 
 
 fellowship one with another, and 
 the blood of Jesus Christ his Son 
 cleanseth us from all sin... 
 
 8. If we say that we have no 
 sin ; we deceive ourselves, and the 
 truth is not in us. 
 
 9. If we confess our sins ; he is 
 
 paraphrase* 
 
 his infinite and unchangeable sanctity, and becoming 
 assimilated to him, as far as sinful creatures can 
 approach a Creator of infinite perfection, we have 
 fellowship with one another, that is, with God’s 
 Church, and consequently, with God himself; and 
 the blood of Jesus Christ his Son, by being applied to 
 us, in the performance of good works, in the sacra¬ 
 ments, and other channels of grace, marked oat by 
 him, cleanses us from all sin. 
 
 8. If we say, that we commit no sin whatever, even 
 indeliberate venial sins in the course of our lives, or, 
 that we have not incurred the liability of punishment 
 due to sin, we deceive ourselves, by stating what is 
 false, and the truth is not in us. 
 
 9. If we confess our sins, with the proper dispositions 
 
 Commentary* 
 
 far as, in a limited way, our condition, as* sinful creatures, will admit. “ We have 
 fellowship one with another,” may mean—we have fellowship with God and ourselves; 
 or rather, we have fellowship with God’s Church, and as a consequence, with God 
 himself“ and the blood of Jesus Christ his Son cleanses us from all sin that is, the 
 merits of Christ purchased by his blood, after being applied in the performance of good 
 works, through the sacraments, and other channels of grace marked out by him, cleanse 
 us from all sin, original and actual, whether they be mortal sins, or deliberate venial 
 sins. From falling into either mortal sins, or the venial sins referred to, the grace of 
 Christ preserves us, and remits these indeliberate venial faults, into which all persons 
 must fall without an extraordinary grace from God.—(Council of Trent, SS. vi. Can. 23b 
 Of course, in saying “ that the blood of Christ cleanses us from all sin, the Apcstle 
 can, by no means, be understood to exclude our own co-operation by good works; for, 
 so, he would be contradicting his own exhortation in the preceding verse, regarding 
 the performance of good works. He only attributes to the grace of God, purchased by 
 the blood of Christ, which is the principal means of our justification, the entire effect, 
 although the will of man has its subordinate share too, a thing quite usual in SS. Scrip¬ 
 ture, (v.g.) “ Unctio Dei vos omnia docebit .” “ Non vos tstisquiloquimini, sed spiritus , qui 
 
 loquitor in vobis .” 
 
 8. “ If we say,” either say in word, or think in our minds, “ that we have no sin,” 
 that during our lives we commit no sin whatever, not even venial sin ; or, the words 
 may mean, that we have not incurred the liability of punishment due to sin ; and hence, 
 have no need of the redeeming blood of Christ to cleanse us from sin (verse 7), “ we 
 deceive ourselves,” by asserting, or, thinking not only what is inconsistent with 
 Christian humility, but, what is untrue, “ and the truth is not in us,” when we entertain 
 such a thought, or make such an assertion. It is a point of Catholic faith, defined in 
 *he Council of Trent (SS. 6 , Canon 23), “ that no person can , during the whole of his life , 
 avoid ally even venial sins , unless by a special privilege of God , as the Church holds regarding 
 the Blessed Virgin .” Hence, by .the ordinary aids of grace, no one can be free 
 from ail indeliberate venial sins; and the saints can say, with truth, “ forgive us our 
 trespasses.” There is one, however, the most perfect pure creature whom God ever 
 created, who, by a special privilege of grace, was preserved from all sin, both original 
 and actual. This is the glorious Queen of Heaven, in whom no spot could be found 
 —“ tota pulchra es, et macula non est in te y ” the solemn proclamation of whose glorious 
 preservation, by the grace of Her Son, from the state of original sin—now a point of 
 faith—has filled the earth with universal joy and jubilee. St. Augustine (libro de Nat . 
 et Grat.y c. 68), says, that when there is question of sin, there should be no mention 
 whatever made of Her. Blessed be the God of all grace, who has provided so powerful 
 a Protectress for His Church, through whose hands He deigns to transmit all the 
 graces conferred on the human race—“ omnia voluit nos habere per Mariam .”— 
 St. Bernard. 
 
 9. The Apostle now points out the mode of receiving the remission oi those sins 
 
404 
 
 1 ST. JOHN, I. 
 
 treit. 
 
 faithful and just, to forgive us our 
 sins, and to cleanse us from all 
 iniquity. 
 
 io. If we say that we have not 
 sinned ; we make him a liar, and 
 his word is not in us. 
 
 i 
 
 paraphrase* 
 
 of penance, God is faithful in the fulfilment of his 
 promises, and just in his engagements, so as to forgive 
 us our sins, and, by his sanctifying and justifying 
 grace, to cleanse us from all iniquity. 
 
 io. If we say, that we have not sinned, and that we 
 avoid all sins during our lives, we not only deceive 
 ourselves by being liars ourselves (verse 8), but we 
 also make a liar of God, who, in many places of sacred 
 Scripture, tells us, that all have gone astray, and have 
 sinned, and commands all to pray for the remission of 
 their sins; and his doctrine does not reside in us by 
 faith. 
 
 •Commentary 
 
 into which we all fall; it is, by confessing them, in whatever way this confession may 
 be appointed by God; from other passages of Scripture, we know the ordinary way to 
 be, confession to a priest, in the tribunal of penance. But,- although St. John must refer 
 here to auricular confession, made to a priest—since we know from other passages of 
 SS. Scripture, that this is, under Ordinary circumstances, a necessary means of obtaining 
 forgiveness for our sins—still, it does not appear, that the passage, of itself, furnishes a 
 proof of the necessity of such confession. He puts confession for the entire process of 
 penance, of which confession is but a part, and it is in external confession, interior 
 sorrow manifests itself. The Apostle refers to the confession 'prescribed in the sacred 
 Scriptures, whether made to a priest or to God, according to circumstances. “ He is 
 faithful and just,” regards that justice, which consists in fulfilling promises, and God 
 promised to remit sin for the truly penitent; or, it may regard the congruity on the 
 part of God to remit sin in the case of real penance ; for, of strict justice there can be 
 no question, only inasmuch as it may refer to the remission of sin, in consideration of 
 , the just claims, not of the sinner, but of Christ, who merited it for us. 
 
 “And cleanse us from all iniquity,” proves inherent , and refutes the doctrine of 
 imputative, justice. The words of the Apostle requiring of us to confess our sins, show, 
 that the blood of Christ does not “ cleanse us ” immediately of itself (verse 7), without 
 being applied through our own good works and co-operation, and through the channels 
 of grace, instituted by God for that purpose. 
 
 10. In this verse, he, probably, repeats the same thing expressed by him (verses 
 6 and 8), in order to confound human pride; or it may bear a different signification 
 from the foregoing, and mean, if we say, not only, that we have no sin at present, but 
 that we never sinned in our past lives, “ we make him (God) a liar; ” who, in many 
 places, charges all mankind with being under sin; “and his word is not in us,” that 
 is, we have not true faith in his revealed word, which condemns and convicts the whole 
 world of sin. 
 
I ST. JOHN,, //. 
 
 405 
 
 # % 
 
 CHAPTER II. 
 
 Hit al£ 5 is. 
 
 In this chapter, the Apostle points out the object which he had in view in reminding 
 them, in the foregoing, of their weakness and liability to sin; and that was, to prevent 
 them from committing sin any longer. He strengthens such as may have committed sin, 
 against the horrors of despair, by pointing to the powerful advocacy of Jesus Christ in 
 heaven (verse 1). He explains in what sense he is our advocate — viz., an advocate of 
 redemption and propitiation (2). He next proceeds to point out the necessity of good 
 works, the performance of them being the surest sign that we love God (3); and 
 whosoever says he loves him, and observes not his commandments, is a liar, and asserts 
 what is untrue (4); while, on the other hand, whosoever keeps his law, gives the clearest 
 proof of the sincerity of his love for God, and a probable conjectural mark oj being in 
 his love and friendship (5), He requires for a continuance in God's friendship and 
 grace, a moral assimilation with Christ in the performance of good works (6). 
 
 He says that the precept which he is inculcating, is not a “ new ” precept, but an “ old v 
 one, with which they were familiar from the very beginning of their conversion, although, 
 under a different respect, it might be termed “ new,” also (7, 8). He shows what the 
 precept is, to which he is referring — viz., the precept of loving our neighbour, and he 
 points out the evils of its infraction, and the advantages flowing from its observance (9, 
 10 n). 
 
 He next addresses the faithful in general, and congratulates them on the spiritual gifts 
 which they received (12); and having iff erred to the different stages of spiritual life, he 
 congratulates them on their spiritual perfections, analogous to the natural gifts in which 
 men, in the different stages of human life, are prone to glory (13, 14). 
 
 The Apostle next guards them against the greatest obstacle to fraternal charity — viz., the 
 love of the world, and the things of the world, and assigns reasons for shunning all 
 inordinate attachment to both one and the other — viz., their incompatibility with the love 
 of God (15), their innate deordination (16), and the transient, fleeting condition of their 
 enjoyment and possession (17). 
 
 The Apostle next proceeds to caution them against the snares of the heretics of the day. 
 These heretics are the forerunners of the great Antichrist, and they deserted the Church , 
 because they were not solid members of it (18, 19). But the faithful, who persevered 
 in the unity of the Church, were sharers in the graces deposited with her (20). 
 
 He refers to one leading heresy of the day — viz., the denial of Jesus Christ, which involved 
 a denial of his Father (22, 23). He exhorts them to perseverance in the profession of the 
 old faith, from which the heretics wished to seduce them (24-26), and ascribes their 
 perseverance to the grace of God, left in his Church, of which grace they were sharers 
 
 ( 2 7 )- 
 
 lie again exhorts them, to perseverance (28), and closes the chapter by e?itering on a new 
 subject — viz., a description of the sons of God (29). 
 
 XTe^t. paraphrase. _ 
 
 1 . MY little children, these things Im My little children, and dearly beloved, I write 
 
 1 write to you that you may not sin. these things which I have now alluded to concerning 
 
 [ 
 
 Commentary, 
 
 1, “ My little children,” a term of affection and endearment frequently employed by 
 
40 6 
 
 I ST. JOHN , 11. 
 
 XTe£ t. iparapbrase* 
 
 But if any man sin, we have an our common weakness and sinfulness, in order that, 
 advocate with the Father, Jesus mindful of human frailty, you may guard against 
 Christ the Just : temptation and against adding still more to your 
 
 natural weakness, by the habit of committing sin. 
 But if any man commit sin, let him not despair ;of 
 pardon ; because, we have a Mediator in heaven with 
 ■God the Father, possessing all the qualities of a 
 , powerful advocate, who can allege sufficient grounds 
 
 for obtaining the remission of our sins, viz., his own 
 merits, and the ransom paid for them, and who has 
 also a right to be heard. This is Jesus Christ the 
 Just. 
 
 2. And he is the propitiation for 2. For, he is a victim of propitiation for our sins ; 
 our sins-: and not for ours only, but and not only for our sins, but for those of the entire 
 also for those of the whole world. world. 
 
 Commentary 
 
 St. John in this Epistle, as also by our Redeemer himself (Mark, x.; John -xiii., and by 
 St. Paul, Gal. iv.), “ these things I write to you, that you may not sin.” By “ these 
 things,” some understand the entire Epistle, the object of which is to keep them from 
 sinning. Others make them refer immediately to the preceding chapter,—viz., I write 
 these things regarding the liability in which we are all involved, of committing sin; 
 and also regarding the sins into which we all fall, in order that, acknowledging your 
 weakness and sinfulness, you may thus avoid the sins of pride or presumption ; or, 
 in order that, mindful of human frailty, you may be the more on your guard against 
 exposing yourself to temptation, and against adding to your natural weakness by 
 habits of sin. Hence, the sinfulness in which we are all involved, and the facility of 
 obtaining remission (verse 9, of the foregoing chapter), should be no reason for our 
 committing sin anew. There is no contradiction between this and verse 10 of foregoing 
 chapter; for, here there is question of grievous sins, or sins for the commission of 
 which, or continuance in them, the preceding words of St. John might be misconstrued, 
 as a motive. “ But if any man sin,” that is, commit sin, whether mortal or-venial, “ we 
 have an advocate,” &c. Such a person should not despair of pardon, knowing that 
 Jesus Christ has all the qualities of a powerful advocate in heaven. In the first place, 
 „ he can adduce reasons for satisfying justice, without involving the condemnation of 
 the criminal; these reasons he has in his own merits. In the next place, he intercedes 
 for guilty man, whose humble confession he presents to his Father (Rom. viii. 34 ; 
 Heb. vii.), and thus applies his merits to us. “ An advocate with the Father.” The 
 Greek word for “ advocate,” 7rapa/cAr?-ov, also means, a comforter , helper , intercessor. 
 The literal translation from the Greek (paraclete) expresses all these meanings 
 together. 
 
 2. The Apostle explains in what sense Christ is our “advocate;” it is, as advocate, 
 or Mediator of Redemption, w T ho made atonement-for our sins, paid the ransom, and 
 substituted himself in our place, as a vicarious offering, avTiXvrpov, as St. Paul expresses 
 it. —(1 Tim. ii. 5, 6.) 
 
 Is not the Catholic doctrine respecting the invocation of angels and saints opposed 
 to this ? 
 
 By no means, since we invoke them, in quite a different sense, merely as mediators , or 
 advocates of intercession , to obtain for us a share in the merits and graces which the one 
 Mediator of Redemption purchased with his precious blood. 
 
 But is it not derogatory to the efficacy of Christ’s advocacy, to have recourse to any 
 others ? 
 
 Certainly not, in the sense in which this is done by Catholics; for so, St. Paul would 
 have derogated from Christ’s advocacy, by begging a share in the prayers of the 
 faithful on earth (Rom. xv. 30 ; 1 Thes. v. 25 ; Heb. xiii. 12, &c., &c.) ; so would St. 
 James, in recommending the faithful, to pray for one another (chap. v. 16). Moreover, 
 if it be derogatory to the merits of Christ, for us to beg the intercession of the saints, 
 it must be equally so for them, to intercede ; hence, the angel (Zacharias, i 12,) who 
 
1 ST. JOHN , //. 
 
 407 
 
 
 Ue£t. 
 
 3. And by this we know that we 
 have known him, if we keep his 
 commandments. 
 
 4. He who saith that he knoweth 
 him, and keepeth not his com¬ 
 mandments, is a liar, and the truth 
 is not in him : 
 
 paraphrase. 
 
 3. And the probable test or mark, whereby we can 
 ascertain, as far as can be ascertained in this life, that 
 we have known him with a practical and effective 
 knowledge of love and charity is, if we observe his 
 commandments. 
 
 4. Whosoever says that he knows him, in the sense 
 already expressed, and keepeth not his commandments, 
 is a liar, and the truth is not in him. 
 
 Commentary 
 
 prayed for Jerusalem, and Michael, the archangel (Daniel, x. 12), and Raphael (Tobias, 
 xii. 12), and the saints, of whose prayers there is question (Apoc. viii. 4), must have 
 derogated from the merits of Christ. The Church of England, on the Feast of St. 
 M ichael and all angels, employs a form of prayer as expressive of intercession, as any 
 Catholic prayer can be.— See Book of Common Prayer. 
 
 But who can tell that the angels and saints hear us, or know our wants ? 
 
 Resp, —Our Divine Redeemer can tell, and actually tells us they do know our wants 
 (Luke, xv. 10) : “ there shall be joy before the angels of God upon one sinner doing 
 penance;” also, Tobias (xiii. 12), and Daniel (x. 12). And we are told in the Gospel 
 (Luke, xx. 36), that the saints in heaven are equal to the angels. How, then, could 
 they rejoice over the sinner’s conversion, unless they knew of it ? But, how can they 
 know it ? We cannot say. Whether it be through the medium of visual rays or 
 undulating sounds, or (which is more probable) in God, who may make this knowledge 
 a part of their beatitude, we know not. We merely know and believe the fact. How 
 the fact takes place, we know not, any more than we know the how of every other 
 truth of faith, or of many phenomena of nature, which we firmly believe and know 
 with undoubted certainty; although, utterly ignorant of how they exist or take 
 place. 
 
 Do Protestants understand the how of the fundamental Christian mysteries, Trinity, 
 Incarnation, &c. ?—of several undoubted, natural truths? 
 
 But do not Catholics worship saints and angels? Yes, with a worship, quite different 
 from that paid to God. The word “ worship ” is expressive not only of the supreme 
 adoration paid to God, which, according to Catholic doctrine, we could pay no 
 creature, ever so exalted, without being guilty of the most heinous crime ; but, also of 
 the inferior respect, paid the saints and angels, which is, however, ultimately referred to 
 God himself, and is a homage to his grace and gilts, resplendently displayed in them. 
 Thus, the children of the prophets at Jericho, “ worshipped ” Eliseus (4 Kings, ii. 15). 
 In the very marriage ceremony of Protestants the word is, or, at all events, was 
 employed, to denote respect quite different from divine adoration—“ and with my body I 
 thee worship .” Hence, the fairest rule for knowing whether the word is employed in a 
 sense expressive of supreme worship, is, to ascertain the meaning attached to it by the 
 society, among whom it is in use, and the acts expressed by it, practised. Should this 
 fair test be applied to the worship of saints by Catholics, there can be no grounds 
 whatever for the clumsy charge of idolatory, on this head. They ought themselves to be 
 the best judges of what their Church teaches, and of what they themselves believe and 
 practise, on this and on every other subject. 
 
 3. The Apostle proceeds to inculcate the necessity of good works against the 
 heretics who put forward the sufficiency of faith only, “ By this we know,” as far as it 
 is given us here below to ascertain, that is to say, with great probability, “that we have 
 known him ”—the word “ known ” expresses a knowledge of love and affection ; it 
 means, that we have loved him, a signification the word frequently bears in sacred 
 Scripture (Jeremiah, xxxi. 34; Wisdom, xv. 2; and Gospel of John, x. 14); “ if we 
 keep his commandments ;” but as no one can be infallibly sure that he observes God’s 
 commandments, in every respect: so, neither can he be infallibly sure that he enjoys the 
 charity and friendship of God.— See Council of Trent, SS. vi. 9. 
 
 4. “ He who saith that he knoweth him ” (in Greek, 6 Xeywv, on iy vunco. avrov, he 
 who saith I have k?iown him)> with the effective knowledge of love already explained ; 
 
408 
 
 1 ST. JOHN ; II. 
 
 XEejt. 
 
 5. But he that keepeth his word, 
 in him in very deed the charity of 
 God is perfected : and by this we 
 know that we are in him. 
 
 6. He that saith he abideth in 
 him. ought himself also to walk 
 even as he walked. 
 
 7. Dearly beloved, I write not a 
 new commandment to you, but an 
 old commandment which you had 
 from the beginning. The old com¬ 
 mandment is the word which you 
 have heard. 
 
 \ 
 
 paraphrase. 
 
 5. But, on the other hand, whosoever observeth his 
 commandments,, in him the charity or love which we 
 bear to God is genuine and sincere; and it; is by 
 observing his word, we can form a very probable 
 conjecture, that we are united to him by charity, and 
 have society with him. 
 
 6. Whosoever says that he is united with God in 
 the bonds of charity and operative love,, should prove 
 the truth of his assertion, by becoming morally assi¬ 
 milated to Christ in the performance of works of 
 sanctity, such as he performed. 
 
 7. Dearly beloved brethren, in inculcating the 
 observance of God’s commandments, alluded to in 
 the foregoing, or rather, in inculcating the love of our 
 neighbour, to which I am about to make special 
 allusion, I do not mean to burthen you with a 
 multiplicity of new precepts; I only repeat an old 
 precept, with which you have been familiar, from the 
 very beginning of your conversion. That old precept 
 is, the word of doctrine, or the commandment regard¬ 
 ing the love of our neighbour, which you have received 
 from the very beginning of your conversion. 
 
 Commentary. 
 
 in other words, he who saith that he loves God or Christ, “and keepeth not his 
 commandments, is a liar;” for the test of his love (verse 3) is wanting; and hence, his 
 pretences are proved to be false, “ and the truth is not in him,” he asserts what is 
 untrue. 
 
 5. In this verse, the Apostle, by an antithesis, confirms his assertion, made 
 in the preceding one. ' “But he that keepeth his word,” that is, his commandments, 
 particularly that which regards the love of our neighbour, including the love of our 
 enemy, “ in him in very deed, the charity of God,” that is, the charity or love we 
 have for God, “is perfected,” that is, sincere and genuine; it is as sincere and 
 genuine as our love of God can be in this life, notwithstanding the numerous venial 
 sins and frailties to which we are all subject (chap. i.. 8). Others understand 
 “perfected” of the exteinal manifestation of our charity. In such a person the 
 charity or love he bears to God is not merely confined to the mind, it is externally 
 manifested in its fruits, which is the perfection of charity; for, all charity, which is 
 externally manifested, is more perfect than that which is confined to the mind. It is 
 in the same sense that sin is said by St. James to be perfected or “ completed,” (chap. 
 1. 15). “And by this,” that is, by observing his word, “we know,” as far as we can 
 know in this life—v;z., by a probable conjecture, “ that we are in him,” united to him 
 by love and friendship. 
 
 6. He continues the same idea expressed in the preceding verses; to “abide in 
 God,” and “ to be in him,” signify the same thing—viz., to be united with God, in the 
 boras of friendship and sanctifying grace. Whosoever then, says that he holds the 
 endearing relation of a friend with God, “ought himself also to walk,” that is, should 
 prove the truth of this assertion, and the sincerity of such a pretence, by “ walking, 
 even as he walked,” by habitually living and progressing in the practice of good works, 
 and the observance of God’s commandments, as Christ did. Of course, the Apostle 
 only requires a moral assimilation, such as can subsist between man and God, just as 
 the words, “ be ye perfect as your heavenly Father is perfect,” regard a likeness, not an 
 equality of perfection. The verse may also mean, if any man pretend to enjoy God’s 
 friendship, he must, in order to remain in such a state, continue to perform good works, 
 as Christ also performed good works, when here on earth. 
 
 7. “Dearly beloved,” (in some Greek copies, brethren ; but the chief MSS. have 
 aya7 vrjToi, the Vulgate reading). Both readings are united in the Paraphrase—•“ I write 
 
4 09 
 
 1 ST. JOHN, II 
 
 IParapbrase. 
 
 8. Again, the £ame precept already designated as 
 old, when considered under a different respect, I call a 
 new precept, and that this precept is new, is a thing true 
 both in reference to Christ himself, who has observed 
 it in an extraordinary manner, dying for his enemies ; 
 and in reference to you ; because, the darkness and 
 mists of infidelity are dissipated by the promulgation 
 of the gospel, and the true light of faith, which 
 proposes new motives for this love of our neighbour, 
 is already shining in the hearts of the faithful. 
 
 9. Whosoever congratulating himself on having 
 
 Commentary. 
 
 not a new commandment to you,” when inculcating the observance of God’s command¬ 
 ments, to which I have been alluding in the foregoing part of the Epistle ; or rather, 
 in inculcating that precept by which the whole law is fulfilled—viz., the love of our 
 neighbour (which he specifies immedietely after), “ but an old commandment,” a 
 commandment with which you have been familiar, “which you had from the beginning.” 
 By the “ beginning,” some understand the beginning of creation, the love of our neigh¬ 
 bour being a precept of the natural law; others, trom the beginning of the Mosaic law, 
 transmitted to you by your fathers. The word, however, most probably refers to the 
 beginning of the gospel, or, of their conversion to the faith, as St. Augustine understands 
 it, and-as the following words, which are a further explanation of the preceding, render 
 very probable. “The old commandment is the word which you have heard;” (to 
 which is added in the Greek, from the beginning ; but they are wanting in the chief 
 MSS.; and hence, although implied in sense, expunged by modern critics). These 
 words explain what the “ beginning ” in the foregoing refers to. It refers to the 
 beginning of their conversion, when tney first, “ heard the word ” of faith, and embraced 
 the gospel. 
 
 8 . “Again,” although he called this precept of loving our neighbour, “an old 
 commandment,” as having been received from the beginning of their conversion ; or, 
 according to others, as having been as old as creation; still he calls it “a new 
 commandment,” considered in a different light. It was called “new ” by our Divine 
 Redeemer himself, when he first promulgated it, and made it. the distinctive badge of 
 his followers (Gospel of St. John, xiv. 35, 36); and it may have been termed “ new ” 
 by him, either on the grounds of new and m re exalted motives for its observance and 
 its heavier obligation; or new , as to its standard of fulfilment (“as I have loved you ”) ; 
 or, neiu, with reference to the persons to whom it was first promulgated, in regard to 
 whom the precept of loving their neighbour was unheeded both speculatively (for, the 
 false grossary of the Pharisees was “thou shalt love thy neighbour; therefore, thou 
 shalt hate thine enemy ”), and practically , owing to the universal corrupt selfishness 
 prevailing, when the Gospel began to be preached. 
 
 “ Which thing,” viz., that this precept is new, “ is true both in him,” viz., 
 Christ, with whom St. John was so fully engaged, as not to permit his expressing who 
 it was ; for, who else but Christ could it be that thus filled his soul, and engrossed his 
 thoughts? Tt was true in reference to Christ; for, he fulfilled the precept of loving his 
 neighbour in, an extraordinary way, by dying for his enemies, and praying for his very 
 executioners ; and even now, as head of the Church, he loves us intensely. 
 
 “And in you,” the same thing is true in reference to you also, “because the 
 darkness is passed,” the night of infidelity is rapidly passing away, owing to the 
 preaching of the Apostles, who in a particular manner, inculcate the precept of charity; 
 “and the true light shineth now,” the true light of faith is now shining in our hearts, 
 and in the hearts of the faithful; who, owing to the dictates of faith, love their neighbour 
 from new and more exalted motives: hence, the precept is observed, in a new manner 
 in them also. Some translate the Greek words corresponding with “ true both in him,” 
 aXrjOeQ tv avrai thus : true i?i itself; because, the precept of loving our neighbour is a 
 precept ol the law of nature. 
 
 9. The man, whoever he be, that pretends to enjoy the possession of the true light 
 
 8. Again a new commandment I 
 write unto you, which thing is true 
 both in him and in you : because 
 the darkness is passed, and the true 
 light now shineth.. 
 
 9. He that saith he is in the 
 
4 io 
 
 XT ext. 
 
 light, and hateth his brother, is in 
 darkness even until now. 
 
 io. He that loveth his brother, 
 abideth in the light, and there is 
 no scandal in him. 
 
 II. But he that hateth his 
 brother is in darkness, and walk- 
 eth in darkness, and knoweth not 
 whither he goeth: because the 
 darkness hath blinded his eyes. 
 
 12 . I write unto you, little 
 children, because your sins are 
 forgiven you for his name’s sake. 
 
 1 SI. JOHN , II. 
 
 paraphrase* 
 
 received the Christian faith, and on being a true 
 follower of Christ, still hates his brother, is grievously 
 mistaken. He is still, at least equivalently, in the 
 darkness of infidelity. 
 
 10. While, on the other hand, whosoever loveth his 
 brother, equally enjoys the light of the gospel, and the 
 love and friendship of God ; and such a person offends 
 not against the commandments and the holy law of 
 God. 
 
 11. But whosoever hateth his brother is in a state 
 of darkness, even when he refrains from action, and 
 walks in darkness, whenever he performs any work, 
 his actions being generally infected by the state of sin 
 and hatred in which he lives; nor does he know 
 whither he is going, for want of duly considering his 
 actions in a proper light; because the darkness of sin 
 and ignorance in which he exists, blinds the eyes of 
 his soul. 
 
 12. I write unto you, my spiritual children of every 
 age and degree of advancement in Christian virtue, 
 because your sins are remitted on account of the 
 merits of Christ, which is a subject of the deepest 
 congratulation. 
 
 Commentary* 
 
 of Christian faith and friendship with God, and, at the same time “hates his brother,” 
 which word embraces every fellow-creature, not' excluding our very enemy; such a 
 person “is in darkness even until now;’’ still involved in the darkness of Paganism, 
 at least, equivalently and practically; his faith will not avail him; for, as charity or 
 brotherly love is the great leading virtue of Christianity; so,'is the opposite vice a leading 
 characteristic of Paganism. 
 
 10. In this verse, the Apostle specifies what the precept is to which he has been 
 referring in the foregoing, viz., the precept of loving our brethren. “ He that loveth 
 his brother,” embracing every human being; for, all mankind are united in one 
 common bond of brotherhood; “ abideth in the light,” that is, really enjoys the true 
 light of the gospel, and is united in friendship with God; the love of our neighbour is 
 the surest mark, that we are loved by God. “ And there is no scandal in him.” Such 
 a person does not himself impinge or offend against the weighty commandments of 
 God, which is passive scandal; nor does he serve as an occasion for others to do so, 
 which is active scandal; a man walking in the light will not fall in with the obstacles 
 placed in the way. The Apostle most probably alludes toThe words of the Psalmist: 
 “ Much peace have they that love thy law , and to them there is no stumbling block or 
 scandal—Psalm cxviii. 
 
 11. This point regarding the love and hatred of our neighbour is so important, that 
 St. John is not tired of repeating it. “Is in darkness,” is always, even when performing 
 no particular action, in a state of sin and spiritual darkness, “and walketh in 
 darkness ; ” whenever he acts, his actions are generally infected with the hatred and sin 
 in which he exists ; for, although such a person may and does perform some good 
 actions ; still, while hating and retaining feelings of hatred for his neighbour, he will, 
 probably, render his actions vitiated by this evil passion. “And knoweth not whither 
 he is going,” which is understood by some thus : He knoweth not, that he is on the 
 straight road to hell; but it more likely means (as in Paraphrase) that he does not 
 weigh his actions properly or consider them in the true light. Because the darkness 
 (of sin and ignorance) hath blinded his eyes.” Hence, every sin is the result of a 
 practical error, which precedes it. 
 
 12. “ Little children, r nyvia. It is disputed what class of Christians is designated 
 by the words, “ little children.” By some they are understood of those who have not 
 yet left their childhood, and have received the remission of sin in baptism. These also 
 
1 ST. JOHN , //. 
 
 4 i r 
 
 'Gcrt*. 
 
 13. I write unto you, fathers, 
 because you have known 'him, who 
 is from the beginning. I write 
 unto you, young men, because you 
 
 have overcome the wicked one. 
 
 * 
 
 14. I write unto you, babes, 
 because you have known the 
 Father. I write unto young men, 
 because you are strong, and the 
 word of Go] abideth in you, and 
 you have overcome the wicked one. 
 
 paraphrase. 
 
 13. I write to you, who are perfect in the Christian 
 faith, able to instruct and bring forth others 
 spiritually in the gospel; because, you have known 
 and loved him, who was from eternity. I write ta 
 you also, and congratulate you, who have arrived a(* 
 the stage of spiritual youth and manly vigour; because, 
 in your spiritual strength, you have been proof against 
 the temptations of the wicked one, viz., the devil, and 
 have overthrown both him and his leagued auxiliaries, 
 the flesh and the world. 
 
 14. I write to you who have lately received the 
 faith, and require still to be fed with the milk of babes 
 and to be assisted in your Christian progress; and 
 congratulate you, on having known your heavenly 
 Father, and lisped forth his sacred and endearing 
 name. I once more, as I have done already (v. 13) 
 congratulate you, who have attained a state of spiritual 
 youth, on the strength which God has imparted to 
 you, on becoming armed with his word and your 
 having conquered the devil. 
 
 (Commentary. 
 
 understand the words, “ fathers,” u young men,” and “babes,” in the following verses, 
 of the different ages of men and their advancement in years. This opinion derives 
 probability from the circumstance of the Apostle attributing to the different ages, what 
 forms the peculiar matter for glorying, pertaining to each; old men, or “fathers,” glory 
 in their knowledge (verse 13)—‘‘young men,” in their bodily vigour and strength, 
 and in their active feats ; -and “babes” or children in fawning on, and lisping the 
 names of their fathers. 
 
 it is, however, more probable, that the Apostle refers to the different periods or 
 stages of advancement in the spiritual life (as St. Augustine understands the passage), 
 and to Christians placed in each of these, he ascribes perfections, and congratulates 
 them on qualities, in the spiritual order, analogous to the natural perfections, in 
 which men, during the several stages of physical existence, are prone to glory. Even 
 following the opinion of St. Augustine, interpreters are divided about the meaning of 
 “ little children,” in this verse. Some understand the word to mean the same as 
 “ babes,” as in verse 14, where, according to them, the idea is repeated; and refer it 
 to a state of spiritual childhood. Others, more probably, understand the word of 
 Christians generally, as in verse 1, and verse 28, which is again subdivided into 
 “fathers” “ young men” and “ babes ,” in the following verses. 
 
 The Apostle, then, writes to all Christians in general, congratulating them on 
 having received the remission of their sins, and all graces through the merits of Christ, 
 
 “ for his name’s sake.” The heart of the Apostle was so full of Christ, that he does 
 not express his name. Who else could it be but Christ that thus occupied all his 
 thoughts ? 
 
 13. He now divides “little children,” or Christians in general, ihto “fathers,” or, 
 such as are for a long time professing the faith, and able to instruct and spiritually 
 beget others; and “ young men,” or Christians advanced in virtue and spiritual 
 knowledge, who though not so far advanced, as the class termed “ fathers,” still need 
 not the milk of babes to support them. He congratulates this class, on their spiritual 
 strength. 
 
 14. The next class of Christians are those whom he terms “babes,” or persons in 
 their spiritual infancy, who require to be fed with the milk of babes, and to be 
 supported and propped up in their spiritual progress. These he congratulates on 
 having known the father. Their lisping accents in the spiritual life show that they 
 acknowledge God by faith to be a Father in their regard; and as it is the glory of 
 infants, in the order of nature, to lisp and know the name of father; so, it is likewise 
 in the spiritual order of grace. Some say, these words, “ I write unto you, babes,” 
 
412 
 
 1 ST. JOHN , //. 
 
 UC£t. 
 
 15. Love not the world, nor the 
 things which are in the world. If 
 any man love the world, the charity 
 of the Father is not in him. 
 
 16. For all that is in the world, 
 is the concupiscence of the flesh, 
 and the concupiscence of the eyes, 
 and the pride of life, which is not of 
 the Father, but is of the world. 
 
 paraphrase. 
 
 15. What I write to you, and exhort you to, Chris¬ 
 tians of every age and degree, is this—love not this 
 world, as your fixed, permanent dwelling-place, as your 
 final end, nor the riches, pleasures, honours, &c., that 
 are found therein. If any one love the world in the 
 prohibited sense now explained, the love of the Father, 
 who cannot endure a divided heart, or partial service, 
 is not in him. 
 
 16. (Neither love the things that are in the w r orld); 
 for, all that is in the world are, the corrupt pleasures 
 and inordinate gratification of sense; the greedy 
 acquisition of wealth, and other goods of this life ; 
 and the inordinate desire of procuring honours, 
 dignities, and elevated stations—this triple concupi¬ 
 scence in its present sinful state has not God for author; 
 but, has its origin in the corruption of the world. 
 
 Commentary 
 
 &c., are only a repetition of the words (verse 12), “I write unto you, little children,” 
 with an additional reason for addressing them. The interpretation now given is the 
 more probable, and accords better with the order observed by the Apostle in marking 
 out the different ages. (In the Greek, we find inserted here, a repetition of the words 
 (verse 13), I have written to you, fathers, because you have know?i that which zvas from 
 the beginning). 
 
 “ I write ” (in Greek, eypapa, I have written ), “ unto you, young men,” or such as 
 have arrived at the stage of spiritual youth—it is a repetition of the words (verse 13), 
 with a fuller reason, “ because you are strong,” and I congratulate you on being 
 valiant in grace; “and the word of God abideth in you.” You have taken the shield 
 of faith and the sword of the spirit to resist your enemies (Ephes. chap, v.)—“ and 
 you have overcome the wicked one,” the devil and his leagued auxiliaries, the flesh 
 and the world. 
 
 It is, then, most likely, as St. Augustine maintains, that the Apostle is referring to 
 the different stages of spiritual life; and to those constituted in each, he attributes the 
 perfections, in the spiritual order, analogous to those of which men in the different 
 stages of life are apt to boast, in the natural order. The old men, or those advanced 
 in spiritual life, have acquired an exalted knowledge of him who existed from eternity. 
 Those who had attained the state of spiritual youth, he congratulates on their active 
 feats; they overcame their enemy, the devil; and the “babes,” or those lately con¬ 
 verted, he congratulates on having known and lisped the name of their common 
 Father, whom they are taught by faith to address as such. 
 
 15. The Apostle now explains what it is he writes to the different classes of 
 Christians, whom he congratulates on the good qualities suited to each, and furnishing 
 an earnest, that they will attend to the injunction he is now about giving them, viz., 
 to avoid the greatest obstacle to their advancement in Christian ^virtue, and to the 
 perfect fulfilment of the precept of fraternal charity. “ Love not the world.” This is 
 understood by some to refer to men of worldly habits and principles, who are not to 
 be loved as such ; although, as creatures of God, capable of eternal beatitude, they are 
 to be loved by us. Others understand it (as in Paraphrase), of making this world our 
 final resting-place; making it, instead of God, our last end. The following words, 
 
 “ nor the things that are in the world,” render this interpretation very probable. “ If 
 any man love the world,” fixing his heart and affections on it, as his last end; “the 
 charity of the Father is not in him ;” because, God cannot endure a divided heart. 
 The world and God are two rivals, that cannot be served at the same time. 
 
 16. The Apostle having already, in the preceding verse, given a reason why they 
 should not “ love the world,” now in this, shows why they should not love “ the 
 things that are in the world,” by. describing what these things are, and their utter 
 worthlessness and opposition to the things of God. “ For all that is in the world,” or 
 all the things that corrupt and worldly men set their heart upon, all the things that 
 
1 ST. JOHN, II. 
 
 4 M 
 
 XEejt. 
 
 17. And the world passeth away, 
 and the concupiscence thereof. But 
 he that doth the will of God, abideth 
 for ever. 
 
 18. Little children, it is the last 
 hour : and as you have heard that 
 Antichrist cometh ; even now there 
 
 Commentary* 
 
 they prize or value, “ is the concupiscence of the flesh,” the inordinate gratification of 
 their carnal and impure passions. In this member of the sentence, as well as in the 
 following, the act of passion or concupiscence is employed, for the objects of con¬ 
 cupiscence. 
 
 “The concupiscence of the eyes,” commonly understood of avarice or the 
 inordinate affection for the sensible goods of this life, viz., the riches and worldly 
 substance of any kind, which fall beneath the sense of seeing; in Eccles. iv. 8, the 
 eyes of the covetous man are said to be insatiable. Others, with St. Augustine, 
 understand the words to refer to curiosity of every kind, of which the eyes are the 
 principal inlets, not even excluding knowledge, when pursued from a mere spirit of 
 curiosity, and from a desire of acquiring the reputation of learning. The former is, 
 however, the more common interpretation of the words. 
 
 “ And the pride of life,” understood commonly of the inordinate desire of 
 honours, dignities, elevated stations, &c. From the words of St. John, then, it is clear, 
 that these great ruling maxims of the world, which are the sources of all other sins, 
 and the bane of fraternal charity, are, the inordinate desire of sensual gratification, 
 avarice, and ambition. Hence it is, that those who renounce the world, and serve God 
 in a religious state, having their conversation and all their cares centered in another and 
 a better world, take care to renounce altogether, and at once, all connexion with these 
 corrupt maxims of the world. By vows of chastity, they renounce all carnal pleasures; 
 by vows of poverty, they renounce avarice; and by vows of humble obedience, they 
 renounce ambition ; and our Redeemer has proposed to all the faithful in general a 
 triple remedy against these three corrupt principles, viz., fasting, alms-deeds, and prayer 
 (Matthew, vi.) 
 
 “Which,” triple concupiscence (as appears from the Greek, on iravro kv rw koct/jko, 
 
 tf ETuQvfjia ttjg aapicog . \ovk eortv ek tov irarpoQ, because everything in the world , the 
 
 concupiscence of the flesh , &c., is not of the Father ), “ is not of the Father,” in its present 
 corrupt state, as the fomespeccati impelling us to the violation of God’s holy law ; “ but 
 is of the world,” it is the effect of fallen human nature corrupted by sin ; for, “ God 
 created man right ” (Eccles. vi. 30). This concupiscence, to which the Apostle refers, 
 is evil ;'and hence, our Redeemer, who assumed our common infirmities, was not 
 subject to it. 
 
 In the Greek, the verb “ is ” is wanting in the words, “ all that is in the world,” as 
 appears from the foregoing. The Syriac supports the Vulgate. 
 
 17. Another reason why they should not love the world nor the things of the world 
 is derived from the fleeting, transitory nature of their existence and enjoyment. “ The 
 world passeth.” The “ world ” may refer either to the present creation, daily 
 approaching decay and dissolution ; or, to worldly men, who daily die and relinquish 
 all their present enjoyments. This latter meaning is rendered probable by the contrast 
 between the world and the man “ who doth the will of God.” “The concupiscence,” 
 the darling objects, prized by the world, such as pleasures, riches, honours. “ But he 
 that doth the will of God,” that observes God’s commandments, and renounces all 
 inordinate attachment to the objects of this threefold concupiscence, “abideth for ever,” 
 will enjoy for ever eternal life, as the reward of his good works, and of his resistance 
 to his corrupt passions. 
 
 18. The Apostle now passes from the subject of fraternal charity, to inculcate the 
 
 17. And, moreover, the world passes, and is daily 
 becoming more and more subject to decay ; so will all 
 the darling objects of worldly esteem, viz., pleasures, 
 riches, and honours, also pass away ; but, the man who 
 does the will of God, and observes his commandments, 
 will remain for ever, and his works will entitle him to 
 an everlasting reward. 
 
 18. My dearly beloved children, we have now fallen 
 upon the last age of the world,. and as you have 
 heard, and been informed, that the famous Antichrist, 
 
44 
 
 1 ST. JOHN ; II. 
 
 Zetf. paraphrase, 
 
 the man of sin and son of perdition, is to come ; 
 so now, many precursory Antichrists have made 
 their appearance, ushering in his approach ; whence 
 we infer, that the last stage of time, which the 
 persecuting reign of this man of sin is to close, has 
 arrived. 
 
 19. They went from amongst us ; but they did, not 
 possess the true spirit of God’s faithful, or, they did 
 not belong to those on whom God had designs of pre¬ 
 destinating grace and glory. For, if they possessed 
 the true spirit of the faithful of Christ, or, if they 
 belonged to the elect, they would have remained with 
 us united in the Church; but God permitted their 
 departure and open separation, that it might be made 
 manifest that He has not designs of grace and mercy 
 on all. 
 
 Commentary 
 
 necessity of avoiding the contagious influence of the nascent heresies of the day. “ My 
 little children,” 7ratcha ; a’term of affection and endearment. “It is-the last hour,” by 
 which is commonly understood, the last stage of the world—different hours, or ages, 
 have elapsed from Adam to Christ; but the period from Christ to the end of all things is 
 called the last stage ; because it will not be replaced by any other form of religion, ur 
 succeeded by any other dispensation,, until the end of all arrives., 44 And as you have 
 heard,” both from the prediction of our Redeemer (John, v. 43.; 2 flhess. ii. 3; and 
 Apostolical tradition),, “that Antichrist cometh,” or will come. The present is o:ten, 
 in scriptural usage, put for the future ; the words may also mean, “ he is on the eve of 
 coming; for,, the age or hour of the world, at the close of which he is to come, has 
 arrived. “ Antichrist.” The word means, the enemy of Christ, and, by this name 
 St. John designates him, whom St. Paul terms, “ the man of sin,” “the son of perdition” 
 (2 Thess. ii), whose impiety he there fully details. 
 
 “Even now.” The construction of the words appear to be, “^Antichrist is to 
 come, so even now, there are become many Antichrists,” precursors of this man of sin, 
 who are promulgating and endeavouring to enforce separately regarding both the 
 Humanity and Divinity of the Lord Jesus, these errors, which Antichrist will attempt 
 to establish all at once, by endeavouring to blot out the name of Christ, and abolish all 
 divine worship. Hence, these Antichrists, the precursors of the Antichrist (as-the Greek 
 has it), are the heretics, by whom is worked, in every age, “ the mystery of ifiiquity” 
 (2 Thess. ii.), “ whereby we know;” from the appearance of these heretics we can see, 
 that the last age of the world, which the persecuting reign of the famous Antichrist, or 
 “man of sin,” is to close, has already arrived. 
 
 19. These heretics “ went out from us; ” they separated themselves from the Church, 
 of which they were before members ; but, they had not the spirit of the true faithful of 
 Christ; “ but they were not of us.” These words may also mean, they did not belong 
 to those whom God had predestined for eternal salvation ; since it seldom or ever 
 happens, that Heresiarchs, such as St. John here refers to, return to the bosom of the 
 Church. “ For, if they had been of us,” if they had the true spirit of the followers 
 of Christ, or, if they belonged to the elect, “ they would, no doubt, have remained 
 with us.” “ But that they may be made manifest.” God permitted their departure 
 and open separation from us,, in order to make it manifest, that they did not all belong 
 to us. 
 
 The words of this verse furnish no grounds whatever for the heretical doctrine, 
 that faith is inamissible; for, the words, “ they were not of us,” by no means imply, 
 that these separatists had not true faith before their separation. They only convey, 
 that the heretics in question were not, before their separation, solid, profitable 
 members of the Church; for, St. Paul expressly declares, that many “will depart 
 from the faith ” (1 Tim. iv.); that some persons “ suffered a shipwreck of their faith ” 
 
 are become many Antichrists : 
 whereby we know that it is the 
 last hour. 
 
 19. They went out from, us : but 
 they were not of us. For if they 
 had been of us, they would no doubt 
 have remained with us: but that 
 they may be manifest, that they 
 are not all of us. 
 
1 ST. JOHN ., IT. 
 
 4»5 
 
 ftert. 
 
 20. But you have the unction 
 from the Holy one, and know all 
 things* 
 
 21 . I have not written to you 
 as to them that know not the 
 truth, but as to them that know it, 
 and that no lie is of the truth. 
 
 22 . Who is a liar, but he who 
 denieth that Jesus is the Christ? 
 This is Antichrist, who denieth 
 the Father and the Son. 
 
 paraphrase, 
 
 20. But you, who have remained firm, are sharers 
 in the unction and grace of the Holy Ghost, through 
 the merits of Christ, promised to his Church; 
 and owing to the enlightenment it bestows, you 
 know all the truths necessary for salvation, and are 
 strengthened against the delusive errors of these 
 heretics. 
 
 21. Hence, in writing thus to you, I am far from 
 wishing to imply, that you are ignorant of the truth; 
 on the contrary, I only wish to recall to your mind 
 the truths with which you have been thoroughly ac¬ 
 quainted, and among the rest, you are aware that no 
 lie, or error in faith, can proceed from the spirit of 
 truth. 
 
 22. And is there a liar in existence unless he be 
 one, who denies that Jesus is the promised Messiah ? 
 Such a person is one of the precursory Antichrists, 
 whoever he be, that denies to the Father and Son, the 
 true and eternal relations between both. 
 
 Commentary 
 
 i Tim. i. 19); and that “ Hymeneus and Philetus fell away from the truth” 
 (1 Tim.- ii.) 
 
 Neither does the passage furnish any grounds for the erroneous teaching that 
 sinners are not in the Church ; the words, “ they went out from us,” prove them to 
 have been in the Church, previously ; for, how go forth from us, if they were not 
 heretofore with us; and the words, “but they are not of us,” are only a rhetorical 
 correction, giving the words, “ ex nobisf a different signification in the second place, 
 from what they had in the first. Again, the words, “they were not of us,” might also 
 mean, that they were private heretics, long before they openly separated from the body 
 of the faithful, in which interpretation, the words, as is evident, furnish no grounds for 
 asserting, that sinners are not in the Church. 
 
 20. “ But you have the unction,” that is, the grace of the Holy Ghost, enlightening 
 your intellects, confirming and strengthening your will in the faith, without which 
 grace, no one can have faith—no matter in how clear or convincing a manner, the ex- 
 
 # ternal motives of credibility may present themselves to his mind. “ From the holy 
 one; ” from the merits of Christ, “who is anpinted the saint of saints” (Daniel, ix. 24), 
 “ and know all things ; ” all the truths necessary for salvation, and all things required 
 to guard you against the false and delusive teaching of these heretics; or, if “ all 
 things ” regard all points of faith; then, they know them implicitly, by receiving all 
 things proposed to our belief by the Church. To this “ unction ” or grace of the Holy 
 Ghost, is their faith, as well as steadfastness in the same, attributed, as being the 
 principal cause of both. The words, then, mean, that while remaining in the Church, 
 subject to the pastors appointed by Christ to govern them, they share in the grace of 
 the Holy Ghost promised to the Church of Christ; and that they have, through the 
 pastors of the Church, all the necessary knowledge, so as not to be obliged to look for 
 it elsewhere, since it is in the Church alone, of which they continue member it can 
 be found. 
 
 21. He here wishes to conciliate their good will, and to guard against any preju¬ 
 dices which the weak amongst them might conceive against him, for teaching them, 
 as if they were ignorant of the truth. He says, far from supposing them ignorant of 
 the necessary truths, on the contrary he supposes them to be already instructed, and 
 his object in writing is, merely to remind them of what they already know, and among 
 the rest, that “ no lie is of the truth,” or consistent with truth; or, that no lie in faith 
 can proceed from the spirit of truth. 
 
 22. “ Who is a liar, but he who denieth ? ” &c. As if to say, if there be a liar in 
 existence, one guilty of a lie, u which is not of the truth ” (verse 21), he must be one who 
 denies Jesus to be the long expected Messiah. Reference is, probably, made to the 
 
416 
 
 1 ST. JOHN, II. 
 
 Z<z£t. 
 
 23. Whosoever denieth the Son, 
 the same hath not the Father. He 
 that confesseth the Son, hath the 
 Father also. 
 
 24. As for you, let that which 
 you have heard from the beginning 
 abide in you. If that abide in you, 
 which you have heard from the 
 beginning, you shall also abide in 
 the Son and in the Father. 
 
 25. And this is the promise 
 which he hath promised us, life 
 everlasting. 
 
 26. These things have I written 
 to you, concerning them that seduce 
 you. 
 
 27. And as for you, let the 
 unction, which you have received 
 from him, abide in you. And you 
 have no need that any man teach 
 
 paraphrase. 
 
 23. Every man that denieth the Son, or that errs 
 regarding his eternal filiation, denieth also, or errs 
 regarding the eternal paternity of God the Father.— 
 And he who confesseth the Son, as he ought, holds 
 the true faith regarding the Father also. 
 
 24. I, therefore, exhort you, to persevere unto the 
 end in the belief and profession of what you heard 
 from the beginning of your conversion, and if you thus 
 persevere, you will enjoy a union of friendship, and of 
 permanent grace both with the Son and with the 
 Father. 
 
 25. And the value of such a union is, that you will 
 enjoy the object promised to those who are in God’s 
 friendship, which is, life everlasting. 
 
 26. These things I have written to guard you against 
 the false teachers, who are endeavouring to lead you 
 astray, and to destroy your faith. 
 
 27. But as for you, you are indebted for your sta¬ 
 bility in the faith and your resistance to their efforts 
 to the grace of the Holy Ghost, which resides within 
 you, and which is abundantly imparted lo the Churchy 
 
 Commentary. 
 
 errors of the Judaizantes, or of the heretics, Ebion and Cerinthus, who broached 
 pernicious errors regarding the Divinity of Christ, even in the Apostle’s own lifetime. 
 “This is Antichrist,” or one of the precursory Antichrists, to whom I have referred 
 (verse 18). “Who denieth the Father and the Son,” &c. Such a person is an Anti¬ 
 christ ; for, by erring regarding the Son, he also falls into error, both regarding Father 
 and Son, and denies the high and eternal attributes and relations of both. 
 
 “ 23. “Whosoever denieth the Son, the same hath not the Father.” The denial of 
 the Son involves a denial of the Father. They are correlative terms. Hence, the 
 relation of paternity is destroyed, if filiation be denied ; for, if Jesus be not the Son of 
 God, neither can we attribute to the Father the relation of paternity; and hence, these 
 heretics, by erring regarding the Son, fall into error, consequently, regarding the Father. 
 
 “ He that confesseth the Son, hath the Father also.” These words are not read 
 in the ordinary Greek copies, although they are found in the three principal Greek* 
 manuscripts, and in all Latin copies, and in many of the Fathers. Their omission can 
 be easily ascribed to homoioteleuton, that is to say, to a desire, on the part of the Greek 
 transcriber, to avoid the repetition of the same words, with which two successive 
 sentences concluded; but their insertion, if not genuine, could not be so easily 
 accounted for. 
 
 24. “ As for you, let that which you have heard,” &c. The Greek runs thus : “Let 
 that, theixfore , which you have heard,” &c., which words convey an inference deduced 
 from verse 21, as if he said, I have written nothing new to you, nothing but what you 
 already know; persevere, then, in what you have known from the beginning of your 
 conversion. The chief MSS. have not the word, therefore. “ If that abide in you,” or, 
 if you do persevere thus, “ you shall also abide in the Son,” &c., you shall permanently 
 enjoy the friendship of the Father and of the Son. 
 
 25. He shows the value of this union and friendship with God; it is the secure 
 attainment of eternal life, the reward or inheritance promised to God’s friends—“ This 
 is the promise,” or, the thing promised. 
 
 26. These things he has written regarding the false teachers, who endeavour to 
 corrupt the integrity of their faith. 
 
 27. “ Let the unction which you have received abide in you,” according to which 
 reading, he wishes them to persevere in the “ unction,” or, doctrine taught and im¬ 
 pressed upon them by the grace of the Holy Ghost. In the Greek, it runs thus : n evei 
 
 tv “ The unction. abideth in youf and to this you owe your faith and stability 
 
 in the same.. “ And you have no need that any man teach you,” that is, you have no 
 
2 ST. JOHN ,; IT. 
 
 4 i 7 
 
 XCcj t, 
 
 you: but as his unction teachetb 
 you of all things, and is truth, and 
 
 is no lie. And as it hath taught 
 
 \ 
 
 you, abide in him. 
 
 28. And now, little children, 
 abide in him : that when he shall 
 appear, we may have confidence, 
 and not be confounded by him at 
 his coming. 
 
 paraphrase. 
 
 and you have no need of being taught as ignorant per¬ 
 sons, by these false teachers; but as the grace of God 
 has wrought inward conviction and faith in your minds, 
 regarding the things taught you exteriorly, through the 
 ministry of your pastors (for what the grace of the 
 Holy Spirit has taught you is true, without any ad¬ 
 mixture of falsehood); as it has taught you, I say, so 
 persevere in believing and professing regarding him. 
 
 28. And now, dearly beloved children, continue 
 united with him in the bonds of true faith, and in the 
 profession of true doctrine ; that when he shall make 
 his appearance to judge the world, we may all stand 
 with great confidence in his presence and not be con¬ 
 founded at his coming (we Pastors, by being deprived 
 of the accidental glory of seeing the fruits of our labours 
 in your salvation, and you, by being subjected to the 
 eternal confusion of the damned.) 
 
 Commentary. 
 
 need to be taught by any of these false teachers, to whom allusion is made (verse 28), 
 as endeavouring to seduce them; or, you nave no need to be taught by any one, as 
 ignorant persons, unacquainted with the elementary truths of your religion. “ But as 
 his unction teaches you of all things (and is truth...) and as it has taught you, so abide 
 in him;” for “in him,” the Greek, ev avry, may also be translated, in it. Others 
 arrange the sentence without including any part in a parenthesis, thus : As his unction 
 has taught you concerning all things, so it is true, and there is no falsehood in what 
 it taught you. St. John repeats the same truth negatively, a thing quite usual with 
 Hebrew writers, who, after making an assertion, confirm the same by a denial of the 
 contrary. The grace of God is called “ unction,” or anointing, on account of the effects 
 produced by it in the spiritual order, analogous to those produced by ointment in the 
 natural. It cools and refreshes, it exhilarates, strengthens, heals, enriches, &c.; and 
 it is said “ to teach them concerning all things,” because, it is the principal cause of 
 our faith; and hence, the entire effect is attributed to it, a thing quite usual in sacred 
 Scripture. The words of this verse convey the same idea with the words of verse 20, 
 “but you have unction from the holy one, and know all things.” “And as it has 
 taught you, abide in him ; ” for “ in him,” the Greek might be rendered, in it , in the 
 unction, or rather doctrine, impressed in you by the grace of the Holy Ghost. That 
 the Apostle does not here exclude the external ministry of teachers, is clear from his 
 writing this Epistle ; for, why write it, if the external ministry of teaching were not 
 required ? In writing it, he would be contradicting his own words : and from the 
 whole context it is quite evident that he is only encouraging the faithful to persevere 
 in the doctrine which they originally believed—of course, from the preaching of the 
 Apostles, and aided by Divine grace—and to shun the new doctrines of error from 
 which the grace of God, confirming in their minds the truths which they originally 
 received, will preserve them. The necessity of an external ministry is abundantly proved 
 from other passages of Scripture (1 Cor. xii. verse 28), where he mentions “ Doctors,” 
 in the third place—Ephes. iv. n, 12, 13; Rom. x. 14, &c. 
 
 28. “And now”—a term ordinarily used in urging an earnest request—“little 
 children,” shows his love for them ; “ abide in him,” ev avri}), may also be rendered 
 “abide in it” and both may be united in sense thus : “Continue united to him by the 
 steady profession of the faith which the grace and unction of God has enabled you to 
 conceive— {vide Paraphrase); “ that when he shall appear ” in majesty to judge the 
 world, “we may have confidence,” that is, great intrepidity in standing before him, 
 “and not be confounded by him at his coming.” Estius understands the word “ we” 
 to refer to the Apostles, who would be subject to the slight confusion of losing the 
 accidental crown of witnessing the success of their labours, in the salvation of their 
 people. Of course, the essential reward is attached to the labour itself; this reward 
 the Apostles and all teachers would enjoy independently of the fruits produced—which 
 
 VOL. II. 2 D 
 
J 
 
 418 > 1 ST. JOHN, II. 
 
 XCejrt. fiarapbrase. 
 
 29. If you know, that he is just ; 29. And, since you have known him to be just by 
 
 know ye, that every one also, who. excellence, know also this, that every man who doth 
 doth justice, is bom of him. good works has contracted with God the relation of 
 
 Son, having been regenerated by his spirit; it is only 
 in virtue of the grace and strength, received at this 
 second spiritual birth, that he performs good works. 
 
 Commentary 
 
 are not theirs but God’s—should they discharge their functions properly. “ Every 
 man shall receive his own reward according to his own labour”—(1 Cor. iii. 8). The 
 fruits result from God’s grace ; the labour is ours. It is likely, that the Apostle included 
 the people also, when he says “ we,” and their confusion by falling away from the faith, 
 would be the eternal confusion of the damned (as is explained in the Paraphrase). 
 
 29. The Apostle, after cautioning the faithful against the seductions of error, now 
 proceeds to describe the sons of God. “ If you know ” (as you know, certainly, from 
 faith) “ that he is just,” that Christ is by excellence “just,” “know ye that every one 
 also that doth justice” (to “do justice,” means in every part of sacred Scripture, to 
 perform just or good works, v.g., Psalm xiv. 2; Rom. ix. 3 ° j 1 John,iii. 7), “is born of 
 him.” It is not in virtue of the strength or natural powers received at his birth from 
 the first Adam, that he does good works; but in virtue of the spiritual and supernatural 
 strength received at his second birth from the second Adam, by sanctifying grace; for, 
 through sanctifying grace, we receive a new existence, and are made partakers of the 
 
 Divine nature._(2 Peter, i. 4). And, as the morals and complexion of the son in the 
 
 order of nature, show his earthly parentage and the seed from which he sprang; 
 so, does the performance of good works point out the heavenly seed of giace, and the 
 spiritual birth from God. 
 
 I 
 
i st. johiv ; in 
 
 419 
 
 CHAPTER III. 
 
 Bnal^sis* 
 
 In this chapter, the Apostle continues the subject, upon which he entered in the last verse 
 of the preceding, and extols the great love of God, manifested in our spiritual regenera¬ 
 tion by sanctifying grace (verse 1). He shows the great privilege of Divine Sons hip, 
 conferred on us at present, and points out the glory 'we are to enjoy in future (2); 
 and also what we are to do here, in order to enjoy this glory hereafter (3). He next 
 shows how opposed the commission of sin is to the sanctity of the Christian state, to the 
 economy of the Incarnation of the Son of God, and to the true knowledge and love of 
 God (4-6). 
 
 He then guards them against the leading error of the heretics of the day, respecting the 
 sufficiency offaith without good works, and declares, that the performance of good works, 
 and the avoidance of sin, are the real qualities and characteristics, whereby the sons of 
 God are distinguished from the children of the devil, and among the principal sins of 
 the latter, he specifies hatred of our brethren (7-10). 
 
 He points out, how stringent, from the very beginning of the gospel, has been the precept 
 of loving one another (11), and cautions them against following the example of the 
 fratricide, Cain (12). The love of our neighbour is a probable sign that we are in a 
 state of spiritual life, while the man who loves not his neighbour is in a state of spiritual 
 death (14); and the man who hates his brother , with a hatred involving a wish for his 
 death, the Apostle calls a murderer like Cain. In such a person, the grace of God 
 cannot reside (15). 
 
 In continuation, he points out the extent to which the precept of charity obliges. It binds 
 us to lay down our lives for the spiritual good of our brethren, after the example of the 
 charity of Christ for us ; and also to relieve his corporal wants out of our zvorldly 
 substance (16, 17). In every case, our sympathy should be practically manifested in 
 works of beneficence (18). It is by the possession of this beneficent charity, we can 
 tranquillize our conscience against all fears, and feel confidence that God will rescue us 
 from damnation on the day of judgment (19-21); and we shall merit to obtain all our 
 requests, because we observe his commandments regarding our believing in Christ and 
 loving our neighbour (23). He concludes, by showing the advantages of keeping God’s 
 com mandmen ts. 
 
 I. BEHOLD what manner of 
 charity the Father hath bestowed 
 upon us, that we should be called, 
 and should be the sons of God. 
 Therefore the world knoweth not 
 us, because it knew not him. 
 
 paraphrase. 
 
 1. Reflect again and again, how great a proof of his 
 unbounded love the Father has given us, by conferring 
 upon us the exalted title of sons of God, and rendering 
 us such in reality; and it is because the world neither 
 knows nor loves this your bountiful Father, that it does 
 not love you either; but on the contrary, persecutes 
 you, and treats you with the greatest contempt. 
 
 Commentary 
 
 1. “ Behold,” diligently consider, “ what manner of charity the Father hath bestowed 
 upon us,” that is, how great is the love of God the Father for us, as manifested in 
 this, viz., “ that we should be called,” or,' should receive the exalted appellation and 
 epithet, of “sons of God,” and “should be,” in reality, such, viz., adopted sons of God, 
 
420 
 
 1 ST. JOHN, III. 
 
 IParapbrase* 
 
 2. Dearly beloved, we are even now in the midst of 
 the persecution and contempt with which we are 
 treated, the sons of God. But what we shall be, what 
 glory we shall enjoy at .a future day, hath not yet 
 appeared. But when Christ shall come in majesty to 
 judge the world, we know that our bodies, clad with 
 all the properties of glorification, shall be assimilated 
 to his, because we shall then see him, not as we see 
 
 - him now (“ through a glass, in a dark manner,”) but, 
 as he really is, face to face .”—(i Cor. xiii.) 
 
 3. And every one that hath a true and well 
 grounded hope, through the merits of Christ, of thus 
 seeing him, and of being, consequently, assimilated to 
 him in glory, must, in this life, purify and sanctify 
 himself, as Christ is pure and holy, as far as a creature 
 can imitate God. 
 
 Commentary 
 
 owing to our new spiritual birth by grace, and owing to his adopting u-s, as co-heirs of 
 his Son. “Therefore, the world knows us not,” does not recognise, or love us as his 
 sons; on the contrary, it contemns and persecutes us, “ because it knew not him,” it 
 is because the world, that is to say, worldly, carnal men, neither knew nor loved him, 
 that, therefore, they prize not your exalted privilege of divine filiation, through sanctify¬ 
 ing grace. The words, u should be,” are not in the ordinary Greek copies, but they 
 are implied in “ should be called,” and are found /cai eopev, in the chief manuscripts 
 and ancient versions. 
 
 2. Even at the present moment, in the midst of the opprobrium heaped Upon us, by 
 
 those who know not God, we enjoy the lofty prerogative of divine sonship ; and “ what 
 we shall be, hath not yet appeared,” it is only at a future day it will be seen, to how 
 great a degree of glory we are to be raised. “We know, that 'tfhen he shall appear,” 
 when Christ shall appear in majesty to judge the world, “ we shall be like to him.” 
 This is commonly understood to regard a likeness in the glorified bodies of the elect to 
 Christ’s glorified body. Some interpreters translate the words, “ when he shall appear,” 
 eav (f)avfpii) 6 rj “ when it shall appear,” namely, when it shall appear, what we will be, 
 as if reference were made to the words immediately, preceding. The other, however, 
 is the far more common construction. The words have the same meaning, as in chap. ii. 
 verse 28. “ Because we shall see him as he is,” not obscurely, as now, but “ face to 
 
 face ” (1 Cor. xii.), the lumen glorle shall enable us to see, “face to face,” the glory of 
 God; for this, the grace of the present life would be insufficient; and from the beatific 
 vision of God, or the glory of our souls, shall flow the glorification of our bodies. 
 Hence, the Apostle assigns our “seeing him as he is,” as the cause why we will be 
 like him as to the glorification of our bodies, when he shall appear in judgment, 
 “ because we shall see him as he is.” 
 
 3. “And every one that hath this hope,” or, a well grounded confidence “ in him,” 
 through the merits of Christ, of seeing him as he is, and of consequently being assimi¬ 
 lated to him in his glorified body. “Sanctifieth himself, as he also is holy.” The 
 Greek for “sanctifieth,” ayvi£ei, means, purif eth, and renders himself chaste, by imi¬ 
 tating his purity and sanctity, as far as this imitation can be carried by creatures. The 
 resemblance in glory between Christ and the elect, in order to be the object of solid 
 and legitimate hope, must be commenced in this life by grace. 
 
 “ He now shows, how opposed to this sanctity and purity, which should charac¬ 
 terize every Christian, is the commission of sin, “whosoever committeth sin com- 
 mitteth also iniquity, and ” (i.e. for), “ sin is iniquity.” The interpretation of the 
 verse depends on the meaning of the words “ sin ” and “iniquity. St. Ambrose and St. 
 Augustine think that “ sin ” is more grievous than “iniquity.” Others, among whom 
 is St. Gregory, understand them to mean the same thing, although there may be some 
 difference in the signification of both words. It is, however, more probable, that “ sin,” 
 is employed to denote every grievous departure from the rule of right reason, or the 
 
 2. Dearly beloved, we are now 
 the sons of God ; and it hath not 
 yet appeared what we shall be. We 
 know, that, when he shall appear, 
 we shall be like to him : because 
 we shall see him as he is. 
 
 3. And every one that hath this 
 hope in him, sanctifieth himself, 
 as he also is holy. 
 
421 
 
 1 ST. JOHN , III. 
 
 ZC£L. 
 
 4. Whosoever committeth sin, 
 committeth also iniquity : and sin 
 is iniquity. 
 
 5. And you know that he ap¬ 
 peared to take away our sins : and 
 in him there is no sin,. 
 
 6. Whosoever abideth in him, 
 sinneth not : and whosoever sin- 
 neth, hath not seen him, nor known 
 him. 
 
 paraphrase. 
 
 4. To this purity, which should characterize every 
 Christian, sin is opposed; for, all who commit sin, or 
 in any way grievously violate the moral law, or the 
 dictates 'of right reason, are guilty of iniquity, and 
 violate the law of God ; since every grievous depar¬ 
 ture from the law of right, reason is a violation of the 
 law of God. 
 
 5. And you know from the principles of your faith 
 that the object of Christ appearing on earth in his 
 assumed nature, was, to take away or abolish sin, by 
 offering a sufficient ransom to obtain pardon for our 
 past, and to merit grace to prevent our future, trans¬ 
 gressions ; for, he was fit to make satisfaction for our 
 sins, having been himself free from all sin. 
 
 6. And whosoever is united to him, by sanctifying 
 grace, receives the spiritual influences which, as 
 head, he imparts to his members, commits no grievous 
 sin, and whosoever commits mortal sin, has . not prac¬ 
 tically seen him, nor known him with a knowledge 
 joined with love. 
 
 Commentary 
 
 dictates of the moral law, although not punishable with penalties by human law (v. g.), 
 sins of uncleanness and impurity; and it is likely that the followers of Simon Magus, 
 and the Nicolaites, regarded, sins of impurity, and other sins, not punished by human 
 laws, as trifling, and thus indulged in them freely. Hence, St. John says, that all such 
 sins are violations of God’s law, and . are opposed to the sanctity of the Christian state. 
 The Greek word for iniquity is, avofjua, that is, the transgression, or prevarication of a 
 law. Of course, St. John, when calling “sin” iniquity, speaks of grievous violations of 
 the natural or moral law. 
 
 5. The Apostle gives, in this verse, a reason, grounded on the very economy and 
 plan of the incarnation, why we should not sin ; “ to take away our sins,” is under¬ 
 stood by some to mean, to carry or take upon him our sins, as to their imputability, 
 in the sense of the prophet, “ vere languores nostros ipse tulit et dolores portavit; ipse 
 peccata multorum tulit.” The interpretation of abolishing sin, ,adopted in the Para¬ 
 phrase, is. the most probable. The words, “ and in him there is no sin,” are. under¬ 
 stood causatively, by some—he made atonement for sin; because, being a victim free 
 from all sin, his atonement should be accepted. Others make these words have refer¬ 
 ence to the preceding words, “our sins,” he took away our sins; for, he had .no sins -of 
 his own to.atone for. 
 
 6. “ Whosoever abideth in him,” or, is united to him by sanctifying grace, “ sinneth 
 not.” How can this be reconciled with the doctrine of the Church, viz., that without 
 an extraordinary privilege of grace, every person will fall into venial sins ? Some 
 Expositors, with St. Agustine ( lib 2 do de Bap . Parvul. ch. viii., et Epistola 95), say, the 
 words mean, that such a person, inasmuch, as. he received the grace of Christ, and shares 
 in the influence of his headship on his members, does not commit any sin whatever: 
 although, as a son of the world, he may often fall into sins. This interpretation, they 
 contend, best, accords with the scope of the Apostle, in this verse, which is to prove the 
 foregoing assertion, viz., that “in him (Christ) there., is no sin ; ” for, if his members, 
 deriving the vital influence of his grace from him, do not commit any sin whatsoever ; 
 therefore, in him there can be no sin. Others, with St. Jerome (lib. 2 do contra 
 Jovinianum, ch. i., et libr. 1 contra, Pelagianos, ch. i.), say, the words, “sinneth not,” 
 refer to mortal sin, on account of which, alone, a . person ceases to be a living member 
 of Christ; and, it is clear from the following verses, that the Apostle is referring to 
 the sin which makes us “ children of the devil,” and that is mortal sin only. And, 
 moreover, it is only of a person sinning mortally, that the words could be verified in 
 the next member of the sentence, “ whosoever sinneth, hath not seen, him nor-known 
 
422 
 
 1 ST. JOHN ; ///. 
 
 KClt. 
 
 7. Little children, let no man 
 deceive you. He that doth justice, 
 is just: even as he is just. 
 
 8. He that committeth sin, is of 
 the devil : for the devil sinneth 
 from the beginning. For this pur¬ 
 pose, the Son of God appeared, 
 that he might destroy the works of 
 the devil. 
 
 Iparapbrase* 
 
 7. My dearly beloved children, let no one seduce on 
 lead you astray (as is attempted by the heretics); he 
 only , who does the works of justice, and no body else, 
 is just before God, possessing the true justice similar 
 to the justice of Christ. 
 
 8. Whosoever commits grievous and deadly sins is 
 of the devil; for, the devil sinned soon after his crea¬ 
 tion, or, was the first to commit sin, in which he still 
 perseveres, and tempts others thereto. It was for 
 the purpose of destroying sin, or the works of the 
 devil, that Christ assumed human flesh, wherein he 
 could offer atonement for our sins, and merit grace to 
 prevent our future relapse into them. 
 
 Commentary 
 
 him” practically, with an affective vision, a knowledge joined with love, ; he knows God, 
 as if he knew him not; for, had he known God as he ought, had he considered his 
 love and goodness, and the rewards and punishments which he holds out, such a 
 knowledge would have restrained him from the commission of sin. The words, “seen ” 
 and “ known,” *mean the same thing. Oh! that men had known God, how ardently 
 would they love him, how zealously would they fulfil -his holy law, and run in the way 
 of his holy commandments ! 
 
 7. “ Little children,” a term of endearment, “ let no one deceive you,” as the heretics 
 of the day were attempting to do, viz., the Nicolaites and Simonians, whose funda¬ 
 mental error, as is also the case with modern heretics, was, that faith, without good 
 works, confers justification. “ He that doth justice,” i.e., performs the works of justice 
 or good works, “is just, even as he is just,” i.e., as far as a comparison can be instituted 
 between the Creator and the creature. 
 
 But, it may be asked, how can this be ? May not a catechumen, before baptism, or 
 a penitent, before the reception of the Sacrament of Penance, “ do jnstice,” i.e., perform 
 good works, observe the commandments, have faith, hope, initial love, sorrow, such as 
 is insufficient to remit sin without the sacrament, and still not be just before God, his 
 sins being yet unremitted ? 
 
 Some interpreters say, the word “just ” does not here imply the state of sanctifying 
 grace or friendship with God. The word, according to them, means, the man who 
 does the works of justice, is just, as far as the justice of works is concerned, as far as 
 they can confer justice; and they confer initial justice, which serves as a disposition 
 for consummate justice, or sanctifying grace; or, if there be question of persons 
 already in the state of sanctifying grace, then, these works of, justice will preserve that 
 state in the soul; for, by the contrary works, the state of'justice would be* lost. So, 
 then, the words mean, according to them, such a person is in perfect justice, if a state 
 of sanctifying grace be united to his good works ; in imperfect justice, unless sanctifying 
 grace be added. 
 
 It is, however, far more probable, that the proposition is to be understood in an 
 exclusive sense, (as in Paraphrase). He only, who doth the works of justice, and 
 nobody else, is just, and one of the sons of God; as contradistinguished from the 
 children of the devil, in the following verses. This is what the Apostle intended to 
 convey, when he employed the words, “ let no one deceive you,” with reference to the 
 sufficiency of faith only; nobody will be justified, except he do the works of justice. 
 In this interpretation, there is not a shadow of ground for the preceding objection; for, 
 according to it, the Apostle does not say, that every one, who does good works, is, 
 eo ipso , justified, but only that good works are indispensably necessary conditions for 
 justification, the point he intended to prove against the heretics. 
 
 8. “ He that committeth sin is of the devil,” i.e., whosoever commits mortal sin is 
 one of “the children of the devil” (as in verse 10). Similar are the words of our 
 Redeemer to the Jews (John, chap, vii.), “you do the works of your father;” you are 
 of your father the devil.” It is the devil that tempts to sin, and even in cases where 
 
1 ST. JOHN , ///. 
 
 423 
 
 Qezt. 
 
 9. Whosoever is bom of God, 
 committeth not sin : for his seed, 
 abideth in him, and he cannot sin, 
 bacause he is born of God. 
 
 10. In this the children of God 
 are manifest, and the children of 
 the devil. Whosoever is not just, 
 is not of God, nor he that loveth 
 not his brother. 
 
 11. For this is the declaration, 
 which you have heard from the 
 beginning, that you should love 
 one another. 
 
 paraphrase. 
 
 9. But every one who receives of God a new birth, 
 through sanctifying grace, commits no grievous sin ; 
 for, the seed of this new generation, which is sancti¬ 
 fying grace, resides in him by way of a permanent 
 habit, and he cannot sin -mortally, and, at the same 
 time, continue a son of God ; the state of divine son- 
 ship and mortal sin, being perfectly incompatible. 
 
 10. It is by their committing or avoiding mortal 
 sins, that the children of God, and the children of 
 the devil, are manifested and distinguished, whoso¬ 
 ever is not just by the justice of works, or whosoever 
 does not perform good works, is not a son of God, 
 and lie especially is not a son of God who does not 
 love his fellow-creature. 
 
 11. For the precept which was announced to you 
 from the beginning of your-conversion to the gospel is, 
 to love one another. 
 
 Commentate 
 
 the temptation proceeds immediately from our own concupiscence, it proceeds, still, 
 from the devil, as its remote cause; for, it was owing to the sin, to which he first 
 tempted man, that we are troubled with this corrupt concupiscence, this fomes peccati, 
 
 “ For the devil sinneth from the beginning,” or, soon after, but not at his creation, 
 having been created just; or, the words may mean, the devil was the first who sinned. 
 
 “ He was a murderer from the beginning v (John, viii. 44). He says, the devil “ sinneth, 
 rather than, sinned : because, now he tempts and impels men to sin, and is himself 
 obdurate and hardened in his hatred of God. “ For this purpose the Son of God,” &c. 
 
 So far is such a person from being a son of God, when he commits sin, that it was to 
 destroy and abolish his sins, which are the works of the devil, that Christ assumed 
 human flesh. 
 
 9. “Whosoever is born of God,” that is, receives of him the new nativity of 
 sanctifying grace, “ committeth not sin ”— mortal sin—for, it alone destroys the divine 
 sonship resulting from sanctifying grace. “ For his seed abideth in him“ his seed ” 
 is commonly understood to refer to sanctifying grace, which is the seed of future glory 
 and the principle of our new spiritual nativity; and this grace abideth, permanently 
 in the soul. This is a point of faith. That it abides, or adheres, by way of habit, 
 is not defined as a matter of faith; but, it is a # most probable theological opinion. 
 
 “ And he cannot sin, because he is born of God ; ” the words “ cannot sin ” are to be 
 understood, as logicians say, in sensu composite , in the sense, that he cannot continue 
 in mortal sin, and be at the same time, a son of God, both being as incompatible as 
 “ the association of light with darkness , or of Christ with BelialP —(2 Cor. chap. vi. verse 
 14, &c.) This verse, however, by no means conveys that grace is inamissible; for, if 
 so, that is to say, if men could not fall away from the state of divine sonship, why should 
 St. John so often exhort the sons of God not to sin ? Did not David, although a son 
 of God, fall into sin, as he himself humbly confesses and deplores in his Psalms ? 
 
 10. “ In this,” viz., in their committing sin (verse 8), and their not committing sin 
 (verse 9), the children of the devil, and the children of God, are manifested; such is 
 the mark for distinguishing them. “ Whosoever is not just,” that is, does not perform . 
 the works of justice or good works. That such is the meaning of “just,” is clear from 
 the following words,for he that loveth not his brother,” in which is specified a 
 particular instance of the injustice to which he refers in the words, “ not just,” which 
 must, therefore, refer to not doing good works, or to doing evil works. The words 
 of this verse also throw an additional light on the exclusive or negatively exceptive 
 meaning of the proposition, “ he that doth justice,” &c. (verse 7). 
 
 n. One cf the leading precepts which was announced to you from the very beginning 
 of the gospel—a precept which was to be the great test of your love of God, and a 
 
1 ST. JOHN, III 
 
 XTejt. 
 
 12. Not as Cain, who was of the 
 wicked one, and killed his brother. 
 And wherefore did he kill him ? 
 Because his own works were 
 wicked : and his brother’s, just. 
 
 13. Wonder not, brethren, if the 
 world hate you. 
 
 14. We know that we have passed 
 from death to life, because we love 
 the brethren. He that loveth not, 
 abideth in death. 
 
 15* Whosoever hateth his brother, 
 is a murderer. And you know that 
 no murderer hath eternal life 
 abiding in himself. 
 
 h 
 
 paraphrase. 
 
 12. And not act as Cain did, who was a child of the 
 devil, and killed his brother, Abel; and wherefore 
 did he do so? Was it in self-defence? No, but 
 from feelings of the blackest envy, because his own , 
 works were wicked, and those of his brother accepted 
 by God. 
 
 13. Let it not be a subject of wonder to you, my 
 brethren, if the corrupt votaries of the world, instead 
 of respecting your virtues, hate and persecute you. 
 
 14. For, although they may persecute us, we can 
 calculate with very great probability, from the fact 
 of loving our brethren, that we have been translated 
 from a state of sin and spiritual death, to a state of 
 grace and spiritual life. The man who loves not his 
 brother, still remains in a state of sin, and spiritual 
 death. 
 
 15. But whosoever not only omits loving his brother, 
 but positively hates him, is a murderer in heart and 
 wish ; and you know, from the principles of your faith, 
 that no murderer can have the seed of eternal life, or 
 sanctifying grace, abiding in him. 
 
 Commentary 
 
 sign, that you were his true disciples—is, that “ you should love one another.” And 
 hence, the man who fails to love, or who hates his brother, transgresses in a particular 
 way, the most important and the most stringent of God’s commandments. 
 
 12. We should love one another, and not act as Cain acted, who was a son of the 
 devil, and slew his brother, Abel. According to the Greek, ov Kadiog K aiv tK tov 
 novrjpov rjv, the construction runs thus : “ not as Cain was of the wicked onef that is, we 
 should not be of the devil, as Cain was, who killed his brother; and to prove that the 
 murder of Abel by Cain was at the instigation of the devil, the Apostle assigns the 
 motive or impulsive cause of the act. Did he kill him from necessity or in self-defence ? 
 
 No, but he did so from the feelings of the blackest jealousy and envy. “ Because his 
 own works ”—the offering which he made—“ were wicked,” and not pleasing to God, 
 “and his brother’s just,” their acceptance by God publicly and visibly attested. It is 
 commonly believed, that God showed his approval of Abel’s sacrifice, by sending fire 
 from heaven to burn it; whereas, in Cain’s case, no such approval was manifested. 
 
 It is likely that either his intention was not pure, or that the fruits of the earth, pre¬ 
 sented by him, were not of the choicest kind, whereas Abel offered up the firstlings of 
 his flocks. 
 
 r 3- The hatred of the good, by the wicked, is almost as old as creation, as is seen, 
 in the foregoing example. In these words of St. John, is contained an allusion to the 
 saying of our Redeemer, “ if the world hate you, know that it first hated me.”—(John, 
 xv. 13). Several reasons are assigned by Commentators, why the wicked hate the 
 just : 1 st, dissimilarity of morals; “He is grievous unto us even to behold; for, his 
 life is not like other men’s, and his ways are very different,” (Wisdom, ii. 15, 16, &c.); 
 2ndly, envy at their superior virtues; 3rd, their avoidance of worldly society and 
 
 intercourse; “because you are not of the world_..therefore, the world hateth you,” 
 
 (John xv. 19); 4th, the censure which their morals reflect, by the contrast, on the 
 corruption of worldlings, “ contrarius est operibus nostris.” —(Wisdom, ii. 12). 
 
 14. “We know-because we love the brethren;” the love of our brethren is the -» * 
 
 sign whereby we may know that we are in this happy state of spiritual translation. Of 
 course, it can be no more than a probable sign or conjecture in any individual case ; 
 for, as no; one can know with an absolute certainty that he has this love of his 
 brethren in the required degree, so, neither can he be absolutely certain that he is in 
 the state of grace. He cannot have a greater certainty of the existence of the thing 
 signified, than he has of the existence of the sign itself. “ He that loveth not, 
 
1 ST. JOHN, III. 
 
 425 
 
 ZTeit. 
 
 16. In this we have known the 
 charity of God, because he hath 
 laid down his life for us : and we 
 ought to lay down our lives for the 
 brethren. 
 
 17. He that hath the substance 
 of this world, and shall see his 
 brother in need, and shall put up 
 his bowels from him : how doth 
 the charity of God abide in him ? 
 
 paraphrase* 
 
 16. We have the clearest proof and manifestation 
 of the charity and love of God for us in his having 
 voluntarily and freely laid down his life for us; and 
 we also, following the example of love which he, our 
 predestined model, has set us, should lay down our 
 lives for our brethren whenever the order of charity 
 requires it.. 
 
 17. And we are still more bound, under pain of 
 grievous sin, to contribute out of our substance to his 
 temporal wants); for, how' can that man preserve the 
 charity and grace of God, who, having it in his power 
 to administer, out of his temporal substance, to the 
 wants of his brother, of which he is conscious, will 
 still refuse, and show no practical sympathy or com¬ 
 miseration for him ? 
 
 Commentary 
 
 abideth in death remains in the state of mortal sin and spiritual death, which 
 involves a liability to eternal death, from which the others have been translated. 
 Hence, the man who neglects to fulfil the positive precept of loving his neighbour, and 
 fails to succour him in his necessities, lives in the state of mortal sin. After the 
 words “ loveth not,” are added in the ordinary Greek, his brother. But these words 
 are wanting in the chief manuscripts, the Vatican and Alexandrian. 
 
 15. The Apostle in this verse compares the man who hates his brother, to Cain the 
 murderer of Abel; “ whosoever hates his brother is a murderer.” The hatred of 
 which he speaks is a grievous hatred, containing a wish for the death and destruction 
 of our neighbour; the man who entertains such a hatred is a murderer in heart and 
 wish; the internal act derives its species and malignity from the external act to which 
 it extends. Hence, our Redeemer says, that every one who looks after a woman, to covet 
 her, has committed adultery zvth her in his heart. —(Matt. v. 28). “And you know,” 
 from your knowledge of Faith, “ that no murderer has eternal life,” that is, sanctifying 
 grace, the pledge and seed of eternal life, “ abiding in him.” 
 
 16. He points out the extent or degree to which we should love our neighbour, after 
 the example of Christ, who assigns his love for us, as the model of our love for our 
 neighbour : love one another, as I have loved you. —(John, xv.) His charity has been 
 manifested in his having so loved us, that, “he hath laid down his life for us ;” and 
 we, in turn, are bound by well regulated charity, “ to lay down our lives for our 
 brethren.” yhe order of well regulated charity requires, that we should expose our 
 lives for the souls of our brethren, if they be placed in extreme spiritual necessity. A 
 pastor, who has charge of souls, is bound to expose his life for the salvation of his 
 people, even in case of grievous spiritual necessity. “ The charity of God.” The 
 Greek omits the words, “ of God.” 
 
 17. Not only are we bound to expose our lives for the spiritual wants of our 
 neighbour ; but we are also bound to administer to his temporal wants out of our 
 worldly substance. If we are bound to sacrifice our lives for him, we are obliged to 
 relieve his wants, out of our temporal substance, when necessary. “ He that hath the 
 substance of this world ;” the Greek word for “ substance,” rov / 3 tov, means, all the 
 things required for the sustenance of human life, such as meat, drink, clothing, money, 
 &c.; “ and sees his brother in need,” is aware of his wants, “ and shall put up his 
 bowels from him,” steels his heart, against every feeling of pity for him, and refuses 
 him all relief; “ how doth the charity of God ?” &c. Thd question is equivalent to a 
 denial, that the charity or love of God, the common Father of all, for whom our 
 neighbour is to be loved, can reside in the heart of the man, who neglects the precept 
 of loving his neighbour. Hence, the obligation of the duty of almsdeeds, under pain 
 of mortal sin, or of losing the charity and friendship of God. Two things are required 
 to render us guilty of this mortal neglect—Tst, that we have wherewith to relieve our 
 neighbour, “ he that hath the substance,” &c.; and 2ndly, a knowledge of his wants, 
 “and shall see his brother in need.” Most likely, this extends to the common 
 
426 
 
 1 ST. JOHN ,; III. 
 
 UciU 
 
 18. My little children, let us not 
 love in word, nor in tongue, but in 
 deed, and in truth. 
 
 19. In this we know that we are 
 of the truth : and in his sight shall 
 persuade our hearts. 
 
 20. For if our heart ^ reprehend 
 us, God is greater than our heart, 
 and knoweth all things. 
 
 21. Dearly beloved, if our heart 
 do not reprehend us, we have con¬ 
 fidence towards God : 
 
 paraphrase* 
 
 18. Dearly beloved children, this love which we are 
 all bound to manifest for our neighbour, should not 
 be confined to mere bland expressions and kind words 
 of condolence and pity, it should be manifested in 
 works of alleviation, and acts of beneficence, which 
 alone are the real test of true feelings of compassion. 
 
 19. And it is by the exhibition of such practical 
 love of our neighbour, in acts of benevolence we can be 
 sure that we are true sons of God, and by the recollec¬ 
 tion of such deeds of charity we will, in the presence 
 of God, the searcher of hearts, tranquillize our consci¬ 
 ence against whatever fears or scruples may arise. 
 
 20. But if our heart or conscience reprehend us 
 for not loving our neighbour sincerely, ■ and for not 
 exhibiting acts of beneficence, how can we hope to 
 escape the censure and condemnation of the all-seeing 
 
 < eye of God, whose knowledge far excels the obscure 
 knowledge of our heart, and extends to all things 
 even to the most refined motive of our most secret 
 actions ? 
 
 21. Dearly beloved brethren, ifourconsciencedo not 
 reprehend us in this respect, we have a well grounded 
 confidence of being heard by God in our petitions 
 (verse 22); or, of being treated by him as genuine 
 sons in the day of judgment. 
 
 Commentary 
 
 necessities of our brethren, as it is not probable, that the Apostle contemplates cases so 
 rare as those of extreme necessity generally are. It is on the neglect of this duty, that 
 our Redeemer will, on the day of judgment, ground the sentence of reprobation on 
 the wicked, “ because I was hungry, and you gave me not to eat,” &c.—(Matt, xxv.) 
 
 18. He points out the kind of charity we should show our neighbour—not the 
 barren sympathy of bland words, like the man described by St. James (ii. 15, 16); but, 
 we should evince the truth and sincerity of our professions of regard and pity, in 
 actually relieving him by acts of practical benevolence. 
 
 19. “In this,” that is, in loving our neighbour, “in deed and truth,” we can have 
 a moral certainty, or great probability, “ that we are of the truth,” that is, true sons of 
 God—himself the truth, the fountain from which all true love of our neighbour 
 springs—abiding in him, and united to him. Some make “in this” refer to the 
 following, but it is better refer it to the foregoing, as in Paraphrase. “ And in his 
 sight,” who unlike men, judges not by appearances, but searches the very heart; “ we 
 shall persuade our hearts,” that is, tranquillize and set at rest our consciences, by calling 
 to mind the true charity of benevolence which we have shown our neighbour. 
 
 20. But if, on the other hand, “ our heart reprehend us,” that is, if our conscience 
 censure us, for mere hypocritical, simulated love of our neighbour, not exhibited in 
 active beneficence, “ God is greater than our heart;” we cannot expect that we will 
 escape the keen and penetrating glance of divine omniscience, whose knowledge far 
 exceeds the obscure knowledge of our blind hearts, “ and knoweth all things,” even to 
 our most secret actions and intentions. 
 
 21. “If our heart do not reprehend us,” in this matter'of charity towards our neigh¬ 
 bour, whom we love, “ in deed and truth; ” or, if it reprehend us in no respect, “ we 
 have confidence towards God ; ” we have probable, well founded grounds for hoping in 
 God. This may regard the effects of our petitions, as in next veTse, or, the saving of 
 us, in the day of judgment (chap. iv. 17). Of course, as the knowledge which we have, 
 that we love our neighbour practically, as we should, is only a probable knowledge; 
 so, neither can our confidence and knowledge of our being heard by God, or treated by 
 him as sons, on the day of judgment, pass beyond the bounds of probability or moral 
 certainty. 
 
1 ST. JOHN, III 
 
 427 
 
 Ucit paraphrase. 
 
 22. And whatsoever we shall 22. And whatever we shall ask of him, with the 
 
 ask, we shall receive of him : be- proper conditions, we shall obtain ; because, aided 
 cause we keep his commandments, and assisted by divine grace, we observe his com- 
 
 and do those things which are mandments, and do the things that are pleasing in his 
 
 pleasing in his sight. Sight. 
 
 23. And this is his commandment, 2 3 * And this is his great commandment, or the 
 
 that we should believe in the name summary of his commandments, both with regard to 
 of his Son Jesus Christ: and love faith and morality, viz., that we believe in his Son, 
 
 one another, as he hath given com- J esus Christ, and love one another, as he has re- 
 
 mandment unto us. peatedly enjoined upon all his followers. 
 
 24. And he that keepeth his com- 24. And whosoever observeth his commandments 
 
 mandments, abideth in him, and he with the proper dispositions, and from a proper motive, 
 
 in him. And in this we know that abideth in God by a union of charity, and God, or, 
 
 he abideth in us, by the Spirit which the Blessed drinity, abides in him as in a dwelling 
 
 he hath given us. place, by a communication of sanctifying gifts and 
 
 grace. And we can know, with a high degree of moral • 
 certainty, that God abides in us, and is united to us 
 in friendship, from the spirit of grace and love which 
 he has given us to keep his commandments. 
 
 Commentary 
 
 22. We will obtain the object of our petitions from him; of course, it is always 
 implied* that the object sought for is good and conducive to our salvation, and that the 
 prayer itself is accompanied with humility, confidence, and perseverance ; then, we will 
 obtain, whenever it may be pleasing to God, the objects of our petitions, should He see it 
 expedient for our salvation to grant them. Sometimes, he refuses, for their greater 
 good, to grant the just the object of their petitions, as in the case of St. Paul (2 Cor. 
 xii. 8); and sometimes, he grants the wicked their demands, for their greater ruin. 
 From this verse ibis clear, that the Apostle refers, in the foregoing verse, to the just 
 and pious, whose conscience does not reprehend them and, even in their case, this 
 absence of the consciousness of sin, is not an infallible sign, that they are in the state 
 of grace ; for, St. Paul tells us (1 Cor. chap, iv.), that although conscious to himself of 
 no fault, he was still unable to discern the state of his soul before God, and could not 
 regard himself as certain of his justification. We are assured here, that “God is 
 greater than our heart,” (verse 20), and may, therefore, see in us, sins which escape 
 ourselves. From this verse it follows, that the commandments of God are not impos¬ 
 sible ; as also the refutation of the heretical doctrine, that we sin in all our actions. 
 
 23. And his great commandment, or rather the sum of his commandments, is to 
 
 “ believe in the name of his Son, Jesus Christ.” Believing “in the name,” is the same 
 as, believing, in the person of Jesus Christ. Thus it is said : “ there is no other name 
 (i.e., person) under heaven,” &c. “ Hallowed be thy name ,” /.<?., person. To believe 
 
 in Jesus Christ, is to believe in his divine and human natures. This, of course, involves 
 a belief in the Trinity. Itis dhe great foundation of the Christian religion, and was 
 attacked by the early heretics. This is his great precept as regards faith , and as 
 regards morals , his great commandment is, “ that we love one another; ” for, this 
 involves the love of God ; and in these two points, the love of God. and of our neighbour, 
 depend “the entire law and the prophets.”—(Matthew, xxii. 30). 
 
 “ As he hath given commandment unto us,” These words are added by the 
 Apostle to show how repeatedly our Divine Redeemer inculcated this precept. 
 
 24. “ And in this we know that he abideth in us,” which may refer to the faithful in 
 general. Then, the moral evidence of his abiding in us is, “ the spirit which he hath 
 given us.” From the spirit of grace, which he has given us, to love one another, and 
 observeTiis commandments, we know, that he resides in us, as in his friends. Or, if 
 the words “ abideth in us,” refer to the Apostles , the word “ spirit ” is to be understood 
 of the visible gifts of the Holy Ghost, and the power of miracles, imparted to them to 
 confirm their doctrine. From this, they were certain that they came from God ; for, 
 they had his seal. In' this sense, the words may also be extended to the different 
 
428 
 
 1 ST. JOHN, III. 
 
 Commentary* 
 
 members of the infant Church, founded by the Apostles, who, from the several “ gratia 
 gratis data]' imparted to them, and to the Apostles, were sure that they were in the 
 true Church. In latter ages, these visible gifts are not abundantly imparted, being 
 now unnecessary ; moreover, the former miracles still morally continue and retain their 
 full force, to prove the truth of the Christian doctrine, in favour of which they were 
 originally wrought; the power of miracles, however, has never ceased in the Church, 
 and may be brought into operation, whenever it becomes necessary. 
 
1 ST. JOHN .; IV. 
 
 429 
 
 CHAPTER IV. 
 
 Hn a Ipsts. 
 
 this chapter, the Apostle cautions the faithful against embracing, too readily, any 
 doctrine proposed to them, or against attaching themselves, without due consideration, to 
 every teacher that may pretend to a divine inspiration ; because, many false teachers 
 even in his day, went forth to deceive the people (verse 1). He gives a special mark for 
 distinguishing true doctrine or true teachers from the false, derived from the doctrine of 
 Christ's Incarnation (2, 3). 
 
 He attributes the stability of the faithful, and their resistance to the false teachers, to the 
 
 grace and power of God duelling in them (4). He next accounts why these false teachers 
 
 * * 
 
 have followers in the wohld, on the ground, that they please the world in their 
 preaching (5). He assigns a general note, accommodated to all tunes, for distinguishing 
 true and false teachers, viz., their rejecting or receiving the doctrine of the Church, and 
 submitting to the authority of her chief Pastors (6). 
 
 The Apostle resumes the subject of brotherly love, from which he digressed (iii. 2, 3), and 
 while exhorting them to love one another , shows the advantages of loving our neighbour 
 (7), and the evils of not loving him ; and how incompatible the hatred of our brother is 
 7 vith the love of God (8). He extols the charity of God for us, on account of the great 
 sacrifice it involved (9), and on account of its utter gratuitousness, being wholly unmerited 
 on our part (10 )from this he draws a conclusion containing an exhortation to us, 
 after the example of the great love of God for us (11). He says that, although ?io one 
 ever saw God; and hence, no one could either love him as he deserves, or make him a 
 return of love; still, God dwells in us ultimately, if we love our brethren (12). God 
 has given another proof of his love, and of his abiding in us, in the spiritual gifts 
 bestowed on the Church (13). 
 
 From the testimony of the senses, he demonstrates the certainty of God having sent Ms 
 Son to redeem us: this point, and the necessity of believing it, he dwells on particularly 1 
 owing to its great importance (14, 15). The Apostle again refers to the great charity 
 of God in sending his Son to redeem us, and asserts that God is himself the increated 
 charity, from which all created charity flows (16). He shows the effect of charity, viz., 
 to give us confidence in the day of judgment (17). He shows how this charity excludes 
 all servile or perplexing fear (18). 
 
 He next exhorts us to love God, and assigns the reason of this (19), and proves that no 
 one can love God and hate his neighbour — first, because the thing is impossible (20) ; and, 
 secondly, because the man who hates his neighbour, violates God's precepts, and, therefore, 
 cannot love God (21). 
 
 XEejt. paraphrase. 
 
 i. DEARLY beloved, believe not I# Dearly beloved, beware of lending too ready an 
 every spirit, but try the spirits if assent to every doctrine proposed to you as inspired 
 
 Commentary 
 
 1. “ Every spirit,” may regard either docti'ine or preachers of doctrine, as coming 
 from God ; “ but try the spirits,” by comparing them with the general test given (v. 6.) 
 by examining whether their teaching be in accordance with the doctrine of the Church, 
 
430 
 
 1 ST. JOHN, IV. 
 
 they be of God: because many 
 false prophets are gone out into the 
 world. 
 
 2. By this is the spirit of Gbd 
 known. Every spirit, which con¬ 
 fessed that Jesus Christ is come 
 in the flesh is of God : 
 
 3. And every spirit that dissolveth 
 Jesus is not of God : and this is 
 Antichrist, of whom you have heard 
 that he cometh, and he is now. 
 already in the world. 
 
 paraphrase* 
 
 by God—or to every teacher who pretends to a divine 
 inspiration; but, in every case of this sort, try andi 
 examine if such persons or doctrines be from God or 
 from the devil; for, many false teachers pretending to 
 a knowledge of the secrets of God, have gone forth into 
 the world 
 
 2. There is one sign or test, whereby you may know 
 at the present day, whether a person or doctrine be 
 from God or not, viz., every doctrine or person that 
 proposes the true faith regarding the Divinity and 
 Humanity of Jesus Christ, is from God. 
 
 3. While, on the other hand, every doctrine or 
 person (that does not confess that Jesus came into the 
 flesh); and, therefore, dissolveth Jesus by expressing 
 an error, regarding either his divine or human nature, 
 such a doctrine or person is not from God; and such is 
 either the doctrine or the forerunner of Antichrist, of 
 whom you have heard it said, that he is on the eve of 
 coming (this being the last stage of the world), and 
 that he is already in the world, in the persons of his 
 precursors; for even now there are many Antichrists 
 —(chap. ii. 18). 
 
 Commentary 
 
 “ if they be of God.” In this there is no license given to the faithful to subject to 
 examination, the defined doctrines of faith proposed to them by their pastors ; for, here 
 there is question of new doctrines not hitherto propounded, or of teachers not 
 commissioned by the Apostles. “Because many false prophets are gone out,” &c. By 
 “prophets” are frequently meant in Scripture, not persons who can predict future 
 events (the strict meaning of the word), but persons who pretended to a knowledge 
 of the Divine mind, and to the faculty of explaining the doctrines of revelation, under 
 the influence of Divine inspiration.—(1 Cor. xii. xiii. xiv.) Hence, by “false prophets,” 
 here are meant, men who propounded their own private errors, as doctrine divinely 
 inspired. 
 
 2. “By this is known.” The Greek is y ivw<tkets, “knowye.” The Vulgate, 
 however, is supported by many manuscripts and versions. Here is assigned, a 
 particular mark accommodated to; the circumstances of the time and the errors then 
 broached, viz. :—“ Every spirit which confesseth that Jesus Christ is come in the 
 flesh is of God,” that is, every doctrine that propounds the true faith regarding the 
 Humanity and Divinity of Jesus Christ, or every teacher that holds this faith, is from 
 God. 
 
 Objection. —Would not the Calvinists or Protestants, in general, admit this ? 
 
 Answer. —The Apostle gives this note merely in reference to the errors of the early 
 heretics, who either erred regarding the Divinity (as Ebion and Cerinthus), or the 
 Humanity of Jesus Christ (as was done by Simon Magus, and many heretics in after 
 days); it is in reference to such only, that this note holds; just in the same way as, 
 talking of heretics now-a-days, pastors of the Church, referring to leading modem 
 errors, might give as a mark of the orthodox believers: “ Whosoever admits 
 Transubstantiation, or the Primacy of the Roman Pontiff is of God.” It might, however, 
 be truly said that the note now given by the Apostle applies, in a certain sense, to all 
 times ; for all heretics err in something connected with either the Divinity or Humanity 
 of Jesus Christ. His Divinity is asserted in the words, “is come.” Hence, he must 
 have been previously existing; and the reality of his flesh in the words, “ come into 
 the flesh.” 
 
 3. In this verse, he gives the same remark, negatively “ and every spirit that 
 dissolveth Jesus.” In the Greek it is, “ and every spirit that confesses not Jesus fi (to 
 which is added, in the ordinary Greek text, “to have come in the flesh), is not of God.” 
 St. Augustine employs both readings, the reading of the Vulgate, and that of the 
 
1 ST. JOHN, IV. 
 
 431 
 
 XEcjt. 
 
 paraphrase. 
 
 4. You are of God,, little children, 
 and have overcome him. Because 
 greater is he that is in you, than, 
 he that is in the world. 
 
 5. They are of the world : there¬ 
 fore of the world they speak, and 
 the world heareth them. 
 
 6. We are of God. He that 
 knoweth God, heareth us. He that 
 is not of God, heareth us not. By 
 this we know the spirit of truth,, 
 and the spirit of error. 
 
 4. But you, my dearly beloved children, are sons 
 of God, and, therefore, have conquered this wicked one 
 in his precursors, whose efforts to pervert your faith 
 you have frustrated, owing to the grace and assist¬ 
 ance of God, whose spirit, impressing on your 
 minds the truths of faith, is more powerful than 
 the spirit of the devil who dwells in and rules the 
 impious. 
 
 5. These false teachers are of the number of world¬ 
 lings, whose hopes and aspirations are confined to this 
 world; and, therefore, they propose things pleasing to 
 the world, and in a style accommodated to the wisdom 
 of worldlings, and hence it is that the world hears them 
 and attends to them. 
 
 6. But, we, Apostles and divinely inspired teachers, 
 are of God. Whosoever belongs to God by faith 
 operating through charity hears us. And he that 
 is not of God, does not hear us. By this general test, 
 then, accommodated to all times and all circumstances, 
 can we know who the person or what the doctrine 
 is, that is from God; and who the person or what the 
 doctrine is, that comes from the devil, viz., by their 
 conformity with the doctrine of the Catholic Church 
 or otherwise. 
 
 Commentary 
 
 Greek copies; it is probable both readings were originally found in the sacred text. 
 They have the same meaning expressed in different words. “ He is said to “ dissolve 
 Jesus,” who either denies his Humanity, or Divinity, or his unity of Person, and the 
 distinction of natures in him; in one word, he who broaches any error regarding his 
 Humanity or. Divinity, “ is not of God,” and, therefore, to be rejected. “And this is 
 Antichrist ” (in Greek, to row avri-ypLarov, this is that of Antichrist ), or, this is the spirit 
 of Antichrist, either his doctrine or forerunner, according to the meaning given to the 
 word “ spirit.” “ Of whom you have heard that he cometh; ” or, is on the eve of coming, 
 as the “last hour” has arrived (ii. 18), “and is now already in the world,” in the 
 persons of his precursors. “ Even now there are become many Antichrists,” (ii. 18). 
 The fame of Antichrist’s coming was known throughout the entire Church (St. John, 
 chap. v. verse 45 ; 2 Thes. ii.) In the Greek, for, of whom you have heard, it is, 6 
 aicr}KoaTE, which (spirit) you have heard; the meaning of which would be, of which spirit 
 of Antichrist, you have heard that it has come and is in the world, in the person of his 
 precursors. 
 
 4. You have nothing in common with such, having been born of God, “and have 
 overcome him ” in his precursors. The Greek expresses this more clearly, you have 
 overcome them. “ Because greater is the spirit,” &c. He refers their victory to the 
 proper source, viz., the grace of God’s spirit residing in them. 
 
 5. “They are of the world.” These false teachers belong to the rank of worldlings, 
 whose hopes and aspirations are centred in the goods of this world. “Therefore 
 of the world they speak”—they propound doctrines pleasing to flesh and blood, 
 discarding the more difficult and austere —or, the words may regard their mode of 
 treating religious and sublime truths of faith. They treat of them in a philosophical 
 way, reducing them to the rules of human reason, to suit the incredulity of 
 worldlings. 
 
 “ And the world heareth them,” therefore, because religion is made to suit their 
 corrupt passions and intellectual caprices. 
 
 6. “ We,” Apostles, and our successors in the government of the Church, “ are of 
 God,” aided by his grace, and divinely commissioned by him, we propound to you 
 the doctrine which he has revealed to us. “ He that knoweth God” practically, and is 
 
432 
 
 1 ST. JOHN ; IV. 
 
 t 
 
 7. Dearly beloved, let us love 
 one another : for charity is of God. 
 And every one that loveth is born 
 of God, and knoweth God. 
 
 8. He that loveth not, knoweth 
 not,God : for God is charity. 
 
 9. By this hath the charity of God 
 appeared towards us, because God 
 hath sent his only begotten Son 
 into the world, that we may live by 
 him. 
 
 fl>arapbrase* 
 
 7. Dearly beloved brethren, let us love one another, 
 for this fraternal charity is of God—it is a singular 
 gift emanating from his grace ; it has God for author, 
 who unites in one common bond of charity all the 
 members of the Church, militant and triumphant, and 
 is a work singularly pleasing to him; every one that 
 loveth his neighbour is a son of God and co-heir of 
 Christ, and has that affective knowledge of God, which 
 is the fruit of his adoption. 
 
 8. And he that loveth not his neighbour has not 
 the affective or practical saving knowledge of God; 
 for, God is the increated fountain of charity from 
 which all created charity in creatures, like so many 
 rivulets, flows. 
 
 9. In this, has the boundless charity of God the 
 Father been singularly conspicuous towards mankind, 
 viz., in his having sent his consubstantial and only 
 begotten Son into the world, that we, who were 
 in a state of spiritual death, might live through 
 him. 
 
 Commentary 
 
 united with him, “heareth us”—obeys us, and assents to the doctrine which we 
 propose. “He that is not of God, heareth us not.” “ By this we know the 
 spirit of truth, and the spirit of error,” viz., by their receiving or rejecting our 
 doctrine. 
 
 In this verse, the Apostle gives a second note, and a general one, for distinguishing 
 true from false teachers ; a note accommodated to all circumstances, and true to the 
 end of the world. It is this : the teacher who obeys the voice of the chief Pastors of 
 the Church, the successors of the Apostles, is a true teacher; or, the doctrine which is 
 comfortable to the doctrine of the Church is true doctrine; while on the other hand, he 
 who obeys not the Church, and is not sent by the supreme Pastors, with whom Christ 
 promised to remain, “ to the end of the world,” is a false teacher, and one inspired by 
 the spirit of error. He who hears you, hears me, aud he who despises you, despises i?ie .— 
 (Luke, x. verse 16). 
 
 7. The Apostle now resumes his favourite subject of fraternal charity, ofwhich he had 
 been treating (iii. 23), and from which he had digressed at the commencement of this. 
 “ Let us love one another, for charity is of God ; ” fraternal charity is of God— ( vide 
 Paraphrase). “ And every one that loveth is born of God,” is a son of God, and 
 co-heir of Christ—absolutely so, if he be already in sanctifying grace, but only remotely 
 and so far as this love of his neighbour, under the influence of actual grace, disposes 
 for justification, if he be not already justified. “And knoweth God ” practically, with 
 the affective knowledge joined to love. 
 
 8. “ He that loveth not” his neighbour—for there is question of the love of our 
 neighbour—“ knoweth not God,” has not the affective, saving knowledge of God, joined 
 with the divine love; although such a person may have true and divine faith.—“ For 
 God is charity.” He is that increated charity, the source of charity in us—the fountain 
 from which all created charity flows. 
 
 From this, it by no means follows, as Peter Lombard, commonly called M The 
 Master of Sentences,” maintains, that charity is not a created habit, but the increated 
 love of God residing in the soul, as in his temple ; because he resides there through the 
 medium of created charity, expressed in the clearest terms by St. Paul (Rom. v.): 
 “ Chant as Dei diffusa est in cor dibus nostris per spiritum sanctum qui datus est nobisT 
 Hence, it is distinct from the Holy Ghost. // 
 
 9. The greatest proof of his boundless charity for man, that “ God who is charity” 
 (verse 8), has given us, is, “his having sent his only begotten Son into the world.” It 
 is thought by many interpreters, that the Apostle here gives Christ the title of “ Only 
 
1 ST. JOHN, IV 
 
 433 
 
 Iparapbrase* 
 
 io. His charity also has another distinguishing 
 quality, viz., its gratuitousness. In this also is his 
 charity much commended, that he did not love us by 
 way of return for our having loved him; for, it was he 
 who first loved us, and, in consequence thereof, sent 
 his Son into the world to be a victim of propitiation 
 for our sins. 
 
 n. If, then, my dearest children, God loved us even 
 when we were his enemies, to the extent of delivering 
 up his Son for us; we ought, in imitation of him, love 
 one another, not even excepting our enemies. 
 
 12. No one has ever in this life seen God, nor his 
 adorable perfections as they are, and as they, merit our 
 love; hence, no one can have the motives of sensible 
 presence and familiarity to excite him to love God, 
 as he has in reference to his fellow-creatures; but if 
 we love one another from the proper motive of charity, 
 God abides in us by the communication of his grace, 
 and makes us his dwelling place, and the charity by 
 which we love him is fully and perfectly accomplished 
 in us. 
 
 Commentary 
 
 Begotten Son,” in refutation of the errors of Ebion and Cerinthus, who held that 
 Christ was not the natural , but, like other good men, the adoptive Son of God. 
 “ That we may live By him”—we who before were dead in sin, and liable to eternal 
 death, might receive through him spiritual life, and a title to an eternal inherit¬ 
 ance. The words of this verse are similar to those addressed by our Redeemer to 
 Nicodemus (John, iii.), “God so loved the world, as to give his only begotten Son,” 
 &c.—(iii. 16). 
 
 10. Another distinguishing feature of God’s love for us, whereby it is most com¬ 
 mended, is, its gratuicousness ; he did not love us by any way of return for a love 
 beforehand shown him, thus challenging him to love us in turn.. “ Not as though,” 
 
 ■' might be more clearly rendered from the Greek, ov ^ on, not that. “ Because he hath 
 first loved us,” even when we were his enemies by sin; 11 and sent his Son to be a 
 propitiation,” may either mean, a victim of propitiation, or a propitiator “for our sins,” 
 these sins, so .many rebellions against himself. By them we hurled defiance at 
 him in Heaven. Oh! blessed be his boundless goodness and charity forever. Similar 
 is the idea conveyed in the words of St. Paul (Rom. v. 8, 9): “ God conu?iendeth his 
 
 charity towards us, because when as yet we were sinners . Christ died for us.” “ When 
 
 we were enemies , we were reconciled to God by the death of his Son.” 
 
 11. In this verse, is drawn a conclusion and exhortation, founded on the preceding 
 verses: If God loved us to the extent of dying for us when we were his enemies, we 
 ought, after his example, love one another, not excepting our enemies. Similar is the 
 exhortation (Ephes. v. .1) : “ Be ye imitators of God, and walk in love,” &c. 
 
 12. “No man hath seen God at any time.” The connexion of this with the 
 preceding appears to be, no mortal has ever, in this life, seen God u facie adfaciem ,” 
 such as he is in himself; and so, has not seen his adorable perfections, which would 
 force men to make a return of love in the most exalted degree; nor has any man the 
 motive of sensible presence and familiarity to excite him to love God, as he has in 
 reference to the love of his neighbour. Hence, no one can love God as he deserves to 
 be loved, or make a return of love to him in this life. The inference from which is, 
 that he should be loved, and a return made to him in our brethren, whom we see, as is 
 expressed (verse 20). 
 
 “ If we love one another, God abideth in us ”—that is, if we make to one another 
 a return of the love which we owe, and of which we cannot, in this life, make a return, 
 to the invisible God, He will abide in us as intimately by sanctifying grace, as if we 
 
 XT ejt 
 
 10. In this is charity: not as 
 though we had loved God, but be¬ 
 cause he hath first loved us, and 
 sent his Son to be a propitiation 
 for our sins. 
 
 11. My dearest, if God hath so 
 loved us ; we also ought to love 
 one another. 
 
 12. No man hath seen God at 
 any time. If we love one another, 
 God abideth in us, and his charity 
 is perfected in us. 
 
 VOL. II. 
 
 2 E 
 
1 ST. JOHN, IV. 
 
 ^34 
 
 Uejt. 
 
 13. In this we know that we 
 abide in him, and he in us; because 
 he hath given us of his spirit. 
 
 14. And we have seen and do 
 testify, that the Father hath sent 
 his Son to be the Saviour of the 
 world. 
 
 15. Whosoever shall confess that 
 Jesus is the Son of God, God 
 abideth in him, and he in God. 
 
 16. And we have known, and 
 have believed the charity, which 
 
 » 
 
 paraphrase* 
 
 13. And by this we know that we abide in God by 
 the close union of charity and love, and he in us, by 
 sanctifying grace, viz., by the abundance of spiritual 
 gifts which he has poured forth on the Church to 
 which we belong—or by the spirit of charity for one 
 another, which can only be the fruit of his grace and 
 Holy Spirit. 
 
 14. And we, Apostles, have seen it with our eyes, 
 and we bear testimony to the fact, that God the Father 
 hath sent his Son to be the Saviour of the world. 
 
 15. Whosoever, then, shall confess, that Jesus is 
 the Son of God, and the Saviour sent by him into this 
 world, such a person abides in God, is united to him 
 in friendship, and God abides in him by sanctifying 
 grace. 
 
 16. And we have all known, from undoubted proofs, 
 and we have believed in, the great charity of God, 
 
 Commentary 
 
 felt him palpably present. “And his charity,” or the charity we owe him, “is 
 perfected in us ;” because, unless we loved our neighbour, our love would be imperfect, 
 and would not fully extend to all the objects contemplated by the precepts of charity. 
 Again, by loving our neighbour, we perfect the love of God; for, by loving our 
 neighbour supernaturally, we wish for him the greatest spiritual goods ; and hence, we 
 wish him to enjoy the knowledge and love of God, the greatest of spiritual advantages; 
 and we, thereby, wish that God would be loved and known by his creatures, which is 
 nothing else than an act of the love of God on our part. Hence, the love of God, and 
 the love of our neighbour, have the same formal motive; the former is perfected by 
 the latter. 
 
 “ No man hath seen God at any time.” It is disputed whether Moses, or St. Paul 
 saw him in the sense of these words of the Apostle; and if they did, we can only say 
 that their case was an exception to the general assertion here made. Similar are the 
 words of the Apostle in the 1st chapter of his Gospel (verse 18), “ no man hath seen 
 God at any time but in the Gospel, his words have reference to the perfect knowledge 
 of God ; here, they have reference to the perfect love of him. 
 
 13. “Because he hath given us of his spirit,” is referred by some, among the rest 
 by Estius, to the spiritual gifts, or gratice gratis datee ( v.g. ) miracles, tongues, &c., 
 abundantly poured forth on the first Christians—which is a proof, that they belonged 
 to God’s Church, and that his sanctifying spirit resided in some of them—or, on the 
 Apostles themselves. Others understand the words of the spirit, which he imparted 
 to them, whereby they were enabled to love one another. This opinion is very much 
 in accordance with the context, as it contains an encomium on the excellence of 
 fraternal charity, which is a proof of the presence of God’s Spirit. 
 
 14. This has reference to verse 9. St. John here proves what might be questioned, 
 regarding God’s sending his Son to save the world, from the very evidence of the 
 senses on the part of the Apostles themselves. The words, “we have seen,” &c., are 
 the same as those of the 1st chapter (verses 1, 2). He insists on this point particularly, 
 because it was called in question by the early heretics; and besides, it is the basis and 
 foundation of all Christian faith and charity. 
 
 15. “ Abideth in God, and God in him.” Of course, the Apostle speaks of that 
 faith and confession of Jesus Christ, which is animated by charity and has the other 
 conditions accompanying it. In the same way, St. Paul says, “ Christ dwells by faith 
 in your hearts.”—(Ephes. iii. 17). In these and other such affirmative propositions, it 
 is supposed, that all the other requisites are not wanting, the attribute of an affirmative 
 proposition being always employed particularly. / 1 
 
 ■/ I “And we have known, and have believed the charity, which God hath to us.’* 
 
1 ST. JOHN, IV. 
 
 435 
 
 Uejt. 
 
 God hath to us. God is charity : 
 and he that abideth in charity, 
 abidetli in God, and God in him. 
 
 17. In this is the charity of God 
 perfected with us, that we may 
 have confidence in the day of judg¬ 
 ment : because as he is, we also 
 are in this world. 
 
 18. Fear is not in charity: but 
 perfect charity casteth out fear, 
 because fear hath pain. And he 
 that feareth, is not perfected in 
 charity. 
 
 paraphrase. 
 
 manifested towards us in sending his Son to redeem 
 us. God is the essential uncreated charity, from 
 whom, as from its fountain, all created charity flows ; 
 and he who abides in created charity, and through it, 
 adheres to uncreated charity, abides in God, and God 
 in turn abides in him, through the medium of sancti- 
 fying grace and in the bonds of mutual friendship. 
 
 17. In this is the charity by which we love God, 
 perfected in us : —a charity which will have the effect 
 of begetting.in us confidence on the day of judgment— 
 viz., that as he is- showering down his blessings on all, 
 enemies as well as friends, so we also are in this world 
 doing good to all, 'not excepting our enemies. 
 
 18. True and genuine charity begets confidence on 
 the day of judgment, and, is therefore, incompatible 
 with that servile fear, which dreads God’s justice on 
 account of past sins, and is so opposed to confidence ; 
 perfect or genuine charity excludes every such fear ; 
 because, this fear has joined to it,an anxiety and tor¬ 
 ture of mind quite incompatible with the calm peace 
 and confidence, which accompany charity. He, then, 
 that is agitated and influenced by this fear, has not 
 true and genuine charity. 
 
 Commentary 
 
 The Apostle again repeats what he had said in. the preceding verses. The charity of 
 God , or, “ the charity which God hath to us,” regards the exhibition of his charity in 
 sending his Son to redeem us. The Apostle is not tired of repeating the great charity 
 of God for us, in order to induce us, after his example, to love one another, Some say 
 
 that in the words, “ we have known,” &c., he speaks in the person of all the faithful in 
 
 general, who, from the preaching and testimony of the Apostle, and the abundant gifts 
 of the Holy Ghost, have known of the great love of God in sending his Son. “ God 
 is charity,” the uncreated fountain, from which all created charity flows, “ and he 
 that abideth in charity,” that is, adheres to uncreated charity, through-the bond of 
 created charity, which is a gift “ poured by the Holy Ghost into our hearcs ” (Rom. 
 v. 5), “abideth in God,” is united to him by sanctifying grace and friendship, 
 “ and God in him,” making his soul his habitation and the dwelling place of his 
 Spirit. // 
 
 17.. “In this is the charity of God perfected in us.” The words, “of God,” are not 
 in the Greek; by “ charity of God,” some understand the charity God has for us, the 
 
 effect of which is, the confidence we shall have in appearing before him on the day of 
 
 judgment. Others, more probably, understand it. of the charity or love we bear him, 
 or rather bear our neighbour on his account; and it is also disputed, what the words, “ in 
 this,” refer to, whether to the words immediately following, “ that we may have confi¬ 
 dence,” as if he said, the sincere and genuine love of our neighbour for God’s sake will 
 have this effect, viz., that it will beget confidence on the day of judgment—similar is the 
 idea (chap. iii.. 21); or, to the words, “ because as he is,” &c., as if he had said, in this 
 is the charity by which we love God, or rather our neighbour for his sake, perfected in 
 us, viz., that as he does good to all, “ raining on the just and unjust,” so we also should 
 love our neighbour, and do good to our very enemies. This perfect beneficent charity 
 shall afford us confidence on the day of judgment.. The latter construction (which has 
 been adopted in the Paraphrase), seems more in accordance with the Greek reading of 
 the text, on KadaiQ tKUvoQ evnv Ka\ ii/uelg ta/xev kv rut nua/jo) tovtu). 
 
 18. The object which the Apostle has in view in this verse, is to prove that charity 
 gives us confidence in the day of judgment (verse 17). “Fear is not in charity.” The 
 word “ fear,” may be understood either of human fear, produced by the apprehension of 
 bodily punishment, loss of goods, &c., or of perplexing fear, which makes us dread the 
 justice of God, on account of our past or present state of sin ; or of servile fear, which 
 
43*5 
 
 1 ST. JOHN, IV. 
 
 ttest. 
 
 19. Let us therefore love God, 
 because God first hath loved us. 
 
 20. If any man say, I love God, 
 and liateth his brother ; he is a 
 liar. For he that loveth not his 
 brother, whom he seeth, how can 
 he love God,’ whom he seeth not ? 
 
 J>arapbrase* 
 
 19. Let us, then, love God, since he first loved us, 
 even when we were his enemies, having sent his Son 
 to redeem us. 
 
 20. The best proof that we love God, is the love of 
 our neighbour. If any person say, or even think in 
 his mind, that he has the prescribed love for God, and 
 at the same time hate his brother and exclude him 
 from his affection; such a man is a liar and grossly 
 deceives himself; for, he that loveth not the visible 
 image of God, viz., his brother, whom he sees—whose 
 wants he knows—with whom he shares the same com¬ 
 mon nature—on whom he depends for mutual aid and 
 assistance—how can he love God whom he seeth not, 
 who lies far beyond the reach of the senses ? The 
 thing is impossible. 
 
 Commentary 
 
 makes men avoid sin, solely from the dread of punishment. Now, charity excludes all 
 such fear, but particularly the perplexing fear of God’s judgmenbon account of our sins ; 
 for, those who are in charity have no such fear, exclusive of confidence, hanging over 
 their heads. “ Perfect charity,” real, genuine charity, whether initial or more perfect, 
 
 “ casteth out fear, because fear hath pain,” that is a torture and anxiety of mind, incom¬ 
 patible with the calm and peace which charity carries with it. Others understand the 
 words, “ hath pain,” to mean, hath pain, or punishment, for object. “ And he that 
 feareth, is not perfected in charity,” that is, the man who observes God’s commandments, 
 solely from fear of punishment, and acts under the influence .of servile fear, such a 
 person has not that genuine and perfect charity, which jthe Christian Law; requires, and 
 cannot “have confidence in the day of judgment ” (verse 17). 
 
 The question which the Apostle here considers, does not regard how far fear may 
 influence those who are perfected in charity, in avoiding the offence of God; but it 
 regards either the avoidance of sin, solely from fear of punishment, or the fear and 
 anxiety regarding God’s judgment, on account of past and present sins. Of course, the 
 Apostle does not here consider filial fear, or, the fear of displeasing God ; for, the more 
 we love God, the more we reverence him and fear to offend him. The very powers 
 tremble, and are seized with reverential awe, in his presence ; are we not all recommended to 
 “ work out our salvation with fear and trembling ? ” 
 
 19. “ Let us, therefore, love God.” The Greek has nottherefore,” nor “God,” 
 it runs thus : “let us love him, because he first loved us.” The Alexandrian MS. sup¬ 
 ports the Vulgate. According to our reading, the Apostle now addresses to us the same 
 exhortation to love God, which, in verse 11, he addresses to us, regarding the love of 
 our neighbour, grounded on the same reason, viz., the, pure and gratuitous love of God 
 for us, manifested, in a special manner, in the Incarnation of his Son—“ Because he 
 first loved us,” which shows the inseparable connexion that exists between the love 
 of God and of our neighbour The Greek for, “ let us love,” ayanwjxev, may be also 
 rendered, we love. 
 
 20. In this verse, the Apostle points out the test which God requires of our love for 
 himself, and he shows by an argument, a minore ad majus , that no one can love God and 
 hate his brother. 
 
 “ If any man say, I love God, and hateth his brother,” if he say it, either in word, 
 or conceive it in his mind, such a man “ is a liar,” he both says and conceives what 
 is perfectly untrue ; he imagines two things to co-exist, which are perfectly incom¬ 
 patible, “for.he that loveth not his brother whom he sees,” (the Apostle puts loinng 
 not —when and where it is a matter of duty to manifest our love for our neighbour—• 
 and hating him , on the same footing), if a man cannot love the visible image of God, 
 viz., “ his brother whom he sees,” whom the knowledge of his wants, together with a 
 sense of mutual dependence, as well as the participation of the same common nature, 
 should induce him to love and relieve in his necessities; if, in one word, he cannot 
 
 
1 ST. JOHN\ IV. 
 
 437 
 
 Uc%t. , paraphrase. 
 
 21. And this commandment we 21. Moreover, no one can love God and violate his 
 have from God, that he, who loveth commandments ; now, it is a commandment of God, 
 God, love also his brother. that we should love our brother. Hence, no one can 
 
 hate his brother and love God. 
 
 Commentary. 
 
 comply with the more easy, and to him, the more natural branch of the precept of 
 charity, how can he discharge the more difficult, in loving “ God whom he sees not,” 
 who is placed far beyond the reach of the senses ? And, although the supernatural love 
 of our neighbour be not more easy than the love of God, since it is on account of God 
 we love our neighbour, and hence, the supernatural love of him involves the love of God; 
 still, as natural affection would appear to precede in the mind the love of charity, the 
 man who has not natural affection proves that he is wholly indisposed for the love of 
 charity. 
 
 21. Another reason why a man cannot love God and hate his neighbour, is that the 
 best proof we can give of our love of God is, the observance of his commandments. 
 “ If you love me,” says our blessed Lord, “ keep my commandments.” Now, it is one 
 of God’s commandments, that we should love our brethren, as we love ourselves. The 
 man, therefore, who hates his brother, or does not love him as he ought, that is to say, 
 “in deed and truth,” or relieve him in his necessities, such a man violates the command¬ 
 ments ; and, therefore, cannot love God.- 
 
 ■ 
 
 
433 
 
 1 ST. JOHN, V. 
 
 CHAPTER V. 
 
 Hnalssts* 
 
 I n this chapter, the Apostle continues his exhortation to brotherly love ; he considers our 
 brethren as sons of God, and under this respect, he exhorts us to love them, since our 
 love of ike Father involves the love of his sons (verse i). He gives a mark for knowing 
 that we love our neighbour, viz., if we love God himself and observe his commandments 
 (2). The surest test of our loving God himself is to keep his commandments, and this 
 duty is not too grievous to the sons of God, aided by his actual graces (3). He shows 
 that His commandments are not grievous to the sons of God, since, every description of 
 persons born of Him have conquered the world, and thus observed his precepts, and the 
 instrumental * cause of this victory is faith (4)* viz., the faith in Christ, as God and 
 man (5). 
 
 The Apostle next proves Christ to be Saviour of the world, of whom the Prophets pre¬ 
 dicted, that he would redeem mankind by water and blood,—and the Holy Ghost also, 
 on divers occasions, testified that he was true God and true man (6). He next adduces 
 three undoubted witnesses in heaven (7), and three witnesses on earth, to prove the 
 Divinity and Humanity of Jesus Christ (8). He contrasts the superior excellence of 
 the Divine testimony with the testimony of men, which is considered, in some cases> as 
 final and decisive (9). 
 
 He tacitly exhorts and stimulates them to persevere in the faith of Christ, by pointing out 
 the advantage of this faith, and the spiritual'and eternal ruin which its refection 
 entails on us (10). One of the fruits of this true faith is, eternal life (11, 12). 
 Another result of this faith is, a firm confidence of obtaining from God the objects of 
 our lawful petitions (14, 15). 
 
 He takes occasion, from the mention of the confidence with which all true Christians should 
 approach the throne of God, to recommend the exercise of charity in behalf of their 
 sinning brethren. He tells them to pray confidently for such pei'sons; for, in certain 
 cases, their prayers will be attended to. He does not hold out the sa?ne encouragement 
 incase our brethren may fall into sins of a certain ■ description which he calls “ sins 
 unto death” (16;. He points out the blessings exclusively enjoyed by the children of 
 God—they are preserved froi?i sin and the ty?’anny of the devil, and they only are thus 
 favoured (18, 19). He shows the source of these blessings — Christ our Saviour (20). 
 He cautions them against idol worship (21). 
 
 n 
 
 ZEejt. 
 
 1. WHOSOEVER believeth that 
 Jesus is the Christ, is born of God. 
 And every one that loveth him who 
 begot, loveth him also who is born 
 of him. ,, 
 
 // iparapbrase. 
 
 1. Every one who believes that Jesus is the long 
 expected Messiah promised by the prophets, is spiri¬ 
 tually born of God by sanctifying grace, and .every 
 one who loves the Father, loves also his Son, whether 
 natural or adopted. // i> 
 
 Commentary 
 
 1. The Apostle here inculcates brotherly love, on the ground, that our brethren are 
 sons of God, but this does not exclude from our love such of them as are not sons of 
 
1 ST. JOHN ; V. 
 
 439 
 
 , Zcz t. 
 
 •2. In this we know that we love 
 the children of God : when we love 
 God, and keep his -commandments. 
 
 3. For this is the charity of God, 
 that we keep his commandments : 
 and his commandments are not 
 heavy. 
 
 /( 
 
 4. For whatsoever is born of God, 
 overcometh the world : And this is 
 
 // paraphrase. 
 
 2. And by this we can know that we love the chil 
 dren of God, viz., by our loving God himself and 
 observing his commandments. 
 
 3. And the surest test we can have that we love 
 God is, the observance of his commandments, and 
 these commandments, whether viewed in contrast 
 with the heavy yoke of the ceremonial law of the 
 Jews, or considered in themselves, are not onerous to 
 the sons of God, aided by actual grace. /S 
 
 4. For, every description of persons, spiritually 
 born of God, be they young or old, male or female, 
 
 Commentary 
 
 God; for, these are to be loved so as to be made sons of God and true brethren in 
 Christ. “ Whosoever believeth that Jesus is the Christ,” that is, the long-expected 
 Messiah, and of course reduces this faith to practice; “is born of God,” has received 
 of him the new spiritual birth through sanctifying grace which imparts to him a new 
 essence, and makes him “partaker of the divine nature,” (2 Peter, i.) Under the faith 
 that “Jesus is the Christ,” is most probably contained the belief in all the other points 
 of revealed doctrine ; and the truths of Christ’s divine mission is prominently put 
 forward, because called in question by the heretics of the day. “ Is born of God ;” 
 this being an affirmative proposition, of course, only implies, that he is such, all other 
 conditions being observed; “ and every one that loveth him who begot,” that is, the 
 Father, “ loveth him also who is born of him,” viz., the Son, be he natural or adopted. 
 Some persons restrict the words, “ him who is born of him,” to Christ, the natural Son 
 of God. It is better, however, to give it a general signification of an adage or maxim, 
 in use among men, referring to fathers and sons generally. 
 
 2. The Apostle, in this verse, applies to a particular case, viz., as regards the 
 children of God, the adage employed in a general sense, as regarding all fathers and 
 sons in the preceding. In the foregoing part of this Epistle, he gave it as a sign and 
 argument of our loving God, if we loved our neighbour. Now, by an argument, 
 e converso, he shows, that if we love God, we love our neighbour, the love of both 
 being inseparable; for, the motive of both is the very same, as has been shown (iv. 12). 
 It may often happen, that the love of God may be better known at one time, and the 
 love of our neighbour at another, according to the nature of our immediate occupation; 
 according as we may be engaged in acts immediately affecting the divine honour, or, 
 in relieving human misery, “And keep his commandments;” this he adds to the 
 words, “ we love God,” lest any person should deceive himself by imagining that he 
 can love God, without fulfilling his precepts. 
 
 3. The best proof we can afford that we love God is to keep his commandments; 
 for, whosoever sincerely loves God, will, influenced by that love, observe all his other 
 precepts. And lest any one should be disheartened by the test of God’s love required 
 by the Apostle, he says, “ his commandments are not heavy,” which words are 
 understood by some, in a relative sense, as compared with the heavy yoke of the 
 Ceremonial Law of the Jews, “ which neither they nor their fathers could bear,” and was 
 abrogated by Christ; the precepts of the New Law are not heavy. Or, although many 
 precepts in the New Law be repugnant to the feelings of corrupt nature (v.g.)— taking 
 up our cross, renouncing ourselves, losing our lives, &c.; still, they are rendered light 
 by God’s grace, and the stimulating examples of Christ and his saints. Moreover, it 
 is likely, as appears from the entire context, that the Apostle refers to such as are sons 
 of God, and in sanctifying grace, and love him; and to such, persons nothing is 
 “ heavy ,” or burdensome. Hence, St. Paul calls all present tribulations, as compared 
 with eternal bliss, “light and momentary ” (2 Cor. iv. 17). If the commandments 
 of God are not “heavy” none of them, therefore, is impossible , as has been taught by 
 Jansenius. 
 
 4. “For whatsoever is born of God.” “Whatsoever,” that is, every description 
 of persons born of God—and this favours the interpretation of the preceding verse, 
 which understands it of all the sons of God—“ overcometh the world,” with all its 
 
440 
 
 1 ST. JOHN, V. 
 
 Uejt, 
 
 the victory which overcometh the 
 world, our faith. 
 
 5. Who is he that overcometh 
 the world, but he that believeth that 
 Jesus is the Son of God ? 
 
 6. This is he that came by water 
 and blood, Jesus Christ : not by 
 water only, but by water and blood. 
 And it is the Spirit which testifieth, 
 that Christ is the truth. 
 
 paraphrase.. 
 
 Jew or Gentile, have overcome the world, and 
 renounced all its false maxims—to such, therefore, 
 the commandments of God are not heavy—and the 
 instrumental cause by which this victory over the 
 world is obtained, is our faith. 
 
 5. And what faith is it that overcomes the world, 
 but Christian faith, of which the belief in the Divinity 
 of Jesus Christ, the eternal Son of God, is the foun¬ 
 dation ? 
 
 6. This is he, who has come into the world, Jesus 
 Christ, God and man, to save us according to the 
 prediction of the Prophets, by the water of baptism 
 and the blood of his passion, and not by water only, 
 as came the Baptist, whose baptism had only the effect 
 of preparing men for penance,.but by water and blood. 
 And we have also the testimony of the Holy Ghost, 
 bearing witness to the truth of Christ’s Divinity and 
 Humanity. 
 
 Commentary. 
 
 temptations, seductive maxims, and ruling principles, “ the concupiscence of the 
 flesh,” &c. (ii. 16). To such, therefore, the commandments of God are not heavy. 
 He next points out the source of victory, viz., “our faith,” since faith alone is the 
 foundation of all those graces which enable us to overcome the world; it alone obtains 
 for us those necessary graces; without it no one can ever have the means necessary 
 for overcoming the world. 
 
 5. “ Who is he that overcometh the world,” &c.:—In other words, no one can have 
 the faith whereby the world is overcome except he who believes “that Jesus is the 
 Son of God.’k The Apostle shows, in this verse, what the faith is, to which he refers, 
 it is the faith of which the belief in Christ’s Divinity is the foundation. Of course, he 
 supposes this Christian, victorious faith, to be'an operative faith, a faith enlivened by 
 charity, and he refers to the article regarding the Divinity of Christ in a special 
 manner, both here and in other parts of this Epistle, in consequence of the leading 
 errors of the day being specially levelled against this—the foundation of the Christian 
 religion. 
 
 6 . The Apostle here proves, that Christ is the long expected Messiah, the Son of 
 God. “Jesus Christ,” God and man, the Saviour of the world, who, as the prophets 
 predicted, was about to redeem mankind by his blood, and- expiate their sins in the 
 waters of Baptism (Ezechiel, xxxvi. 25, &c., xlvii.; Zach. xii. 13). “This is he 
 that came ” (or, as the Greek, 6 t\ 6 u*v implies, this is the man long expected to 
 co?ne), “by water and blood,” to redeem the world, and spiritually regenerate mankind 
 “by water ” of baptism “and blood” of his passion, of which the baptism in water, 
 and purifications by the shedding of blood, among the Jews, were so many significant 
 types and figures. “ Not by water only,” in which allusion is evidently made to the 
 Baptist, of whom it is everywhere pointedly asserted by the Evangelist—and the same 
 is repeatedly asserted by himself—that he came to baptize in water only, and that he 
 was sent by God for this purpose, and his baptism did not of itself remit sin, as it 
 most probably, was a mere preparation for penance, and for the true baptism instituted 
 by Christ. “ But by water and blood.” He came “ by water,” because he instituted 
 baptism of water, whereof that which issued from his side while hanging on the cross 
 was a sign ; and “bv blood,” poured forth on the cross, from which baptism, and all 
 the other channels of divine grace, derive their efficicacy. “ And it is the Spirit that 
 testifieth, that Christ is the truth ”; to the testimony of the water and blood, the Apostle 
 adds that of the Holy Ghost, who testified to the Divinity of Christ, during his sacred 
 life, working wonders in proof thereof; and after his death and resurrection, when 
 descending on the Apostles, in the form of fiery tongues, he filled them with his graces, 
 he also bore testimony to the same, in the many gifts which he bestowed on the faithful. 
 In the Greek reading the words run thus : Kai to 7 Tvtvfia konv to j xaprvpovy , on to tt ytvpa 
 
1 ST. JOHN, V. 
 
 441 
 
 TLezt. 
 
 7. And thei'e are three who give 
 testimony in heaven, the Father, 
 the Word, and the Holy Ghost. 
 And these three are one. 
 
 8 . And there are three that give 
 testimony on earth : the spirit, and 
 the water and the blood, and these 
 three are one.. 
 
 / 1 —--- - -- 
 
 Commentary 
 
 £< ttiv , rj a\ 7 ] 0 eia “and it is the Spirit that testifieth, because the Spirit is truths” 
 according to which the meaning is : the Holy Ghost also bears testimony, that Christ 
 is the expected Messiah and Saviour of the world, and this testimony is of the greatest 
 weight, because the Holy Ghost is essential truth. The Vulgate reading is, however, 
 preferable, since the question regards the truth of Christ’s Divinity and Humanity ; 
 both of which are necessary to constitute him the true Saviour of the world. 
 
 7. The Apostle now adduces the most incontrovertible evidence of the truth of his 
 assertion made in the foregoing verse, viz., that Jesus Christ was the long-expected 
 Messiah, true God and true man, who was to come and redeem mankind. The 
 witnesses here adduced are divine witnesses. (Such is the meaning of “ in heaven,” as 
 contradistinguished from “ on earth,” next verse), viz., the three Adorable Persons of 
 the Trinity, “the Father,” who bore testimony to* Christ (Matthew,, i. 2i;.iii.. 17; 
 xvii. 5 ; John, xii. 28) ;—“ the Word,” that is, the Son. He bore testimony that he 
 was himself the Messiah promised by the Father, and proved it by repeated miracles 
 (John, chap, v., verses 17, 36; viii. 14, 25 ; x. 25) ;—and finally, he testified that he was 
 the Son of God in presence of the High Priest, during his sacred Passion. “And the 
 Holy Ghost.’’ The Holy Ghost testified, that Christ was the only begotten Son of God, 
 and in his assumed nature, the Saviour of the world, viz., at his baptism by John, 
 on the day of Pentecost; and in the abundant effusion of his heavenly gifts, on many 
 occasions. 
 
 “ And these three are one.” These three witnesses, who “ in heaven,” and from 
 heaven, give a testimony certain beyond all doubt, regarding Christ’s Divinity and 
 Humanity, His Mediatorial and Redemptory qualities, as man-God, although distinct 
 in Person, are one and indivisible in the same divine nature and essence. The word 
 “one” is taken in the same sense in which it is taken in chap. x. of John, where our 
 Redeemer says, “ /’and the Father are one,” that is, we possess the same power and 
 the same divine essence. Hence, the evidence which St. John here adduces is that of 
 the Godhead, three in Person and one in nature. 
 
 8. And there are three earthly and created witnesses (such is the meaning of “on 
 earth,” as contrasted with “ in heaven,” in the preceding verse), viz., “ the Spirit,” 
 that is, the created soul of Christ, which he breathed forth with a loud cry upon the 
 cross; from the mode in which this happened, the Centurion cried out, “ truly this 
 ma?i was the Son of God,” (Mark, xv. 39), “and the water and the blood.” The 
 “ water ”—the first and chiefest of material elements—which flowed from his side 
 extended on the cross, and the “ blood ”—the first of the four humours whereby animated 
 creatures live—which likewise flowed therefrom, and which he abundantly shed during 
 his entire Passion, proved him to have a true body. He had, then, a true body and 
 a soul (“ spirit.”) These three witnesses, therefore, prove him to be a.real man. They 
 also prove him to be truly God also ; since the very mode in which he expired 
 convinced the Centurion, at the foot of the cross of this; and his laying down his life 
 freely , and reuniting, by an astonishing effort of his own power, his soul and body in 
 his Resurrection, the circumstances, and mode, and time of which he predicted before* 
 
 paraphrase* 
 
 7. For, there are three divine and uncreated witnesses, 
 who, in heaven and from heaven, bear testimony both 
 to angels and men, that Christ is true God and true 
 man, and the Saviour of the world, viz.; the Father, 
 the Word (or Son), and the Holy Ghost, and these, 
 although three in Person, are one in Nature. 
 
 8. And there are three earthly and created witnesses 
 that bear testimony on earth to the reality of the 
 same Divinity and Humanity in Jesus Christ, viz., the 
 water, and blood, that issued from his side on the 
 cross, and his soul which he breathed forth, when 
 expiring ; and these three witnesses concur in one and 
 the same testimony. 
 
442 
 
 1 ST. JOHN ; V. 
 
 Commentary. 
 
 hand, also proves the same. “And tliese three are one,” that is (as is more clearly- 
 expressed in the Greek, dc, to ev elolv, unto one ); they conspire together and concur in 
 one and the same testimony, viz., that Jesus Christ is both God and man. 
 
 The authenticity of this passage, from the words of verse 7, “ in heaven,” to the 
 words of verse 8, “on earth,” inclusively, has been disputed, and has given rise to 
 several learned critical dissertations, for and against. It may be fairly asserted that, 
 at the opening of the present century, there existed a preponderance of Protestant 
 opinion both at home and abroad, in favour of its genuineness. The preponderance of 
 Protestant opinion, however, of late years has been the other way. This change of 
 opinion among Protestants is attributable to the prevalence of the rationalistic and 
 infidel spirit, which of late has so generally infected the cultivated Protestant mind. 
 
 But as regards Catholics, while freely indulging in critical researches, which, 
 fairly followed up, only serve to throw additional light in every department of 
 science, on God’s revelation, to which natural truth can never be opposed (for, God, 
 the source of all truth, it is that “ enlightens every man ”)—whether naturally or 
 supernaturally—“ that cometh into this world ;)” they feel that the genuineness of 
 the above passage is clearly decided for them, after the twofold Decree of the Council 
 of Trent ; one, on the subject of inspired Scriptures (“ De Canonicis Scripturis ”); the 
 other, on the authenticity of the Vulgate, “ De Editione et usu Sacrorum librorum ” (SS. 
 iv.) The Decree regarding the Canonical Scriptures, after enumerating the several 
 books which are to be regarded as inspired Scripture, concludes with these words : 
 “ But should any one not receive as Sacred and Canonical the entire books themselves , with 
 all their parts, as they were wont to be read in the Catholic Church, and are found in the 
 
 old Latin Vulgate editio?i . let him be anathema .” Now, whatever latitude of 
 
 interpretation may be allowed in regard to the words, “ with all their parts,” as also in 
 regard to the authenticity of the Latin Vulgate, as decreed by the Council, one thing 
 seems beyond all question or doubt, viz., that all texts or passages establishing a 
 doctrine of faith or a precept of morals must be included. For, the very object which 
 the Council professes (loco citato) to have in view, in issuing the above Decree in its 
 present form, as well as the subjoined Decree on the authenticity of the Vulgate, was 
 to show that, in its future definitions regarding faith or morals, the Council employed 
 the revealed word of God. Hence, dogmatic texts, like the one in question, are clearly 
 included. Now, the disputed words, “ were wont to be read in the Catholic Church .” 
 They are solemnly read in the Epistle of Low Sunday and in the 8th Responsory of 
 Matins, in the office of all Sundays, from Trinity to Advent. They are also “ found in 
 the old Vulgate Latin editions The definition of the Council regarding the integrity 
 of the several books, contained in the Canon of SS. Scriptures, and the authenticity of 
 the Vulgate was grounded on the constant and public use made by the Church of these 
 books, as contained in the Vulgate Edition ; and considering the divine constitution of 
 the Church, and the promises of inerrancy divinely accorded to her, we cannot suppose, 
 for a moment, that, consistently with such promises, she could admit on the Canon of 
 SS. Scriptures, or venerate as the word of God, to be employed, as such, in her definitions 
 of faith, in her instructions to the people, in her ritualistic Decrees, &c., what was, in 
 reality, but the word of man. 
 
 But, apart from the unerring authority of the Church, the genuineness of this 
 passage regarding the three heavenly witnesses can be proved from the most unexcep¬ 
 tionable testimony. 
 
 In the Western Church it has been quoted as Divine Scripture from the earliest 
 period. In the 3rd century, we have Tertullian adih Praxeam (ch. xxv.) “ ita connexus 
 Patris in Filio et Filii in Paracleto tres efficit coherentes ”...“ qui tres unum sint,” “ non 
 unus.” St. Cyprian (3rd century) ad Jubaianum , Ep. lxxiii., “cum tres unum sint,” 
 
 &c. The same Father, de Unitate Ecclesice , says, “ Et iterum de Patre.Scriptum est.” 
 
 Et hi tres unum sunt (1 Joan, verse 7). We are assured by St. Fulgentius, in the 
 beginning of the 6th century, that, in these words, St. Cyprian referred to the 7th verse 
 of 5th chapter of St. John. 
 
 St. Jerome (5th century) in his prologue to the Canonical Epistles, refers to 
 the genuineness of this verse, and to the clear proof of the Trinity which it contains. 
 
 In the Speculum of St. Augustine (contemporary of St. Jerome), the words of verse 
 
1 ST. JOHN ; V. 
 
 443 
 
 « Commentate 
 
 7, are quoted more than once as Divine Scripture, and a proof of the Trinity founded on 
 them. Some very learned critics assert that this Speculum is the genuine production of 
 St. Augustine. At all events, the great antiquity of the work is admitted on all hands, 
 and the text in question must surely be known to him, as it would be absurd to suppose 
 him ignorant of a dogmatic text, quoted 50 vears after his death by over 400 African 
 Bishops in their Profession of Faith, in 484, addressed to King Hunneric. St. Augustine’s 
 silence elsewhere regarding this verse, may be accounted for on this ground, that it was 
 the Italic version, which was but a recension of the African, St. Augustine used. It was 
 in Italy, he first learned the Scriptures on his conversion, and it was the Italic recension, 
 to which he was so partial, he used after he returned home. Now, in this latter, the 
 words in question, from some accident, were wanting. In his Speculum , intended for 
 the unlearned, he uses the African version, to which the people were accustomed, and 
 in which these words are found. In his Tracts on the Epistles of St. John these words 
 are wanting, as these Tracts concluded with the first verses of chapter 5, before he 
 came to treat of verse 7. 
 
 Neither does he refer to the Second and Third Epistles of St. John for the same 
 reason. Vigilius, of Thapsus (end of 5th century) quotes the words of verse 7, 
 He Trinitate. 
 
 About the same time (a.d. 484^, Eugene of Carthage, in obedience to the Edict of 
 Hunneric, the Arian King of the Vandals, presented to him a Profession ot Faith framed 
 by a Council of more than four hundred Bishops, from Africa and the Islands of Corsica, 
 Sardinia, &c., of whom many endured exile and tortures, as confessors of the Faith. 
 In the second part of this Profession they quote the words of verse 7 (they make 
 no reference to them in the first part of that Profession which referred to the 
 Consubstantiality of the Word), and addressing this Arian persecutor, they unhesitatingly 
 assert, that the refutation of Arianism which the words of verse 7 contained, was “ luce 
 clarius ” (clearer than light). Surely, they would not have ventured to speak thus 
 confidently, had the slightest doubt of the genuineness of the words existed in their 
 minds, or even on the part of the Arians themselves. Nor is it to be supposed that the 
 Arians, if any doubt existed on this head, would have allowed the words to pass 
 unchallenged, as they did, without the slightest stricture or animadversion. 
 
 Fulgentius (6th century) quotes the words {de Trinitate ) also in his “decima 
 Responsio contra Arianos ”—in which he refers to St. Cyprian as quoting this verse 7 
 in his Treatise, de Unitate Ecclesice . 
 
 Besides the African, we have other Churches of the West bearing testimony from 
 the earliest date. In the Church of Spain, we have the words of verse 7 quoted 
 in the “ Collectio testimoniorum Scripturce et Patrum ” which most learned critics 
 believe to be more ancient than St. Isidore ; they are quoted also in the famous Codex 
 Toletanus of the Bible in the 8th century, also by Etherius, Contra Ehpandum . 
 They are also quoted by St. Isidore himself. “ Testimonia Scripturce de distinction 
 pcrsonarumP 
 
 In Italy, towards the middle of the 6th century, Cassiodorus, the most learned man 
 of his day, who evinced the greatest zeal and industry, and had the most ample 
 opportunities, besides, in procuring the best MSS., Greek and Latin, and collating the 
 most accurate readings, one with another, quotes verse 7, in his Complexions , or brief 
 notes on the Epistles, &c. 
 
 Italy, too, furnishes further most important evidence. We are informed by the 
 learned Cardinal Wiseman (Two Letters on 1 John , verse 7, 1832-3), that in the 
 Monastery della Cava between Naples and Salerno, was found an old Latin MS., 
 which Cardinal Maia, and himself refer to the 7th or 8th century, in which this verse 7 
 was read. Cardinal Wiseman gives the quotation, of which the following is a portion :— 
 Quia tres sunt qui testimonium dant in terra. Spiritus et aqua et sanguis ; et hii tres 
 hunum sunt in Xho. ihu. Et tres sunt qui testimonium dicunt in coelo. Pater verbum 
 et Sps., et, hii tres hunum sunt. Si testimonium hominum, &c. 
 
 The Cardinal calls attention to the fact of the 8th verse being placed before 
 the 7th in this MS. and he quotes the words of Griesbach to show that this is the 
 case in the oldest MSS.—“ Antiquiores fere anfeponunt Comma Octavum Septimo.” 
 This fully answers the negative argument founded by some adversaries on the 
 
444 
 
 1 ST. JOHN ; V. 
 
 Commentary. 
 
 8th verse being found in some MSS. after the 6th. They should prove besides, that 
 the 7th verse is not found after the 8th in the MSS. referred to, as is the case in the 
 above quotation. 
 
 From time out of mind this verse 7 was recited in the Roman Liturgy as may be 
 inferred from St. Bernard ( Sermo II., in Octava Paschce. ) Rupertus (12th century), 
 de Divinis “ Ojjiciis Lib. xiii. c. xvii. Durandus (13th century), Rational. Div. Offic. 
 Lib. vi. c. xxvii. 
 
 The Fourth Council of Lateran, at which some Greek Bishops, and the Procurators 
 of others, assisted, quotes it unhesitatingly, as SS. Scripture. 
 
 It is quoted as furnishing a dogmatic proof in the Decretals. Cap. damnamus de 
 Sumtna Trinitate, lib. i. tit. i. c. i. ; also de Celebratione Missce. Cap. in quo dam, lib. iii. 
 tit. xli., &c. 
 
 It is quoted in the prologue to the Canonical Epistles attributed to St. Jerome. 
 
 It was commented on by ancient Interpreters, without hesitation. St. Bernard, the 
 Master of Sentences, St. Bonaventure, St. Thomas. It is to be observed that St. 
 Thomas, in his Exposition of the Decretal, de Summa Trinitate , against the Abbot 
 Joachim, says—as is stated in a marginal note of the Complutensian Polyglot—that 
 the words, “ hi tres unum sunt,” in reference to the earthly witnesses, were added by 
 the Arians, which shows he regarded the rest as genuine. 
 
 The clear and uniform testimony of the African Fathers and writers from the 
 earliest date in favour of the genuineness of verse 7 is of the utmost importance, as it 
 proves that these words were found in the early African Latin Version of the Vulgate, 
 in existence before the days of Tertullian, who quotes from it. Now, this early African 
 Latin Version represents a Greek MS., from which the version was made, of an earlier 
 date than any Greek MS. of the Scripture now extant. 
 
 It is proved by Cardinal Wiseman, in one of the letters referred to, that Africa was 
 the birth-place of the first Latin version of the Scriptures. In Africa, it was most 
 needed. For, at Rome, Greek was extensively cultivated among all classes, as we are 
 informed by Juvenal (Sat. 6 ). Greek was the language employed by the earliest 
 Ecclesiastical writers in Rome. A Latin version of the Scriptures was not so much 
 needed there as in Africa, whose earliest Ecclesiastical writers wrote in Latin. More¬ 
 over, Cardinal Wiseman ( loco citato) adduces several examples of peculiar phrases and 
 constructions, clearly Africanisms, or African idioms, employed in the Vulgate, for the 
 purpose of showing that the original version was made in Africa, of which the Italian 
 was a mere Recension. The fact of the words of verse 7 being found in this old African, 
 version, is the strongest argument in its favour. It be-tng wanted in the Italian Vulgate, 
 besides being a mere negative argument, might be accounted for on the grounds of its 
 being passed over by the copyist. It is easier to suppose its omission on account of 
 Homoioteleuton and other causes, than for its insertion, if it were not found in the 
 original Greek MS.; the more so, as there is question of a public record in public use 
 from the earliest ages in the Church, containing a fundamental law of Christian faith, 
 warmly disputed by heretics from the very beginning. 
 
 The arguments against are mostly, if not all, of a ?iegative character. In view of 
 the strong positive arguments in favour of this text, these negative arguments should 
 contain the most overwhelming evidence, and considering that the text in question was 
 a public document, in public use, it is sufficient to assign probable grounds for its 
 omission in some MSS., and for the silence of some Fathers in regard to it. When 
 our adversaries assert that a reading common to all the Church, and even to heretics 
 and schismatics, is spurious and an interpolation,-, they should prove this to demonstra¬ 
 tion. Some Fathers, who omitted quoting these words in their disputations with 
 heretics, did so, not because they were ignorant of its existence, but because they did 
 not want it, having abundance of other texts to prove their point, and this in^a special 
 manner is true when the Divinity of the Son of God alone was questioned. It was 
 only when speaking of the entire Trinity they used it. This is true of Iraeneus, 
 Clement of Alexandria, Dionysius of Alexandria, Leo in his Epistle to Flavian, 
 although he must have well known the existence of such a leading Dogmatic text, 
 quoted by Cassiodorus shortly after his death. Leo quotes verse 8 after verse 6 ; but 
 this was the connection in his copy of the SS. Scriptures—moreover, verse. 7 did not 
 
1 ST. JOHN, V. 
 
 445 
 
 TLcxt 
 
 9. If we receive the testimony of 
 men, the testimony of God is greater. 
 For this is the testimony of God, 
 which is greater, because he hath 
 testified of his Son. 
 
 10. He that believeth in the Son 
 of God, hath the testimony of God 
 in himself. He that believeth not 
 the Son, maketh him a liar : because 
 he believeth not in the testimony 
 which God hath testified 6f his Son. 
 
 11. And this is the testimony, 
 
 paraphrase, 
 
 9. But, if we admit the testimony of two or three 
 men, as conclusive on any subject, how much more 
 weight should we not attach to the undoubted testi¬ 
 mony of God the Father. Now, the testimony of God 
 has been pledged in favour of the divinity of his Son 
 (Matthew, iii. 17; xvii. 25, &c.) 
 
 10. He that believeth that Jesus is the Son of God 
 and the Word Incarnate, has within himself, and 
 firmly assents to, the testimony of God -the Father 
 regarding him, and thus honours the Father; whereas, 
 he that does not believe him to be the Son of God, 
 insults and outrages the veracity of God, by making 
 him a liar, since he does not believe the testimony 
 which he has borne regarding his son, but rather rejects 
 it, as if it were false. 
 
 11. And a portion of the testimony of the Father 
 
 Commentary 
 
 bear on his subject. Most likely, some Fathers omitted quoting it, seeing it was 
 disputed, as they had other texts in abundance to prove their point. 
 
 Its disappearance from the leading Greek MSS., the Vatican (B), Alexandrian (A), 
 and Sinaitic, which are generally referred to the fourth or fifth century, may be ascribed 
 to the hurry or negligence of copyists, to Homoioteleuton ; possibly, to the artifices of 
 heretics, who may have corrupted the-copies that came into their hands, and these 
 multiplied in the transcription. At all events, the positive arguments in its favour, 
 and especially that founded on its being read in almost all Latin editions of the earliest 
 date, far outweigh, putting the authority of the Church altogether aside, all the negative 
 arguments against it. Its insertion, in case it were spurious, would be utterly unaccount¬ 
 able, as Catholics needed it not to prove Catholic doctrine, having an abundant 
 supply of other texts for the purpose.—( Vide Franzelin, de Deo Trino ; Perrone, &c.) 
 
 9. By an argument, a mmori ad magus , he sets forth,.in a still clearer light the 
 weight of the Divine, testimony, which he adduces in verse 7. If the testimony of two 
 or three witnesses, taken from among men, be regarded as final and decisive on any 
 subject, “ in the mouth of two or three witnesses every word shall standJ \ Deut. xix. 15), 
 how much more authoritative must not the testimony of God the Father be, when 
 joined to the concordant testimony of the two other Persons of the Adorable Trinity. 
 Now, “ this is the testimony of God, which is greater,” viz., that which “ he has borne 
 concerning his Son,” ( which is greater, is not in the Greek). The ordinary Greek 
 copies, in place of, “ because he hath testified,” have, rjv p fpaprvpriKe , which he hath 
 testified, as if he said the testimony of the Father, to which I refer, is that which 
 regards the Son. When it was, that the Father had borne this testimony, has been 
 already shown (verse 7). The Alexandrian and Vatican MSS. support the Vulgate, 
 and have on pepaprvpijKey. 
 
 10. In this verse is contained a tacit exhortation to embrace and retain the faith 
 regarding Jesus Christ, which the Apostle has been proposing throughout this chapter, 
 in refutation of the errors of the day, viz., that he is true God and true man, the Saviour 
 and Mediator given by God to mankind—he that believeth in the Son of God,” in 
 the sense now explained, “ hath the testimony of God in himself,” that is, firmly assents 
 to what God testified, and thereby honours him by doing homage to his veracity. 
 The words “ of God,” are omitted in the Greek, they are, however, found in the 
 Alexandrian MS. On the other hand, “ he that believeth not the Son,” (in Greek, 
 “he that bejieveth not God,” b pi) Trrrrevojv t<o 0e«* the Alexandrian MS. favours the 
 Vulgate); he that refuses to believe that Jesus Christ is the Son of God, “maketh him 
 a liar.” proclaims by this unbelief that God is a liar, having borne testimony to what 
 is false, “because he believeth not in the testimony which God had testified.” He 
 believes not what God has testified “of his Son,” viz., that Jesus is his Son, and the 
 Saviour of the world ; but rejects it as false, as if God were a liar. 
 
 11. “And this is the testimony,” that is, the following is a part of the testimony 
 
44-6 
 
 1 ST. JOHN, F 
 
 ftest. 
 
 that God hath given to us eternal 
 life. And this life is in his Son. 
 
 12. He that hath the Son, hath 
 life. He that hath not the Son, 
 hath not life. 
 
 13. These things I write to you, 
 that you may know that you have 
 eternal life, you who believe in the 
 name of the Son of God. 
 
 14. And this is the confidence 
 
 paraphrase* 
 
 regarding Jesus, is this, that he has given us, who 
 believe in him, and obey his law, the life of grace here, 
 which is a certain pledge of glory, ar.d he will surely 
 give us eternal life hereafter, and this life of grace 
 and of glory is attributable to the saving merits of his 
 Son. 
 
 12. He that has the Son residing in him, owing to 
 
 his lively operative faith, has within himself the 
 fountain of all grace, and the source of eternal life. 
 On the other hand, he that has not this lively operative 
 faith in the Son of God, has no claim or title to 
 eternal life. v 
 
 13. These things I have written to you, regarding 
 the utility and necessity of faith in Christ, in order 
 that you who believe in the Son of God, may know 
 that you have here a sure claim to eternal life, and 
 may thus be stimulated to perseverance in the same 
 faith. 
 
 14. Another result of our sincere faith in Christ is, 
 
 Commentary 
 
 which the Father “hath testified of his Son,” (verse 10), or the result of our faith in 
 this testimony is, “ that God had given to us eternal life,” in its certain seed, viz., 
 sanctifying grace, in hope here, and in the actual possession of it -hereafter. “ And 
 this life isin his Son,” that is, his Son is the meritorious cause of the graces which 
 God imparts to us here, and of our glory hereafter. The practical advantage, resulting 
 to us from God’s testimony, concerning his Son, and from our faith in it, is life eternal, 
 which is to be obtained through his merits ; he, therefore, is justly entitled to be termed 
 our Saviour. 
 
 12. The Apostle^ here, again exhorts them to have faith in Jesus Christ, on the 
 grounds both of its great utility, “hath life,” and of its necessity, “he that hath not,” 
 &c., “ hath not life.” 
 
 “ He that hath the Son,” means, he that believes in the Son of God, and, of course, 
 it is understood, obeys his law, thus having a faith that worketh by charity, hath 
 life, has within himself the source, and a sure pledge of eternal life. Whereas, “ he 
 that hath not the Son of God,” either by not believing in him, or who, although he 
 believes, still, obeys not his law, whose faith, therefore, is dead and inoperative, such a 
 man “ hath not life.” There is no other name under heaven, given to men, wherein they 
 may be saved (Acts, iv. 12), “ no one comes to the Father but by me” (John, xiv.) 
 The Apostle thus particularly insists on the necessity of faith in Christ, owing to 
 the errors of the time, which were specially directed against this fundamental point of 
 belief. 
 
 13. “ These things,” which have been mentioned in the preceding verse, “ I write to 
 you,” (in Greek, typaipa, I have written to you), “that you may know, that you have 
 eternal life,” that is, a claim to eternal life, and a sure earnest here, which, however, 
 is not inamissible ; “ you who. believe in the name of his Son,” or, in his Son himself. 
 Name, is used for the person named. In some Greek copies, these words, and that you 
 may believe in the name of the Son of God, are added, and must mean, unless we fall into 
 a useless tautology, that you may persevere in the same belief, which you hold at 
 present. The same is, however, sufficiently implied in our version, since it was to 
 encourage them to persevere in the faith, notwithstanding the allurements of pleasure 
 and the pressure of persecution, that he writes these things. The words are wanting 
 in the Alexandrian and Vatican MSS., which support the Vulgate reading.. Similar 
 are the words of the gospel: “ These things are written that you may believe that Jesus 
 
 is the Christ the Son of God; and that believing you may have life in his name .—- 
 (John. xx. 31). 
 
 14. Another fruit of our sincere faith in the testimony of the Father regarding his 
 Son, Jesus Christ, is a strong feeling of confidence, which springs from this faith, that 
 
447 
 
 7 ST. JOHN, V. 
 
 TTejt. 
 
 which we have towards him : That, 
 whatsoever we shall ask according 
 to his will, he heareth us* 
 
 I S* And we know that he heareth 
 us whatsoever we ask : we know 
 that we have the petitions which 
 we request of him. 
 
 lparapbrase. 
 
 an assured confidence which we have regarding him, 
 that whenever we ask anything of him, which is con¬ 
 formable to his will, both as to the object and manner 
 of petition, he hears us, as far as it may be expedient 
 for our true welfare. 
 
 15. And not only have we confidence, but we know 
 that he will hear us in regard to whatever we shall ask 
 of him (of course, according to his will), for, we 
 know that he has granted the petitions which we have 
 heretofore made to him. 
 
 Commentary 
 
 whatever we ask of him, he will hear us, provided it be “ according to his will.” In 
 order that our prayers should have the effect of infallible impetration, certain conditions 
 are required ; for, sometimes, we do not obtain the fruit of our prayers, “ because 
 we ask amiss” (St. James, chap, i.) One general condition, in which all the others are 
 included, is, that our prayers “ be according to God's will? and the will of God is, first, 
 as regards the object of petition., that it be necessary or useful for our salvation ; if there 
 be a question of temporal blessings, they should be petitioned for always conditionally, 
 with a spirit of conformity to God’s holy will. Spiritual blessings, whether necessary 
 or useful, are to be petitioned for absolutely. Secondly, as regards the 7 node of 
 offering up our prayers, “ the will of God ” is, that they be presented with piety and 
 perseverance; piety implies, first, a certain and undoubted faith in all that God had 
 revealed in general, as. also a particular faith that God would grant us the effect of our 
 lawful petitions, as far as it may be expedient for us—a firm confidence in obtaining 
 the effect of our petition grounded an God’s fidelity, liberality, and mercy—attention 
 and devotion in presenting our petition—also, the virtue of humility. Piety also 
 implies, that a man is in the state of grace, or at least, disposed to return to God by 
 penance. It is needless to add, that the condition of perseverance in prayer is almost 
 ’ everywhere recommended and inculcated in the SS. Scriptures. Besides the above 
 mentioned conditions, St. Augustine and St.. Thomas require, in order that prayer 
 would be infallibly impetratory, that a man pray for himself; for, says St. Augustine, 
 the promise is, “ dabit vobisf “ he will give it to you ” (John, xvi.) And, moreover, our 
 neighbour, in whose behalf we offer up our prayers, may place an obstacle to its effect. 
 Hence, according to them, it is only to prayer in behalf of one’s self, the promise of 
 infallibly granting a request is made. Others do not require this latter condition for the 
 infallible efficacy of prayer. In a just man, prayer, as a work supernaturally good, is 
 meritorious of a reward de condigno , but whether, in a just man or sinner, who wishes 
 to be converted, it is infallibly impetratory, if accompanied with the requisite conditions ; 
 and this infallible effect is not founded on God’s justice, but on his mercy and 
 simple fidelity. 
 
 15. Here he repeats the same thing asserted in verse 14; and, he says, that we have 
 not only confidence, but we know, that he hears us “ whatsoever we ask.” Of course, 
 it is implied, that we ask “according to Gods will.” This knowledge is grounded on 
 the experience which we have, that our past prayers have been heard, and our past 
 petitions granted by him, “we know that we have the petitions which we request of 
 him for, “ we request,” it is in the ordinary Greek, T)rrjKa/j.ev, “we requested ,” as if 
 we had a certain guarantee of being heard in future, in the fact of our having been 
 heard by him on past occasions. In the Greek, the particle “ if,” is used in the first 
 part of the verse, thus, ital kav oiZap,tv, “ and if we know , that he heareth us, whatsoever 
 we ask, we k?iow that we have the petitions which we have requested of him." Estius sup¬ 
 poses, that the same particle “if,” is understood in the latter member of this verse also, 
 and that the whole sense is completed in verse 16, according to the Greek reading, 
 thus : “ If we know that he heareth us..., and if we know that we have the petitions,” 
 &c., then the conclusion is, “ that if any man know his brother to sin,” verse 16, “ let him 
 ask ” for him. This would appear to be the construction and meaning according to the 
 
44« 
 
 1 ST. JOHN, V. 
 
 "Cert. 
 
 16. He that knoweth his brother 
 to sin a sin which is not to death t 
 let him ask, and life shall be given 
 to him, who sinneth not to death. 
 There is a sin unto death : for that 
 I say not that any man ask. 
 
 paraphrase* 
 
 16. Should, then, a person know that his Christian 
 brother has committed a mortal sin, which is not a sin 
 unto death, let him pray for him, and the spiritual life 
 of grace, whereof the commission of such a sin has 
 deprived his brother, will be restored to him, whose 
 sin does not contain the peculiar malignity of being 
 unto death. I say, whose sin is not unto death; for, 
 there is such a thing as a sin unto death ; in case a 
 brother pommit a sin of this sort, I do not tell every 
 one to pray for such a person with the same confidence 
 he would have in praying for the remission of the sin 
 which is not unto death. 
 
 Commentary 
 
 Greek reading referred to. The Vatican MS. has Kaiav oitia/xev, in support of the 
 Vulgate.' 
 
 16. This verse is a conclusion drawn from the two preceding verses, thus : since we 
 have confidence, and know that God will hear our petitions in future, as he has heard 
 them on former occasions, I recommend to you, therefore, the exercise of fraternal 
 charity towards your sinning brethren ; “ he that knoweth his brother to sin ” (in 
 Greek, tavriQ tov ade\(poy civtov afxapravovTa if any one shall see his brother sinning) 
 “ a sin which is not unto death, let him ask, and life shall be given ” to such a brother* 
 at his request. The great difficulty in this passage is, to determine- what is meant by 
 “ a sin unto death,” and by “ a sin not unto death.” In the first place, it is clear the 
 difference between them cannot consist in this, that one is venial, and the other mor¬ 
 tal ; for, St. John supposes the sin “ not unto death,” to take away spiritual life, “ life 
 shall be given to him who sinneth not unto death;” and hence, to be a mortal sin. 
 The “ sin,” therefore, “ which is unto death, y must be a mortal sin, of some peculiar 
 enormity or aggravation. Some interpreters understand it of wilful apostasy from the 
 faith; others of any mortal sin, wherein a person obstinately intends to persevere, and 
 owing to which he refuses to do anything towards extricating himself, from the wretched 
 state in which he is ; so that it refers to a sort of temporary impenitence in sin. Some 
 understand it of final impenitence; but, this opinion is improbable; for, final impeni¬ 
 tence is known only at death; but with reference to the sin, of which there is question 
 here, St. John supposes, that we can know that our brother has fallen into it. The 
 Greek is more expressive, if any one see his brother sinning , &c. Moreover, St. John 
 would not have a person free to pray for one who died in final impenitence ; whereas, 
 here, he neither commands nor prohibits it, “ I say not that any man ask.” 
 
 “ There is a sin unto death.” He uses these words to show that it is not without 
 reason he made mention in the preceding, of a man sinning not unto death. 
 
 “ For that I say not that any man ask.” The Apostle does not command us to 
 pray for such a sinner, with the firm confidence of being heard in his behalf, with which 
 we ordinarily present our petitions to God. The conversion of such a person is the 
 result of a very great grace on the part of God, and requires an abundant degree of 
 favour and acceptability with Him, on which every person cannot, without a certain 
 degree of presumption, calculate. The Apostle does not prevent our praying for such 
 a person ; for, we ought to pray for our enemies and persecutors, be they ever so 
 obstinate in evil; he only abstains from holding out cerlain hopes, that our prayers 
 will be always heard, in the case of a sinner of this sort. Of course, whatever 
 interpretation we adopt of this passage, we know from faith, that God wishes not the 
 death of any sinner, but “that he be converted and live” (Ezech. xxxiii. ii ; Isaias, 
 iii. 18). There is no sin, for the remission of which, the Lord has not left power with 
 his Church. 
 
 “ A sin unto death,” probably refers to the sin of apostasy from the faith, and some 
 other heinous sins, which are seldom, and with difficulty, remitted. The Apostle gives 
 very little encouragement to such as pray for sinners like these, to expect that their 
 petitions will be heard. 
 
1 ST. JOHN, V. 
 
 449 
 
 UCi’t. 
 
 17. All iniquity is sin. And 
 there-is a sin unto death. 
 
 18. We know that whosoever is 
 born, of God, sinneth not: but the 
 generation of God pveserveth him, 
 and the wicked one toueheth him 
 
 not. 
 
 19. We know that we are of God, 
 and the whole world is seated in 
 wickedness. 
 
 20. And we know that the Son 
 
 paraphrase* 
 
 17. Every violation of the equity and rectitude of 
 God’s law, or every injustice or injury done to God, is 
 a sin ; and the sin which is unto death contains an 
 injury against God of greater enormity, than is ordi¬ 
 narily contained in mortal sins. 
 
 . 18- We know from the principles of our faith, that 
 whosoever is become the adopted son .of God, and 
 receives of him a spiritual birth through sanctifying 
 grace, commits no grievous sin; the infusion of 
 sanctifying grace, whereby he was begotten of God, 
 will, however, preserve him, and the devil cannot reach 
 him, so as to tempt him to commit grievous sin. 
 
 19. We know that we and all good Christians are 
 born of God, and we only; for, all the rest of mankind, 
 lovers of the world and earthly pleasures, are placed 
 under the power of the devil. 
 
 20. We know as a certain matter of faith, that the 
 
 Commentary. 
 
 17. “All iniquity,” i.e., every violation of the rectitude and equity of God’s law, 
 “is sin;” for, sin is defined to be, “ factum , dictum vel concupitum contra legem Dei 
 eternamP (St. Augustine, lib. ii. 27, contra Faustum. ) “And there is a sin unto 
 death,” i.e., although every violation of God’s law be a sin, there is a peculiar violation 
 of his eternal law, which is called and is, “ a sin unto death.” There is a difference of 
 degree both in intensity and effect between the sin unto death, and others. In The 
 Greek, instead of “ there is sin unto death,” it is, e(ttiv vfxapria ov TpoQ 6avarov, 
 there is a sin not unto death. However, there is no difference in the sense, because in 
 the expression, “ there is a sin unto death,” is implied the existence of such a thing as 
 “ a sin not unto death,” and vice versa. 
 
 18. The Apostle having digressed, at verse 14, from the subject of recommending 
 
 persevering and practical faith in Jesus Christ, which he had been inculcating through¬ 
 out the chapter, now returns to the same, and shows the advantages of this persevering 
 faith. Not only will the remission of past sins, but also preservation against future 
 sins, be the fruit of it. “Whosoever is born of God,” i.e., has been partaker, in a 
 certain sense, of the divine nature, and received a new nativity of him, by sanctifying 
 grace, “sinneth not,” i.e., commits no grievous sin. so long as he remains a son of 
 God ; for, with a state of grievous sin, the state of divine sonship is incompatible. 
 And hence, every one should strive to persevere in that state, “but the-generation of 
 God preserveth him,” i.e., the sanctifying grace whereby he was born of God, and the 
 spiritual strength therein imparted to him, will preserve him. In the ordinary Greek 
 it is, ci A A.’ 6 ytyrr/OeiQ etc rov ®eov rrjpe 1 iavrov, he that is begotten of God keepeth himself. 
 The Vatican reading is “ keepeth him,” rrjpti avrov. Of course, this does not imply 
 inamissibility of grace ( vide iii. 6-9). “ And the wicked one,” i.e., the devil, “ toueheth 
 
 him not,” he., cannot induce him to commit sin. 
 
 19. “We know,” i.e., we Apostles know, “that we are of God,” i.e., that we, and 
 all good Christians, are born of God; and hence, safe from sin, and out of the reach of 
 the fraud and violence of the devil, as long as we preserve in ourselves this heavenly 
 seed of sanctifying grace, “ and the whole world,” i.e., all the rest of mankind, lovers 
 of the world and of earthly pleasures, solely influenced by its leading corrupt maxims, 
 viz., “ the concupiscence of the flesh, the concupiscence of the eyes,” &c. (chap. ii. 16), 
 “ is seated in wickedness,” i.e., are placed under the dominion of the wicked one, who 
 is called in Sacred Scripture, “the prince of this world” (John, xii. 31 ; and Ephes. 
 chap, ii.), “ the prince of the power of this air, that now worketh on the children of 
 unbelief”— (see also Colos. chap, i.) Hence, as all the world besides are under the 
 pc wer of the devil, we are stimulated to persevere in the true faith, which alone will 
 rescue us from his dominion. 
 
 20. The Apo tie closes the Epistle by proposing anew the great subjects of faith 
 which pervade the entire Epistle, viz., the Divinity and Humanity of Jesus Christ— 
 
 VOL. 11. 2 f 
 
450 
 
 1 ST. JOHN ; V. 
 
 uci% 
 
 of God is come : and he hath given 
 us understanding, that we may 
 know the true God, and may be in 
 his true Son. This is the true God, 
 and life eternal. 
 
 21 . Little children, keep your 
 selves from idols. Amen. 
 
 fl>arapbrase, 
 
 eternal son of God has come amongst us, by assuming 
 human nature, to be our Redeemer; and has given 
 us a supernatural knowledge, so as to know the true 
 God, and to be united and incorporated with his true 
 and consubstantial Son, Jesus Christ. This Son is 
 true God, of the same divine essence with his Father, 
 and is both the object in the fruition, as well as the 
 meritorious cause, of eternal life. 
 
 2i. Dearly beloved children, carefully guard 
 against joining in any way in the worship, of idols* 
 Amen. 
 
 Commentary. 
 
 articles which the heretics of the day had specially impugned; and he also shows the 
 source to which we are indebted for our being rescued from the dominion of the wicked 
 one, and segregated from the rest of men, viz., faith in Jesus Christ. “We know that 
 the Son of God is come,” i.e., that Jesus Christ, who is the eternal Son of God, “ is 
 come,” has assumed human nature, to redeem us, “and hath given to us understanding 
 to know the true God.” (The word “ God,” is not in the Greek. It is, howevet, found 
 in the Alexandrian MS.) Unlike the unconverted Pagans, who adore idols, and 
 obey their passions like brute beasts, we have received from Jesus Christ “under¬ 
 standing,” reason, and spiritual faculties and knowledge, whereby we “ know,” by a 
 supernatural knowledge, and obey and serve “ the true God,” viz,, God the Father, 
 “ and may be in his true Son,”/.<?., incorporated with him by sanctifying grace, and 
 ingrafted on him, as branches of the same tree. In the Greek the reading is, icai 
 Etrjiev ev to) a\r) 6 ivuj, ev tu> vho avrov hjfrov Xpicrrw, and we are in the true one , in his Son 
 Jesus Christ. The first member probably refers to God the Father. “ This is the 
 true God, and life eternal,” refers to the words immediately preceding, and must refer 
 to them only; for, to say that it refers to the words, “true God,” as is asserted by 
 Erasmus, would be quite absurd, since it would mean : “ this true God is true God . 7 
 Hence, it refers to Jesus Christ, who, therefore, is “ true God,” and “eternal life,” 
 i.e., the object of the beatific vision in heaven, and the meritorious cause of eternal 
 life. 
 
 2i. “Keep yourselves from idols,” i.e., idol worship of every kind, or from 
 externally joining in any way in the worship of idols—a crime which was frequently 
 committed by partaking of idolothytes, or meats offered to idols, in circumstances 
 calculated to scandalize their weaker brethren, or endanger their own faith. Hence 
 it is, that St. Paul strongly cautions the early Christians in this matter (r Cor. chap, 
 viii. and x.}; and hence, also, the occasion of the decree of the Council of Jerusalem on 
 the same subject (Acts, chap, xv.) This verse furnishes an instance of Protestant 
 perversion of the Sacred Text. In some Protestant editions of the Bible, the verse is 
 translated thus: “my little children, keep yourselves from images .” Whereas, the 
 text is, anro nor EicoXu)r, “ from idols.” The object of such corruption obviously 
 was to bring an argument against the Catholic practice of venerating images and sacred 
 relics. 
 

 THE 
 
 SECOND EPISTLE OF ST. JOHN. 
 
 CHAPTER I. 
 
 • 3ntro&uctton. 
 
 Canonicity of. —This, as well j as the Third Epistle of St. John, is reckoned 
 among the Deutero-canonical Books of Scriptures, that is to say, those books the 
 Divine authority of which was not always admitted in the Church. Their authen¬ 
 ticity also had been questioned. Many among the ancients, whose opinion is embraced 
 by Erasmus, looked upon them as the production of another John, called the Senior, 
 of whom there is mention made in the writings of Papias ( vide Eusebium lib. 3). 
 Historic, cap. ultim ., St. Jerome , de Script. Eccles). However, it is now a point of 
 Catholic faith, defined by the Council of Trent (SS. 4), that they are both divinely 
 inspired Scripture, written by St. John, the Apostle. The Councils of Carthage (3rd) 
 and of Laodicea, preceded the Fathers of Trent, in the same declaration. The 
 earliest among the Fathers quote from them, as inspired Scripture. Tertullian {de 
 Prcescriptionibus , ch. 33, et libro iii. 14, et lib. iv. 5, contra Marcionem ), says, the author 
 of these, and of the Apocalypse,, is the same—viz., John the Apostle. Clement, of 
 Alexandria, commented on both Epistles, as the production of the Apostle. 
 Innocent I. ( Ep . 3, ad Exuperiuni) places them on the catalogue of inspired 
 books. St. Augustine (lib. 2, de Doctrina Christiana ), St. Jerome (Epistola 85) 
 quote them, as the inspired production of the same. Since the fourth or fifth century 
 they have been regularly received by the Church as divinely inspired, and written by 
 St. John. 
 
 To whom Addressed. —It is addressed to “ the lady Elect and her children 
 (ch. i. 1).—But it is warmly controverted, whether, by “ the lady Elect,” is meant a 
 particular person, or some particular Church, to which St. John wishes to impart 
 encouragement and consolation, and wishes to put on their guard, against the prevailing 
 heresies of the day. Mauduit, in a learned dissertation, endeavours to prove the latter 
 supposition to be the more probable. The former opinion, which understands the word 
 of a certain lady of quality, is the more common. Whether “Elect” was her proper 
 name, or an epithet given her for her superior virtues and endowments, is a matter not 
 determined upon either. By some it is contended that it was her-proper name, and 
 that the article was omitted in the Greek, on this account. Others maintain it 
 was only an epithet given her on account of her virtues, and, particularly, her 
 generous charity towards the preachers of the gospel, and distressed Christians, so 
 much commended by St. Paul in his first Epistle to Timothy, “ si pedes sanctorum 
 lavit.” The Greek construction, which places “ elect ” before “ lady,” tuXtur?) nvfnu, 
 
 
 
452 
 
 INTRODUCTION TO 2 ST. JOHN I 
 
 favours this opinion; so does the application of the same term to her sister (verse 13); 
 for, it is not likely there were two of the same name in one family. Moreover, the 
 Latin interpreter, who rendered the Greek word “ enXeicra,” in Latin, “ Electa ,” seems 
 to favour the same opinion. However, nothing can be determined for certain, on 
 this subject. 
 
 When and where Written. — Both are uncertain. It is likely, it was written 
 at jEphesus, where St. John died in the the third year of Trajan, and ninety-ninth year 
 of the Christian era. And it is equally probable, that it was written at the close of 
 his life. 
 
f 
 
 THE 
 
 SECOND EPISTLE OF ST. JOHN. 
 
 CHAPTER I, 
 
 Hit alysts. 
 
 The Apostle conveys to Electa and her children the love and spiritual affection not only of 
 himself but also of all true Christians, who are incorporated with them in the profession 
 of the same faith (ver. i, 2). He wishes them the fulness of all heavenly and spiritual 
 blessings (3). He next congratulates her and her children on their progress in Christian 
 virtue (4); and exhorts them to the performance of good works, especially the works 
 relating to fraternal charity (5). He thus confutes the demoralizing error of Simon 
 Magus, regarding the sufficiency of faith only. He then exhorts them to fulfil God's 
 command'ments ; and, in a particular manner, specifies his commandment to persevere in 
 the true faith (6). 
 
 He enters on the second part of the Epistle, which is to warn them against being seduced 
 
 . from the faith by the heretics who then sprang forth. He alludes to Basilides, Ebion 
 and Cerinthus, &c., who erred regarding the human and divine natures of Jesus Christ (7) 
 He cautions them against forfeiting eternal life, by following these heretics (8). He shows 
 the disadvantage and ruin entailed by the doctrine of the heretics, and the reward, both 
 here and hereafter, of perseverance in the true faith (9). He next tells them to deny all 
 entrance into their houses, to all false teachers , as also to refuse them the common civilities 
 of life (10)— lest they might be chargeable with countenancing or approving of their 
 wicked works (11). 
 
 He puts off many things of importance which he wished to impart to her, not desiring to 
 commit them to writing; he hopes soon to see her (if). Pie conveys to her the salutation 
 of her sister's children (13). 
 
 TLezt. 
 
 I. THE ancient to the lady 
 Elect, and her children, whom I 
 love in the truth, and not I only, 
 but also all they that have known 
 the truth, 
 
 paraphrase.. 
 
 1 The ancient bishop (salutes) the lady Electa and 
 her children, whom - I love with a sincere spiritual 
 affection, and whom not only I, but also all true 
 Christians united with me in the profession of the 
 Christian faith, embrace with true Christian love and 
 regard. 
 
 1 
 
 Commentary. 
 
 1. “The ancient.” St. John suppresses his title of Apostle, through modesty, in 
 writing to a single individual, and calls himself “ the ancient,” in Greek, 'O UpegfSvTfpog 
 which is a term not only employed to express age, but also ecclesiastical dignity in the 
 Church. He was the oldest Christian and Bishop in the Church. Hence, he might 
 be termed “the ancient,” by excellence. “To the lady Elect;” in the Greek it is, 
 eKXeKTYj Kvpia, to Eclecta, lady. Hence, it probably refers to an epithet which had 
 been given to the lady in question, in consequence of her superior virtues and charity; 
 
454 
 
 2 ST. JOHN , I. 
 
 TlC^t. 
 
 2. For the sake of the truth, 
 which dwelleth in us, and shall be 
 with us for ever. 
 
 3. Grace be with you, mercy, 
 and peace from God the Father, 
 and from Christ Jesus the Son of 
 the Father, in truth and charity. 
 
 4. I was exceeding glad, that I 
 found of thy children walking in 
 truth, as we have received a com¬ 
 mandment from the Father. 
 
 5. And now I beseech thee, lady, 
 not as writing a new commandment 
 to thee, but that which we have 
 had from the beginning, that we 
 love one another. 
 
 6. And this is charity, that we 
 walk according to his command¬ 
 ments. For this is the command- 
 
 fl>arapbrase. 
 
 2. On account of a conformity in the profession of 
 the same true faith which dwells in us now, and shall 
 remain with us in its effects for ever, or which shall 
 remain in the Church until the end of the world. 
 
 3. May the abundance of all spiritual blessings, and 
 of divine mercy, and the undisturbed possession of the 
 same, be conferred on you by their efficient cause, 
 God the Father, and their meritorious cause, Jesus 
 Christ, the true Son of the Father, being of the same 
 nature with him, and the beloved Son, in whom he was 
 always well pleased. 
 
 4. It has been to me'a subject of great spiritual joy 
 to find your children advancing and progressing in the 
 profession of the true faith, and* in the practice of 
 Christian virtue, as we have been commanded by the 
 Father. 
 
 5. And now, lady, I entreat you, and I also entreat 
 your children, to attend to a 'precept by no means 
 new (for I have no idea of proposing to you any such), 
 but to a precept which you have heard from the very 
 beginning of your conversion—viz., that we love one 
 another. 
 
 6. And the true test of our love of God, with which 
 the love of our neighbour is inseparably connected, is 
 the observance of his commandments. Now, one of 
 
 Commentary 
 
 “lady,” a title of respect, which shows that she was a person of quality, “and her 
 children,” both sons and daughters, “ whom,” both mother and children, “ I love in 
 the truth,” with a true Christian love, whereby I wish for them all spiritual blessings, 
 “ and not only I, but also all who have known the truth,” i.e., all true and sincere 
 Christians hold them in the like sincere and spiritual regard, 
 
 2. “ For the sake of the truth,” i.e., they and I love Electa and her children, on 
 account of professing the same unchangeable Catholic faith, which abides in us, and in 
 the Church at present, and shall abide with the Church to the end, and continue with us 
 in its effects for ever, even in the life to come. 
 
 3. This is the usual form of Apostolical salutation, “be with you in Greek it is, 
 £otcu fxtd' vmov, shall be with you. By a Hebrew idiom, however, the future indicative 
 is used for the imperative. Hence, the sense is expressed in our version. “ In truth 
 and charity,” are connected by some (as in Paraphrase), with “the Son of the Father.” 
 Others connect them with the preceding words, “grace, mercy,” &c., thus: may grace, 
 mercy, be bestowed on you, together with an increase of true faith and charity. 
 
 4. He now enters on the subject of the Epistle, “that I found of thy children,” 
 which some understand to mean, by a Hebrew idiom, I found thy children , as “ adora- 
 bunt de ipsof i.e., ipsum (Psalm lxxi. 16), “ dabitur ei deauro Arabia, i.e., aurum Arabia , 
 “ docebit vos deviis suisf i.e., vias suas (Isaias, ii. 3). Others understand the words to 
 mean, some of your children, “ walking in truth,” i.e., progressing, as the word “ walking ? 
 implies, in Christian faith and virtue, “ as we have received a commandment from the 
 Father,” ie., as the Father has commanded all to walk and progress. Of course, this 
 congratulation for their past virtue, is a tacit admonition to her and them to persevere in 
 the same praiseworthy course. 
 
 5. “ And I now beseech thee, lady,”—of course, the admonition is through her con¬ 
 veyed to her children and all Christians—“not as writing a new precept,” when 
 recommending that which he beseeches them to practise, “ but that which we have heard 
 from the beginning,” viz., of their conversion {vide 1 Ep. ii. 7). What he beseeches of 
 her and her children, and proposes to them as an old precept is, ( 1 that we love one 
 another.” 
 
 6. The charity of God is inseparably connected with the love of our neighbour^ 
 
2 ST. JOHN ,, I. 
 
 455 
 
 Ues t. 
 
 ment, that, as you have heard from 
 the beginning, you should walk in 
 the same: 
 
 7. For many seducers are gone 
 out into the world, who confess 
 not that Jesus Christ is come in 
 the flesh : this is a seducer and an 
 antichrist. 
 
 8. Look to yourselves, that you 
 lose not the things which you have 
 wrought : but that you may receive 
 a full reward. 
 
 —-- -..— 
 
 paraphrase* 
 
 his chief commandments is, that we should persevere 
 in the same faith which we have heard from the be¬ 
 ginning, through the preaching of the Apostles. 
 
 7. (It is not without cause I exhort you to perse¬ 
 verance in the faith, and wish to put you on your 
 guard); for, many deceitful seducers have gone forth 
 into the world, who deny that Jesus Christ, descending 
 from the bosom of the eternal Father, assumed real 
 flesh ; the leader of this heretical swarm is a deceiver, 
 and one of the principal precursors of Antichrist. 
 
 8. Take heed, therefore, and beware, lest, seduced 
 by these,, you may lose the reward of the good works 
 which you have heretofore wrought; rather strive to 
 secure the full and abundant reward which is in store 
 for you. 
 
 Commentary 
 
 since the love of God must be the motive of the love of our neighbour, and without 
 it we could not love our neighbour as we ought (1 Ep. v. 2); and our love of God 
 is most sincerely attested by observing his commandments (1 Ep. v. 3). “ For this 
 
 is the commandment.” “ For,” is not in the Greek, and the sense will be more clearly 
 expressed without it, by substituting either, and, or, bat , for it, thus: “ but this is the 
 commandment,” or one of the commandments, the observance of which will be a 
 sincere test of our love for God, it is, “that as you have heard from the beginning,” 
 &c., i.e., that you persevere in the faith which has been taught from the beginning of 
 your conversion. This perseverance in the true faith he insists on,, in consequence of 
 the pernicious errors then disseminated, of which he treats in the following. 
 
 7. In this verse he commences the second part of the Epistle, wherein, after 
 exhoning them to charity and good works in the preceding part, he encourages them 
 to perseverance in the true faith, and cautions them against the wiles of the heretics. 
 He, in a particular manner, alludes to Basilides and his followers, who denied that 
 Christ assumed real flesh; they asserted that he assumed merely fantastical flesh; 
 and hence, they subverted the mystery of the Incarnation and Redemption. What 
 he says applies also to the heretics, who erred either regarding Christ’s Divinity or 
 Flumanity. “ This is a seducer and antichrist.” He employs the singular number to 
 mark out the leader of these heretics; or, to show that each of them is a precursor 
 of Antichrist (vide 1 Epistle, ii. 18), “are gone out.” In the ordinary Greek, eur^XOov 
 eig tov kovuov , are e?itered into the world. The Vatican supports the Vulgate, e&iXOov 
 
 tiQ TOV KOOfJOV. 
 
 8. “ Look to yourselves,” and be cautious, “that you lose not the things which you 
 wrought,” lest being seduced by them, you lose the merit and fruit of the good works 
 which, aided by divine grace, you heretofore performed ; “ but that you may receive 
 a full reward,” i.e., but rather endeavour, by persevering in the true faith, to secure 
 the possession of the reward, the “ full,” i.e., copious and abundant reward which is 
 reserved for you in heaven. The word “ full ” does not imply that, should they not 
 jpersevere, they would receive a reward, not full ; it only expresses the quality of the 
 reward they would receive in case of perseverance, and forfeit altogether, should they 
 be seduced by the heretics from the true faith. From this verse it follows— first, that 
 good works merit a reward with God; secondly, that charity, as also the merit of our 
 former good woiks, may be lost. In the ordinary Greek, the reading is in the first 
 
 person thus : firj anoXtcrui/iev .cn roXa/3w/iev. (The Alexandrian and Vatican MSS. 
 
 have these verbs in the second person ; and, thus, support the Vulgate), “ that 7 ve lose 
 not.we have wrought.that we may receive,” &c. The meaning is, however, the 
 
 ' same, since the Apostle identifies himself with them, as is frequently done by orators 
 when speaking of disagreeable or saddening matters ; or, it may be, that he refers to 
 the accidental reward, the aureola , which the preachers of the gospel enjoy from seeing 
 their people saved ( see 1 Peter, v. 4). 
 
456 
 
 2 ST. JOHN, I. 
 
 XTe^t. 
 
 9. Whosoever, revoheth, and 
 continueth nut in the doctrine of 
 Christ, hath not God. He that 
 continueth in the doctrine, the same 
 hath both the Father and the Son. 
 
 10. If any man come to you, and 
 bring not this doctrine, receive him 
 not into the house, nor say to him, 
 God speed you. 
 
 11. For he that saith unto him, 
 God speed you, communicateth 
 with his wicked works. 
 
 paraphrase. 
 
 9. Whosoever recedes from the Church, and passes 
 over to the heretics, and perseveres not in professing 
 the doctrine and obeying the precepts of Christ, has 
 not God as his friend, neither has he him residing in 
 him, and united to him by sanctifying grace; but, on 
 the other hand, whosoever perseveres in the doctrine 
 and precepts of Christ, the same is united to the 
 Father and Son, by sanctifying grace here, and shall 
 be eternally united to them in glory hereafter. 
 
 10. If any man come to you and express anything 
 opposed to the doctrine which you have received, 
 admit him not into your houses, nor manifest in his 
 regard the common civilities of saluting him, or 
 bidding him God speed. 
 
 11. For every person that shows any civility in the 
 way of salutation, or expresses friendly feelings for 
 such a person, countenances to a certain extent, and 
 is, therefore, a sharer in, his wicked doctrines and 
 works. 
 
 Commentary 
 
 9. “ Whosoever revolteth ; ” for which the ordinary Greek is, nag b napa^aiviov, 
 passes over, and means, whosoever deserts the standard of God, and passes over to the 
 cami) of the heretics, Basilides, Ebion, Cerinthus, &c. The Vatican has, nag 6 nponytov, 
 “and continueth not in the doctrine of Christ,” including faith and morals, “hath not 
 God ” dwelling in him, by sanctifying grace. “He that continueth in the doctrine,” 
 to which is added in the ordinary Greek, of Christ , i.e., whosoever professes his faith, 
 and obeys his precepts, “the same hath the Father and the Son” (see 1 Epistle, ii. 23). 
 Oj Christ , is wanting in the Alexandrian anji Vatican MSS. 
 
 10. “And bring not this doctrine.” There is in these words, a meiosis, /.<?., they 
 express less than they are meant to convey ; they mean : “ If any man brings,” that is, 
 expresses any doctrine opposed or contrary to what you have received; for, the Apostle 
 would not prevent- then from harbouring in ihe;r houses or paying the ordiniry 
 civilities to a Pagan, who never heard of Christ, and says nothing opposed to his 
 Divine or Human nature. Hence, he speaks of the seducers and antichrists, of whom 
 he treats in the loregoing verses, “ receive him not into the house,” i.e., deny him all 
 entrance into your houses, and what is more, “ say not to him, God speed you.” The 
 word for God speed you,” \nlpeiv, means, hail , or joy be with you. 
 
 11. 1 he Apostle assigns the reason of the precept given above, “he that saith to 
 him, God speed you, communicateth with his wicked works.” He is supposed, by 
 manifesting friendship and civility towards him, to approve of his heresy and wicked 
 actions. Of course, this prohibition of the Apostle does not extend to showing charity 
 and offering relief to heretics in distress ; they are all our neighbours, and we are 
 ordered by the God ot charity himself, in such cases to imitate the good Samaritan. 
 But, most undoubtedly, the words of the Aoostle convey a strict precept to avoid, as 
 much as po-sil le, all imercourse with such heretics, as make any attempt at perversion. 
 They should then be treated bv us, as the heathens and publicans were treated by the 
 Jea s. i.e., we should know nothing ot them ; we should have nothing to do with these 
 traffickers in human souls; and this holds in a particular way, when there is question 
 ot pr^elviizing ministers, “whose speech spreadeth like a canker.”—(2 Tim. ii. 17). 
 S . John h.mself, although the Apostle of love, gives us a striking example of the 
 abhoiicrnce all should feei in coming in contact with heresiarchs, or disseminators of 
 ialse doctnne : “ Tugiamusj said he, when he heard that Cerinthus was in the same 
 
 ath with him - u ne cadat et opprimat ?ios balneum in quo lavatur Cerinthus ” (St. Ireneus, 
 
 1 ii 3 ’ ° n * ***•)—Folycarp, when at Rome, refused to return the “ ave” of Marcion, 
 ca m ; m n ‘pri/nogenitus diaboli .” Such conduct, far from, being uncharitable, is the 
 ptriecuon ot me char.ty, wnich we owe our own souls, and the souls of others. 
 
£ ST. JOHN, I. 
 
 457 
 
 Ue%L 
 
 12. Having more things to write 
 nnto you, I would not by paper and 
 ink: for I hope that I shall be with 
 you, and speak face to face: that 
 your joy may be full. 
 
 13. The children of thy sister 
 Eect salute thee. 
 
 paraphrase. 
 
 12. Having many matters of importance to write to 
 you, I have not thought fit to communicate them 
 through the medium of writing ; for, I hope soon to 
 be enabled to be with you, and speak to you personally, 
 that, from the more free communication of spiritual 
 blessings, your joy may be full. 
 
 13. The children of thy sister Elect, wish thee the 
 abundance of all spiritual blessings. 
 
 Commentary* 
 
 12. “ Having more,” in the Greek it is, 7 ro\\a ex<*>v v/uv ypacpeiv, “ having many 
 things to write to you ,” doubtless, matters of great importance, worthy' of the aged 
 Apostle of love; “I would not by paper and ink,” i.e., I would not wish to make writing 
 with paper and ink, the medium of conveying them, “for,”—the Greek is,aAAa, but; the 
 Alexandrian and other MSS. have the causal particle—“ I hope I shall be with you.” 
 Hence, she lived not far from Ephesus. The ordinary Greek has, tAfta* npoQ u/tac, 
 “ to come to you.” The chief manuscripts have the Vulgate reading. “And speak 
 face to face,” i.e., speak to you in person, not, as now, by writing, “that your joy may be 
 full,” i.e., the joy which the treating more freely on spiritual subjects is calculated to 
 beget, may be perfect and full. The ordinary Greek has, fjpu)v x a P a ’ our J°y >’ 
 Vatican and Alexandrian Manuscripts have hjiCov \npa, your joy. From this verse it appears 
 there were many things of importance, communicated orally by the Apostles, which they 
 did not commit to writing. 
 
 13. “The children of thy sister Elect ” may mean, taking “elect” for a common 
 noun, the children of thy excellent sister, who may have been herself dead, or absent 
 from Ephesus, “ salute thee,” i.e., wish thee the abundance of all spiritual gifts and 
 blessings. In the Greek the word, “Amen” is added. It is, however, commonly rejected 
 by critics. 
 
T H E 
 
 ; - I 
 
 THIRD EPISTLE OF ST. JOHN. 
 
 3 n t r o & u c ti o n. 
 
 This Epistle is addressed to Gaius, whom St. John commends for his faith, for his 
 charity and hospitality towards strangers and the ministers of the Gospel. Who this 
 Gaius is, cannot be known for certain. Some, with the Venerable Bede, say, that he 
 is the Corinthian referred to by St. Paul (Rom. xvi,, and i Cor. i.), and commended for 
 the virtues on account of which St. John here eulogizes the person whom he 
 addresess. Others say it was Gaius of Derbe, mentioned in Acts, xx.; while others infer 
 from verse 4, of this Epistle, that he was neither one nor the other; since the Apostle 
 here regards him as one of his children, whom he either instructed in the faith or 
 baptized. Nothing certain can be known regarding him. 
 
 1 
 
4 
 
 THE 
 
 i K 9 , • * * ♦ . ’« 
 
 THIRD EPISTLE OF ST. JOHN. 
 
 CHAPTER I, 
 
 B n a l £ s i s ♦ 
 
 After addressing Gains, the Apostle expresses the interest and concern which he feels in hi > 
 temporaland spiritual welfare (verses i, 2). He congratulates him on his faith , and 
 the charity manifested by him towards the poor and indigent Christians , and the different 
 ministers of the gospel (3, 4, 5). He exhorts him to persevere in the same meritorious course 
 of charity towards the visible representatives of God (6), ivho, having been bereft of all 
 temporal means in his holy cause (7), have , therefore , a claim for support on all Christians 
 whom God has blessed with the means of doing charity. Such deeds of charity will 
 render the doers of them sharers in the merits of those to whose support they contribute 
 ( 8 .) 
 
 He next says, he woidd have addressed the entire Church on the subject of alms-giving, 
 were it not that Diot rep lies refuses to recognise his authority (9) ; and he threatens , on 
 his arrival , to expose his misdeeds before the assembly of the faithful (10). He cautions 
 Gains against following so pernicious an example. He eulogises the charity of Demetrius 
 (11, 12). He concludes the Epistle in verses 13, 14. 
 
 paraphrase. 
 
 1. The ancient Bishop (salutes) the dearly beloved 
 Gaius, whom I love with a sincere spiritual affection. 
 
 2. I make it the subject of my prayer to God, 
 dearly beloved, that you may prosper in all your un¬ 
 dertakings, and enjoy health of body, as your soul 
 prospers and progresses in sanctity, by the exercise 
 of charity and good works. 
 
 3. It has been to me a source of great spiritual joy, 
 to hear the testimony which the brethren, coming 
 
 Commentary 
 
 1. “ The ancient,” &c. (See 2nd Epistle, chap, i.) 
 
 2. “ Concerning all things,” is understood by some to mean, above all things. How¬ 
 ever, it is better understand it to mean, in a'l thy undertakings, and in all thy concerns, 
 namely, in thy family, wealth, &c., which thou renderest subordinate to the works 
 of charity. “ I make it my prayer that (in all these things) you should prosper.” 
 “ And fare well.” The Greek word for this, vyiautir, means, enjoy bodily health. 
 “ As thy soul doth prosper,” i.e., I pray that in other things you may be as prosperous, 
 as I know you to be with regard to the health and prosperity of your soul,, which 
 progresses every day more and more in grace and virtue, owing to your charity and 
 hospitality. 
 
 3. In this and the following verse, the Apostle congratulates Gaius, on his past 
 hospitality, so as to refer the glory of it to God, and exhoit him to perseverance in the 
 same meritorious course. “ When the brethren,” i.e., the poor Christians, and probably 
 Christian ministers of the gospel. 
 
 xeext. 
 
 1. THE ancient to the dearly 
 beloved Gaius, whom I love in truth. 
 
 2. Dearly beloved, concerning 
 all things 1 make it my prayer that 
 thou mayest proceed prosperously, 
 and fare well as thy soul doth 
 prosperously. 
 
 3. I was exceeding glad when 
 the brethren came, and gave testi- 
 
460 
 
 S ST. JOHN , /. 
 
 Ue£ t. 
 
 mony to the truth in thee, even as 
 thou walkest in the truth. 
 
 4. I have no greater grace than 
 this, to hear that my children walk 
 in truth. 
 
 5. Dearly beloved, thou dost 
 faithfully whatever thou dost for the 
 brethren, and that for strangers. 
 
 6 . Who have given testimony to 
 thy charity in the sight of the 
 church : whom, thou shalt do well 
 to bring forward on their way in a 
 manner worthy of God. 
 
 7. Because, for his name they 
 went out, taking nothing of the 
 gentiles. 
 
 8. We therefore, ought to receive 
 
 paraphrase. 
 
 hither from thy country, have borne regarding thy 
 true faith, and good works of mercy, as indeed in all 
 thy actions thou dost display true faith and sincere 
 charity. 
 
 4. Nothing can afford me greater satisfaction and 
 joy than to hear, that those whom I have spiritually 
 begotten in Christ, advance in faith and Christian 
 love. 
 
 5. Dearly beloved, thou dost act a part worthy of 
 a Christian when ministering to the necessities of 
 our indigent Christian brethren, and particularly when 
 exercising charity towards strangers. 
 
 6. Who have borne testimony to thy works of 
 charity in the presence of all the faithful here, and in 
 all places, and thou wilt act a meritorious part by 
 continuing a course of charity towards such persons, 
 not only by entertaining them at thy house, but also 
 when they leave thee, by having them escorted out of 
 the reach of danger, and by furnishing them with 
 provisions for their journey, thus treating them in a 
 manner suited to the ministers and representatives of 
 God. 
 
 7. For. they went forth, as it were, into voluntary 
 exile, in his behalf, and to propagate-his faith, refusing 
 to receive anything for their support from the Gentiles, 
 whom they converted. 
 
 8. All of us, therefore, whom God has blessed with 
 
 Commentary 
 
 4. “Grace,” in Greek, x a P' J '* The wor dj “joy,” differs in Greek only by a single 
 letter (\apav, “joy,” is the word used in the. ordinary Greek reading). The Vatican MS. 
 supports the Vulgate. “ My children,” that is, those spiritually begotten by him. Hence, 
 Gaius was either converted, or more fully instructed by him. 
 
 5. “Faithfully,” i.e. y a thing worthy of a Christian instructed in the true faith, 
 “Whatever thou dost,” /.<?., in thy charitable ministrations towards the “brethren,” /.<?., 
 the Christian converts, “ and that for strangers,” and particularly towards such as come 
 to thee from other regions, and are the most friendless and unpitied. 
 
 6. These Christian strangers whom thou hast befriended and aided by your charity, 
 have announced thy praises publicly here, in presence of the assembled faithful, and 
 they do the same wherever they go. “ Whom thou shalt do well,” not only to entertain 
 at thy house, but also “ to bring forward on their way,” by having them escorted out of 
 the reach of danger, and furnished with the necessary viatic for the journey. “ In a 
 manner worthy of God.” In a manner befitting in us to treat those who are engaged 
 in God’s service, and have renounced everything' for him; or, in the same respectful 
 way in which we would treat God himself, whose visible representatives they are, “he who 
 receives you receives me.”—(Matt. x. 40). 
 
 7. “ Because they went forth in his name.” You should treat them with the respect 
 due to the visible representatives of God ; because in going forth from their home 
 and in suffering the loss of everything else, it was on his account, and for the advance¬ 
 ment of his holy cause. “Taking nothing of the Gentiles,” i e., declining all remune¬ 
 ration, as did St. Paul (1 Cor. ix. &c.), lest they should obstruct the spread of the gospel 
 and give the Gentiles any pretext for charging them with mercenary motives. If we 
 understand the word “ Gentiles ” to refer to the unconverted Gentiles, then, the word will 
 mean, that the poor ministers of the gospel did not wish to receive any support from the 
 Pagans, lest they might be scandalized at the want of charity in the Christian converts, 
 who permitted their ministers to be in distress; or, the words may mean, that the 
 Gentiles robbed them of their possessions. 
 
 8. “ We, therefore,” i.e., all who are blessed with means ; he joins himself, either be- 
 
3 ST. JOHN, I. 
 
 461 
 
 ftest. 
 
 such thnt we may be fellow-helpers 
 of the truth. 
 
 9. I had written perhaps to the 
 church : But Diotrephes, who 
 loveth to have the pre-eminence 
 among them, doth not receive us. 
 
 10. For this cause, if I come, X 
 will advertise his works which he 
 doth ; with malicious words prating 
 against 11s. And as if these things 
 were not enough for him, neither 
 doth he himself receive the breth¬ 
 ren, and them that do receive them 
 he forbiddeth, and casteth out of 
 the church. 
 
 11. Dearly beloved, follow not 
 that which is evil, but that which 
 is good. He that doth good, is of 
 God : he that doth evil, hath not 
 seen God. 
 
 paraphrase* 
 
 the means of exercising charity, should receivesuch poor 
 Christian ministers, in order that we may share in 
 their merits by co-operating with them, and enabling 
 them to announce the true faith. 
 
 9. I would have written to the faithful at large of 
 your Church, recommending to them the same, and 
 not throw the burden of supporting the brethren on 
 any single individual, if it were not that Diotrephes, 
 who wishes to hold the chief place among them, 
 refuses to recognise our authority. 
 
 10. On this account, should I come amongst you, 
 I will expose in presence of the faithful his past^ mis¬ 
 deeds, maliciously indulging in detraction against us, 
 and endeavouring to injure our good name by calum¬ 
 nious imputations. And as if he were not content with 
 these' things, he not only refuses to afford any aid to 
 the distressed brethren, but he also prohibits others 
 from doing so, and casts out from the assembly of the 
 faithful, such as perform these works of charity. 
 
 11. Dearly beloved, follow not the example of this 
 wicked man, but follow the example of the good. 
 He that does good, is a son of God, he that doth evil, 
 hath not seen God nor known him practically, as he 
 ought. 
 
 Commentary 
 
 cause he had alms for distribution ; or, he speaks in the first person as is often usual with 
 those addressing others, even when the matter may apply solely to those to whom the 
 the discourse is addressed. “ Ought to receive such,” i.e., help and relieve them, 
 “ that we may be fellow-helpers in the truth,” i.e., share in the merits of the preachers 
 of the faith. “ He who receives a prophet in the name of a prophet, receives the 
 reward of a prophet,” (Matt. x. 42). It is likely these poor ministers of the gospel 
 were the bearers of this Epistle. 
 
 9. “ I had written perhaps to the Church.” This he says, to excuse himself for 
 
 throwing the burden of supporting the poor Christian ministers on one individual. 
 In the ordinary Greek, the reading is absolute, eypatya rrj tia<\r]tTiai — I have written 
 to the Church. In many Greek manuscripts is found the reading, typaxpa uv — “I had 
 perhaps written.” Both readings may be easily connected in this way : I have written 
 to the Church, but in vain, and would have written perhaps on the same subject. The 
 Vatican MS. has, eypaxpag ti rp “But Diotrephes, who loves to have the 
 
 pre-eminence, does not receive us.” Some say, this Diotrephes was bishop of the 
 Church in question ; others, with Venerable Bede, that he was a heretic who had great 
 influence in that particular Church; a man probably of consideration amongst them. 
 It is conjectured by many that he was one of the “ Judaizantes” who endeavoured to 
 unite with he gospel the ceremonial law of the Jews. Against the opinion of Bede, 
 it may, however, be fairly objected, that St. John does not speak of expelling him 
 from the Church, as he certainly would have done, if this haughty man were a 
 heretic; so strong were the feelings of the Apostle with regard to such persons 
 (2 Ep. verse 10). 
 
 10. St. John threatens to expose publicly his misdeeds. “With malicious words 
 prating against us.” He wished to lessen the authority of the Apostle, and by calum¬ 
 nious rumours to damage his character. And still more, he refuses to give the poor 
 distressed Christian ministers any support; and prevents others from doing so, and 
 even excludes from the Church such as exceed his prohibition. This, probably, was 
 a sort of unjust excommunication, and a fearful abuse of power. These are the heads 
 of the charges, which the Apostle will bring against this wicked man. 
 
 11. He tells Gaius not to follow the bad example of this man, but to follow rather 
 
S ST. JOHN, I. 
 
 462 
 
 ITejt. 
 
 12. To Demetrius testimony is. 
 given by all, and by the truth itself, 
 yea and we also give testimony : 
 and thou knowest that our testi¬ 
 mony is true. 
 
 13. I had many things to write 
 unto thee : but I would not by ink 
 and pen to write to thee. 
 
 14. But I hope speedily to see 
 thee, and we will speak mouth to 
 mouth. Peace be to thee. Our 
 friends salute thee. Salute the 
 friends by name. 
 
 paraphrase. 
 
 12. To Demetrius testimony is borne by all Chris ■ 
 tians, and by the evidence of his good works, nay, 
 even we ourselves bear testimony to his goodness, and 
 thou knowest that our testimony is true. 
 
 13. I had many things of importance to impart to 
 you, but I do not wish to do so through the medium 
 of writing. 
 
 14. But I shortly hope to see you, and speak to 
 you in person. Peace be to you. Our friends salute 
 you. Salute the friends by name. 
 
 Commentary. 
 
 the good example, of which he gives an instance, next verse, in the case of Demetrius. 
 He that doth good is of God , &c.—( Vide 1 Ep. iii. 10, iv. 7 and 8). 
 
 12. “To Demetrius testimony,” of his charity and hospitality, “is given by all ” 
 Christians coming hither; or, by all men, whether Christians or infidels, who admire 
 his charity; “ and by the truth itself,” that is, by the public notoriety of the fact; and 
 by ourselves, “yea, and we also,” &c.; “and thou knowest that our testimony is true.” 
 Similar are his words in the gospel (xxi. 24). The Greek reading for “thou knowest,” 
 is, oicare, ye know ; olSciq,. “ thou knowest,” is found in the three chief MSS. Who 
 this Demetrius was, cannot for certain be known. 
 
 13. See verse 12, of 2nd Epistle ; aoi, “ to thee,” is omitted, in the ordinary Greek ; 
 but it is found in the Alexandrian and Vatican MSS. 
 
 14. “But I hope speedily to see thee, and we will speak mouth to mouth,” i.e. 
 I shall speak to thee in person. “ Peace,’-. i.e., the secure possession of all spiritual 
 blessings, “ be to thee.” “ Our friends salute thee,” i.e., wish thee the abundance of all 
 graces and blessings. “ Salute the friends by name,” i.e., convey our regards and 
 Christian love to all the Christians who are with thee, severally and individually, 
 which is expressive of greater respect. 
 
THE 
 
 EPISTLE OF ST. JUDE, THE APOSTLE. 
 
 3ntrot>ucUon. 
 
 # Author of.— -St. Jude, the author of this Epistle, also called Thaddeus, to distin¬ 
 guish him from the traitor Iscariot, was brother of James the Lesser, also of Simon, 
 the successor of St. James in the See of Jerusalem, and of Joseph, surnamed the Just. 
 These four were the sons of Alpheus, likewise called Cleophas, and of Mary, the cousin 
 of the Blessed Virgin; they are termed in Scripture “the brethren of our Lord,” in 
 accordance with the usage of the time, designating those, who were merely cousins, by 
 the title of brethren. The Sacred Scriptures are quite silent regarding the particular 
 of St. Jude’s call to the Apostleship. We find his name introduced for the first time 
 (Matthew, chap, x.), where there is mention made of the names of the twelve Apostles. 
 After he had gone forth to preach the gospel, we are informed by Nicephorus and the 
 Martyrologies, that he preached throughout Judea, Samaria, Idumea, Syria, and, 
 especially, in Mesopotamia; some persons state that he preached in Lybia. Fortunatus, 
 and several Martyrologies, informs us, that he went from Mesopotamia to Persia ; the 
 same tells us, that he was martyred there. The Menology of the Emperor Basil, and 
 other Greek authorities, say it was at Ararat, in Armenia, then subject to the Parthian 
 Empire, his death occurred. 
 
 The writer of this Epistle is not to be confounded with another Thaddeus, who, as 
 we are informed by Eusebius, was sent by St. Thomas, the Apostle, to Odessa, and 
 died in peace at Phenicia, as is stated by the Menaea. Our Apostle is, according to the 
 common opinion, of quite a different person. 
 
 • Canonicity of.— The Canonicity or Divine authority of this Epistle was not 
 universally admitted in the Church until the fourth century; since then, it has been 
 admitted universally, both by the Latin and Greek Churches. It has been quoted by 
 such of the Holy Fathers, as since that time, furnished catalogues of the inspired 
 Scriptures, viz., Innocent I., Pope Gelasius, Athanasius, Jerome, Ambrose, Augustine, 
 Isidore,. &c. ; and by the Councils of Laodicea, Carthage, Florence, and Trent. Its 
 inspiration is believed, by every Catholic, as undoubtedly as that of the four Gospels. 
 We have in its favour, the only certain means by which, in the present order of things, 
 the inspiration of any book can be known, viz. : the infallible authority of the Catholic 
 Church. The principal reasons for questioning its Canonicity on the part of some 
 persons, were founded on certain points to which it refers, regarding the contest of the 
 devil with Michael the Archangel, for the body of Moses (verse 9), and the-prophecy 
 of Enoch, which are not found in any part of the ancient Scriptures. But it will be 
 shown in the Commentary, that the mention of these is no argument against its claims 
 to inspiration and Canonical authority —(see verses 9 and 14). 
 
464 INTRODUCTION TO ST. JUDE. 
 
 Occasion of. —The occasion of this Epistle was the same as that of the other 
 Catholic Epistles. We are informed by St. Augustine (Zi&ro de Fide , &c., ch. xiv.), 
 that all the Catholic Epistles had for object, to meet the unsound doctrine and perverse 
 principles of morality, put forward by the early heretics, viz., the Simonians, the 
 Valentinians, and the whole swarm, comprised under the general denomination of 
 Gnostics. All these erred regarding either the Divine or Human Nature of Christ; 
 and their principles and practices of immorality were too shocking to be mentioned. 
 St. Jude graphically describes them, in this short Epistle. 
 
 Time of. —-From the similiarity, and, in many cases, identity, that exists between 
 certain words and phrases in this and the Second Epistle of St. Peter (chap, ii.), it is 
 inferred by some, that St. Peter, in the.chapter referred to, borrowed from this Epistle 
 of St. Jude. In that supposition, this Epistle must have been written before the year 66, 
 the date to which the Second Epistle of St. Peter is generally referred. The common 
 opinion, however, appears to be, that St. Jude has borrowed from St. Peter, and this 
 opinion has some foundation in the words of St. Jude (verse 17), where he speaks of 
 the words of the Apostles, words almost identical with those of St. Peter (2 Ep. iii. 3). 
 In this supposition, this Epistle must have been written after the year 68, the date of 
 St. Peter’s death, under Nero. 
 
 7 y 
 
 Language of.— It is commonly believed that it was written in Greek—the language 
 then most generally diffused, and consequently the best adapted for a circular Epistle 
 like the present—the language, too, in which almost all the New Testament was 
 written. 
 
THE 
 
 EPISTLE OF ST. JUDE. THE APOSTLE. 
 
 CHAPTER I. 
 
 Hnaly si s* 
 
 St. Jude commences this Epistle with the usual for?n of Apostolical salutation (verses 
 i, 2). He next enters on its subject, and says, that to his anxious desire of writing to 
 the faithfulwas superadded a se?ise of duty to do so, in order to exhort them to firmness 
 and persevera?ice against the machinations of the corrupt teachers, whom he describes, 
 both as to ?norals and faith (2, 3). He then points out some of the instances in which 
 their crimes, and the punishment which is to await these false teachers, were prefigured 
 (5. 6, 7) ; and shows how these heretics followed the pernicious example of the wicked 
 sinners of old (8). 
 
 He contrasts their blasphemous conduct with the forbearance exhibited by Michael, the 
 Archangel, towards the devil, when disputing about the body of Moses (9, 10); and 
 denounces against them the punishment of eternal destruction, prefigured in the signal 
 punishment of the wicked of old, whose perverse ways they followed (n). 
 
 He next describes their corrupt viorals, and the awful doom reserved for them (12, 13). 
 He quotes a prophecy of Enoch, to prove the truth of the menaces denounced against 
 those heretics (14, 15). He conti?iues to describe their corrupt morals (16), and cautions 
 the faithful against them, by referring to the words of the other Apostles, graphically 
 describing beforehand their impiety in religion, and corruption of morals (17, 18). 
 The Apostle himself gives a further description of their disobedience and wicked 
 works (19. 
 
 He exhorts the faithful to persevere, and to rear themselves into a spiritual edifice, of 
 which the foundation was to be faith ; the superstructure, hope, and charity, joined 
 to earnest prayer (20, 21). He points out what line of conduct they should pursue with 
 
 reference to the heresiarchs and their deluded followers (22, 23), and concludes with an 
 appropriate doxology. 
 
 It will be seen by comparing both Epistles, that the 2nd chapter of the Second Epistle of 
 St. Peter and this Epistle of St. Jude, perfectly coincide in their descriptio 7 i and denun¬ 
 ciation of the early heretics ; one Epistle throws great light on the other. 
 
 TTegt paraphrase* 
 
 1. JUDE the servant of Jesus i. Jude, who has been engaged in the service of 
 Christ, and brother of James : to Jesus Christ, as minister of his gospel, and the brother 
 
 Commentary* 
 
 1. “ Jude,” (see Introduction), “the servant of Jesus Christ,” refers to the special 
 engagement of preaching the Gospel. Similar is the introduction of the Epistle 
 of St, James, “ and brother of James.” This he adds, as well to be distinguished 
 
 VOL. II. 2 G 
 
466 
 
 ST. JUDE. 
 
 Ues t 
 
 them that are beloved in God the 
 Father, and preserved in Jesus 
 Christ, and called. 
 
 2. Mercy unto you, and peace and 
 charity be fulfilled. 
 
 3. Dearly beloved, taking all care 
 to write unto you concerning your 
 common salvation, I was under a 
 necessity to write unto you: to 
 beseech you to contend earnestly 
 for the faith once delivered to the 
 saints. 
 
 4. For certain men are secretly 
 entered in (who were written of 
 
 fliarapbrase. 
 
 of James, the lesser (writes), to the called, that is to 
 say, to all Christians, who are beloved and sanctified 
 by God the Father, the author of all sanctity, and are 
 guarded by Jesus Christ, against being led astray by 
 the spirit of error. 
 
 2. May the gifts of God’s mercy, and peace, and 
 charity, abound and be multiplied in you. 
 
 3. Dearly beloved, having been heretofore exceed¬ 
 ingly anxious to write to you, concerning our common 
 salvation, I felt it has become now a duty of necessity 
 to do so, for the purpose of beseeching and exhorting 
 you to contend earnestly for the unchangeable deposit 
 of the faith once left with the Church. 
 
 4. (It behoves you earnestly to exert yourselves in 
 the good cause), because, certain men have surrep- 
 
 Commentarg* 
 
 from the traitor, Judas Iscariot, as also to conciliate the good will of those whom he 
 addresses ; for, St. James the Lesser was held in the highest esteem by all. “ To them 
 that are beloved,” the ordinary Greek for which is, roig -qyiaafiEvoig, to them that are 
 sanctified. The Vatican and Alexandrian MSS. support the Vulgate, roig riyairrifiEvoig , 
 
 “ beloved,” “in God the Father and preserved.and called.” The particle “and,” 
 
 before “ called,” is not in the Greek. Hence “called,” being a noun, is given as a 
 peculiar epithet of all Christians; and the words “ beloved of God and preserved,” &c., 
 are predicted of them (as in Paraphrase). The Greek ordinary reading, which for 
 “ beloved in God,” has, sa?ictified in God , is preferred by many, because it conveys to 
 the Christians an exhortation to shun and hold in abhorrence the impurities of the 
 Gnostics, as opposed to the spirit of sanctity which they received. Both readings are 
 employed in the Paraphrase. 
 
 2. “ Mercy unto you,” i.e.-, the abundant gifts of God’s grace, which to wretched 
 sinners are a great mercy. Hence the form of salutation here employed by St. Jude, 
 is substantially the same with “ grace and peace,” the form usually adopted by 
 the other Apostles. “And charity,” which may mean either the love of God, 
 or of our neighbour. The former is the effect of mercy; the latter, the cause 
 of peace. “ Be fulfilled; ” the Greek word, r K\r]QvvQEir}, also means, to abound and 
 be multiplied. 
 
 3. He introduces in this verse the subject of the Epistle, “taking all care to write 
 to you concerning your common salvation,” (“ your,” is not in the ordinary Greek 
 according to which it is, concerning the common salvation. The Vatican and Alexandrian 
 MSS. have, 1repi tt]q koivt)q {/pv < Tionjpiag, “ concerning our common salvation,”) which 
 may either mean—that his desire of writing to them concerning their common 
 salvation, was so great, that he felt himself constrained by this desire, as by a kind 
 of necessity; or, according to others, that he formerly had an anxious desire of 
 writing to them, but, that it now became a matter of duty or necessity to do so, 
 owing to the dangers to which they are exposed, “to beseech you to contend earnestly 
 for the faith once delivered to the saints,” i.e., for the integrity of the deposit of faith, 
 “once delivered,” as a deposit in its unchangeable entirety, incapable of increase 
 or diminution; no point of faith can be added to it, or taken from it. Hence, in 
 her Dogmatic Definitions, nothing new is defined by the Church. She only formu¬ 
 lates revealed doctrines; “to the saints,” i.e., left with the Church, the assembly of 
 the saints. 
 
 4. “ For certain men,” &c. The Apostle, in this verse, shows the cause of the neces¬ 
 sity, which he was under, of writing to them, viz., because certain men covertly insinu¬ 
 ated themselves amongst them ; (“ who were written of long ago unto this judgment);” 
 these words, which are to be read within a parenthesis, mean, that all the punishment 
 inflicted on the wicked in the Old Law, were so many types and figures of the punish¬ 
 ment to be inflicted on the heretics, in the New. Similar is the idea conveyed (Rom. 
 
ST. JUDE. 
 
 467 
 
 TTest. 
 
 long ago unto this judgment) un-- 
 godly men, turning the grace of 
 our Lord God unto riotousness, and 
 denying the only Sovereign Ruler, 
 and our Lord Jesus Christ. 
 
 5. I will therefore admonish you, 
 though ye once knew all things, 
 that Jesus, having saved the people 
 out of the land of Egypt, did after¬ 
 wards destroy them that believed 
 not : 
 
 paraphrase. 
 
 titiously insinuated themselves amongst you (whose 
 judgment of obduracy here, as well as of eternal 
 punishment hereafter, was long since predicted and 
 prefiured by the punishment of the wicked in the 
 Old Law), impious men, who have no regard for 
 religion ; who convert the grace and liberty of the 
 gospel into a licentious system of impurity, and deny 
 the divine nature and Sovereign lordship of the only 
 supreme Lord and God, Jesus Christ. 
 
 5. I will, therefore, remind you, who have already 
 known all the things necessary for your salvation, that 
 the Lord Jesus, after having rescued the Hebrew 
 people from the Egyptian bondage, did afterwards 
 destroy those amongst them, who were incredulous. 
 
 Commentary 
 
 xv. 4; Gal. iii. 1); “this judgment” refers to their present punishment of obdurarcy 
 and insensibility in this life, as described, verses 10, 11, 12, 13, of this chapter (for, 
 sin is the most dreadful punishment of sin); and to their eternal punishment here¬ 
 after. Similar are the words of St. Peter regarding them (2 Ep. ii. 3): “ ungodly men,” 
 who Lave no regard for the relations towards God, which religion prescribes ; “ turning 
 the grace of our Lord God,” i.e., abusing the grace of the gospel and converting it “into 
 riotousness,” i.e., into a system of licentious impurity ; thus, looking on the gospel 
 liberty, unto which Christ asserted us, as a perfect freedom from restraint, and a per¬ 
 mission to indulge all their corrupt passions. This refers to their errors in morality. 
 He next describes their errors in faith, “ and denying the only sovereign ruler, and our 
 Lord Jesus Christ.” The first part is made by some to refer to God the Father; but, 
 it is better refer both members of the sentence to “Jesus Christ.” For, looking 
 to the Greek, tov pioyov ('£cr 7 rorr)v ion Kvpiov fifioov, we find the two nouns are pre¬ 
 ceded by only one article, and followed by the pronoun, and should, therefore, 
 refer to the same subject, viz., “Jesus Christ.” Moreover, the errors of the 
 Ebionites, Simonians, Nicolaites, and Gnostics, regarded the divine nature of Christ, 
 whom they admitted to be the expected Messiah, but denied to be God, this inter¬ 
 pretation is confirmed by a reference to 2 Epistle ii. 1, of St. Peter, where the idea 
 conveyed is the same as. that intended here by St. Jude, and is understood only of 
 Christ. The heretics referred to did not deny one sovereign ruler; they only denied 
 Christ to be such. Of course, when Christ is termed, “ the only sovereign ruler,” the 
 Father and the Holy Ghost, who possesses the same Divine nature and essence with 
 him, are not excluded from a participation in the Supreme sovereignty. After 
 “sovereign ruler,” the ordinary Greek adds (“God”), but, it is wanting in the chief 
 MSS. 
 
 5. “I will, therefore, admonish you,” i.e., recall to your remembrance, “ though ye 
 once knew all things ” i.e., you were formerly instructed in all things appertaining to 
 the knowledge of salvation. In the ordinary Greek, we have for “all things,” rovro t 
 this. The chief MSS. have, navra, the Vulgate reading. The Apostle now instances 
 a few of the cases in which the heretics, to whom he alludes, “ were written of long 
 ago unto this judgment ” (verse 4), i.e., in which their condemnation, as well as their 
 crimes were prefigured. The first is, the example of the incredulous Hebrews. “That 
 Jesus having saved the people,” &c.; by “Jesus” (for which in the ordinary Greek we 
 have, Kvpioc, the Lord; but the Vatican and Alexandrian MSS. have I^crovc, is 
 evidently meant our Lord Jesus Christ; since Josue, to whom, some think, reference to 
 be made, did not save the people out of Egypt, nor did he destroy the unbelievers. 
 “ Did afterwards destroy them that believed not.” Caleb and Josue were the only 
 persons, out of 600,00c, whose carcasses were not overthrown in the desert (Heb. chap, 
 iii.; Numbers xiv. and xxvi.) Reference is made to the same (1 Cor. xiv.) It was 
 our Lord Jesus, according to his Divine Nature, which existed from eternity, that inflicted 
 
ST. JUDE. 
 
 468 
 
 paraphrase. 
 
 6 . And the angels, who, by falling into sin, forfeited 
 their excellence and the primitive state of justice and 
 innocence, in which they were created, and forsook, or 
 rather were forcibly expelled from, their heavenly 
 habitation suited to their former dignity, he hath re¬ 
 served under darkness, in everlasting chains, unto the 
 judgment of the great and terrible day, when all things 
 shall be brought to a close. 
 
 7. As Sodom and Gomorrha, and the neighbouring 
 cities, which, like Sodom and Gomorrha, had com¬ 
 mitted fornication, and indulged in unnatural lusts, 
 were made an example of the eternal torments of fire, 
 when suffering the dreadful punishment described in 
 the book of Genesis (chap. xix. 24). 
 
 8. In the same way, these senseless men (notwith¬ 
 standing the examples of divine vengeance set before 
 their eyes) defile the flesh by their lusts and impuri¬ 
 ties ; they, moreover, despise all divine and earthly 
 dominion, and blaspheme the celestial majesties. 
 
 Commentary. 
 
 those punishments, and effected the deliverance of the Israelites; both acts were common 
 to the Son, with the Father and the Holy Ghost. On this account it may be, that “ Lord - ’ 
 was substituted in the ordinary Greek text. 
 
 6. The second example of divine wrath, which, also, prefigured the punishment of 
 the heretics, is that of the fallen angels, whom our Lord, after they “ kept not their 
 principality,” i.e., forfeited the original justice and excellence in which they were created; 
 “ but forsook their own habitation,” i.e., were hurled from their heavenly habitation, 
 “ their own,” alone suited to their former excellence and dignity—“ hath reserved under 
 darkness and everlasting chains,” &c. The idea conveyed here, is the same with that 
 expressed in the 2nd Epistle, chap. ii. of St. Peter. Although the words of this passage 
 would appear to afford grounds for the opinion that the devils are confined to hell; it is, 
 however, the far more probable opinion, that they were first hurled into hell; and that 
 some of .them were, by divine dispensation, as St. Thomas expresses it, allowed to come 
 forth to tempt and carry on their fiendish war against mankind. Wherever they are, they 
 carry their torments with them. St. Jerome expressly assures us, “ omnium Doctorum est 
 opinio , quod aer iste , qui coelum et terra?n medium dividens inane appellatur, contrariis 
 fortitudinibus sitplenus ,” (in cap. 6 Ep ad Ephes.; see 2 Ep. of St. Peter, ch. ii. 4). 
 
 7. The next example (which is also adduced by St. Peter, ii. 6), is that of Sodom 
 and Gomorrha, and the neighbouring or surrounding cities, Adama and Seboim “in 
 like manner having given themselves to fornication,” The words, “ in like manner,” 
 as appears from the Greek, tov bfioiov rovroig rponov, mean, that the other cities gave 
 themselves up, like Sodom and Gomorrha, to fornication, “and going after other flesh.” 
 The words, “ other flesh,” are commonly understood to express the unnatural lusts of 
 these sinful cities, to which the Apostle refers (Rom. i.) and which derive their odious 
 name from sinful Sodom ; “other,” means contrary to nature; “were made an example, 
 suffering the punishment of eternal fire.” The connexion adopted in the Paraphrase 
 seems the most probable; it is admitted by the Greek, and it connects the words, 
 “ eternal fire,” with “example they were made an example and clear type of eternal fire, 
 “ suffering punishment,” of fire and brimstone, showered down upon them from heaven 
 (Genesis, xix. 24). 
 
 8. “ In like manner.” In this verse, the Apostle applies to the men in question, the 
 awful example of the Sodomites. These heretics, like the men of Sodom, “ who went 
 after other flesh” (verse 7), “also defile the flesh,” by their impure lusts; and hence, 
 will be involved in the eternal fire, of which the punishment of the Sodomites was an 
 expressive type. In the Greek, we have the words, b/uonog KCU OVTOL EVVKVIO^OIXEVOI, 
 “in like manner, these dreamers also,” &c,, which word, “dreamers," refers to the 
 
 ITert. 
 
 6. And the angels, who kept r.ot 
 their principality, but forsook their 
 own habitation, he hath reserved 
 under darkness in everlasting chains, 
 unto the judgment of the great 
 day. 
 
 7. As Sodom and Gomorrha, and 
 the neighbouring cities, in like 
 manner, having given themselves 
 to fornication, and going after 
 other flesh, were made an example, 
 suffering the punishment of eternal 
 fire. 
 
 8. In like manner these men 
 also defile the flesh, and despise 
 dominion, and blaspheme majesty. 
 
ST. JUDE. 
 
 469 
 
 Ucrt. 
 
 9. When Michael the Archangel, 
 disputing with the devil, contended 
 about the body of Moses, he durst 
 not bring against him the judg¬ 
 ment of railing speech, but said : 
 The Lord command thee. 
 
 paraphrase* 
 
 9. When Michael, the Archangel, disputing with 
 the devil, contended about the body of Moses, he durst 
 not pronounce against him, in reproachful language, 
 the harsh sentence of condemnation, so justly called 
 for; he merely contented himself with saying: May 
 the Lord command, and foil thee in thy attempt. 
 
 Commentary 
 
 delusive, idle fancies of these men, imagining themselves secure, while opposing the 
 holy will of God. “And despise dominion,” understood by some, of the lofty 
 and supreme dominion which God exercises over creation, and which these bring into 
 contempt, by their foolish, ridiculous fables; by others, of ecclesiastical authorities, 
 whom the heretics, in all ages, make it a merit to despise; by others, of civil authority, 
 which the first Christians were accused of undervaluing, owing to the insubordination 
 of the early heretics. “ And blaspheme majesty,” (in Greek, lolaq ( majesties ), this, 
 most probably, refers to the angels, regarding whom the Gnostics held so many dis¬ 
 paraging and ridiculous opinions; they are called “ majesties ,” owing to the exalted 
 nature of their office, while assisting before the throne of God. This verse is the same 
 as verse 10, chap. ii. of St. Peter. The latter words of the verse, “and despise 
 dominion,” &c., are not intended as applications of the foregoing examples, they are 
 added to express the crimes of these men; the particle “and” means “ moreover , 
 they despise dominion.” 
 
 9. The Apostle, in this verse, contrasts the blasphemies of these heretics, with the 
 forbearance exhibited by Michael, the Archangel, under circumstances of the greatest 
 provocation, “ When Michael the Archangel, &c.” As the circumstance recorded 
 here by St. Jude, is not mentioned in any other part of Scripture, it is likely, he 
 learned it from the tradition of the Jews, as St. Paul learned the names of the 
 Egyptian Magicians, Jannes and Mambres (2 Tim. iii. 8); or, it may be, that he found 
 it in some of the Apocryphal books, and having been quoted by St. Jude, it became a 
 divinely revealed fact of Scripture. Everything in the Apocryphal work need not be 
 untrue. We even find St. Paul quoting some true passages from Pagan authors, and 
 having been quoted by him, they have all the authority of divinely inspired Scriptures 
 (Titus, i. 12; 1 Cor. xv. 33 ; and Titus, chap, i.) It is stated in the last chapter of 
 Deuteronomy, that when Moses died, “ the Lord,” i.e., Michael, the Archangel, in the 
 name of the Lord, “buried him in the valley of the land of Moab, over against 
 Phogor, and no man hath known of his sepulchre until this present day,” (Deut. xxxiv. 
 6). The most probable reasons of this dispute between Michael and the Devil appear 
 to be—1 st, Because the devil wished to have Moses buried publicly, in order to serve 
 as a rock of offence to the Jews, who, already prone to idolatry, might, at some future 
 day, be tempted to pay him divine honours. 2ndly, Because the devil would prevent 
 the sepulture of Moses in the land of Moab, in a special manner his own, on account 
 of the gross idolatry of the people; his reason being lest the presence of the saint’s 
 body should obstruct the permanence of his reign, in that land of darkness and 
 idolatry. Michael, on the occasion of the altercation in question, through reverence 
 for a creature, though a fallen creature of God, refrained from cursing him, as he 
 deserved, or from uttering against him maledictory or reproachful language, such as, 
 “ Begone to the infernal abyss , wicked devil, proud, haughty rebelj or the like. The 
 Tradition, from which the knowledge of this fact has been derived, represents Michael 
 merely as saying, “ May the Lord command thee,” i.e., prevent thee from succeeding 
 in thy attempt. This altercation, or rather the reasons assigned for it above, are, by 
 no means opposed to the Catholic worship of images or relics of the saints. The first 
 reason assigned, is not opposed to us, since it supposes that the object of the 
 Archangel was, to guard against paying divine worship to the body of Moses—and 
 Catholics never intend any such worship for images ; nor is the second reason—on the 
 contrary, it favours us; for, if the devil feared so much from the presence of the body 
 of Moses, has he not equal reason to fear from the presence of the relics and images of 
 the saints, which are, therefore, entitled to a certain degree of religious respect from 
 us ? 
 
470 
 
 ST. JUDE. 
 
 Ue£t. 
 
 10. But these men blaspheme 
 whatever things they know not : 
 and what things soever they 
 naturally know, like dumb beasts, 
 in these they are corrupted. 
 
 11. Wo unto them, for they have 
 gone in the way of Cain : and after 
 the error of Balaam they have for 
 reward poured out themselves, and 
 have perished in the contradiction 
 of Core. 
 
 12. These are spots in their 
 
 paraphrase, 
 
 10. But these wretched men blaspheme the things, 
 which they neither understand nor know, as they are 
 far above their comprehension; and what things 
 soever they know, like senseless beasts, from mere 
 animal instinct, in these things they are corrupted, by 
 reducing and degrading the dignity of human nature 
 to the level of the brute creation. 
 
 11. An eternal malediction is in store for them, 
 because they have, like the fratricide Cain, murdered 
 the souls of their brethren, by infusing into them the 
 poison of corrupt doctrines. They eagerly rush into 
 the sin committed by Balaam, from the same motives 
 of sordid avarice; and by their disobedience to the 
 divinely constituted authorities, they have become 
 faithful followers of Core, and involved themselves in 
 the like punishment. 
 
 12. These men are spots, and a disgrace both to 
 
 Commentary* 
 
 10. “ But, these men,” far from following the example set them by the Archangel, 
 “ blaspheme whatever things they know not,” which may refer to the ridiculous 
 opinions and idle fables regarding the divine and angelic natures, so far above their 
 comprehension; such opinions are nothing else than blasphemies; or, perhaps he 
 refers to some mysteries of the Christian faith, and certain arduous precepts of Chris¬ 
 tian morality, which they treat disrespectfully; “ and what things soever they naturally 
 know,” i.e., know from the senses and from mere animal instinct, “ like dumb beasts,” 
 i.e., senseless beasts, “ in these they are corrupted,” i.e., in following and obeying the 
 instincts of carnal concupiscence, they degrade and destroy the dignity of rational 
 nature, reducing it to a level with the beasts. 
 
 11. “Woe unto them.” He denounces against them the merited sentence of 
 eternal punishment; for, having imitated Cain, Balaam, and Core in their crimes, they 
 shall be involved in their ruin. “For they have gone in the way of Cain,” by 
 becoming spiritual murderers of their brethren, infusing into them the deadly poison 
 of their corrupt doctrines ; they have also imitated Cain in his irreligion and impiety, 
 reserving to himself the best gifts of the earth, because they seek after their own 
 advantage, without any regard for the interests of God; “and, after the error of 
 Balaam, they have for reward poured out themselves,” i.e., they have ardently and 
 eagerly encouraged immorality, to advance their own private ends. Balaam, whose 
 history is given (Numbers, xxii., xxiv.) counselled Balac, King of Moab, as is inferred 
 from Numbers (xxiv. 14, xxxi. 16), and Apocalypse (chap. ii. verse 14), and is attested 
 by Josephus {lib. 4, Antiq. chap. 6), to send the beautiful women of Moab and 
 Madian into the Hebrew camp, in order to entice the Hebrews to commit fornication, 
 and afterwards worship Beelphegor; this counsel had the intended effect, as appears 
 from Numbers, chap. xxv. 1, 2. So, in like manner, the Simonites and Gnostics 
 corrupt the people, from motives of avarice and sensuality. “And have perished in 
 the contradiction of Core,” the punishment of Core is a clear type of the punishment 
 in store for them, on account of murmuring and rebelling like him and, his associates, 
 (Numbers xvi.) against the authority appointed by God to rule them. Whether Core 
 was swallowed down to hell by the opening of the earth, or was merely destroyed with 
 the two hundred and fifty Levites, by fire from heaven, is disputed. It is quite clear, 
 from Numbers, xvi. 33, and Deuteron. xi., and -Psalm cv., that Dathan and Abiron 
 were swallowed down in the opening of the earth. In the three examples adduced, 
 St. Jude marks out three leading vices of the heretics, viz. : envy, avarice, and ambition, 
 besides the vice common to them with all sinners of old, viz., hostility towards the 
 true worshippers of God, as in the case of Cain, who hated Abel; of Balaam, who 
 hated God’s people ; and of Core, who rejected the authority of Moses and Aaron. 
 
 12. The Apostle now describes, in glowing metaphorical langnage, the immoralities 
 of these heretics. “These are spots in their banquets ;” the Greek is, tv tcuq aya7ra7c 
 
ST. JUDE. 
 
 47 1 
 
 Uest* 
 
 banquets, feasting together with¬ 
 out fear, feeding themselves, clouds 
 without water which are carried 
 about by winds, trees of the autumn, 
 unfruitful, twice dead, plucked up 
 by the roots, 
 
 13. Raging waves of the sea, 
 foaming out their own confusion, 
 wandering stars : to whom the 
 storm of darkness is reserved for 
 ever. 
 
 paraphrase* 
 
 religion and humanity in your Agapes or feasts of 
 Christian love, feasting with you in such a way as to 
 show by their excesses that they have neither reverence 
 for God, nor fear of man, seeking their own gain and 
 emolument, while pretending to be concerned for the 
 spiritual progress of others; they are clouds without 
 water, which neither irrigate the earth, nor permit the 
 genial rays of the sun to warm it, changeable as the 
 winds, and inconsistent in their teachings; they are 
 autumnal trees, that never bring fruit to maturity ; 
 they are without any fruit whatever; altogether dead ; 
 plucked up from the very roots. 
 
 13. Like raging waves of the sea, they are turbulent 
 and boisterous in their conduct, foaming out, in the 
 obscenity of their acts and language, their own 
 confusion and shame. They are wandering stars, 
 shedding a false light, ever wandering from the true 
 path of the gospel, whose end is to be utterly extin¬ 
 guished in that storm of darkness, whither they are 
 hurrying, reserved in punishment of their iniquities, 
 for ever and ever. 
 
 Commentary* 
 
 tytwv, in your Agapes. The Apostle, most probably, alludes to their improper con¬ 
 duct at the Agapes, or feasts of charity, so common in the infancy of the Church, as 
 preparatory to the holy communion, and to which the rich and poor were indiscrimi¬ 
 nately admitted (vide 1 Cor. xi.) These heretics insinuated themselves into the 
 edifying meetings of the Christians, of which they were the disgrace, owing to their 
 misconduct. The Greek word for “ spots,” also signifies “ rocks ” of scandal, but the 
 other meaning assigned it accords better with the words of St. Peter (chap. ii. verse 13), 
 which St. Jude closely follows in this Epistle. “ Feasting together without fear,” i.e., 
 without reverence for God or fear of man—“ feeding themselves while pretending 
 to seek the spiritual good of their people, of whom they constitute themselves teachers, 
 they, in reality, only seek their own gain and emolument. “ Clouds without water,” 
 which, far from serving the earth by the wholesome irrigation of the waters of heaven, 
 on the contrary, injure it by intercepting the genial warmth of the sun. “ Which are 
 carried about by the wind ; ” these words show the fickleness of heretics, and the ever 
 varying inconsistency of their doctrines. “Trees of the autumn,” i.e., trees which 
 produce leaves and fruit at the close of the autumn, which never come to maturity; 
 “unfruitful,” i.e., it should rather be said they produce no fruit at all. The word 
 “unfruitful,” intensifies the word “ autumnal ;” “twice” (i.e., altogether) “dead.” 
 “Twice,” bears this meaning frequently in SS. Scripture (v.g., Jeremias, xvii., xviii.; 
 Proverbs, xli. 21 ; Isaias, lx. 2 ; 1 Tim. verse 17). Altogether dead, and without any 
 hope of ever recovering life or vegetation, for they are “plucked up by the roots.” 
 The last words add in intensity to the words “ twice dead.” They strongly convey 
 the utter hopelessness, nay, almost impossibility, of deriving any good from an 
 beresiarch. 
 
 13. “ Raging waves of the sea,” shows the restless, boisterous, turbulent conduct of 
 these heretics, “ foaming out their own confusion,” expressive of their impotent rage 
 against the immovable rock of Christ’s Church, and of their obscene, filthy language 
 and conduct. Similar are the words of Isaias, lvii. 20. “Wandering stars;” 
 pretending to give light to their followers, a false light, however, “wandering” from the 
 unchangeable and fixed course marked out by the gospel. 
 
 “ To whom the storm of darkness is reserved for ever.” In Second Epistle, ii. 17, 
 of St. Peter, the same Greek words are translated in our English version, “to whom 
 the mist of darkness is reserved.” The Apostle, to express their eternal punishment, 
 employs the words “ storm of darkness,” rather than eternal fire, in allusion to the 
 spiritual darkness in which these heretics kept their duped followers, whereof eternal 
 
472 
 
 ST. JUDE. 
 
 paraphrase. 
 
 14. Now, of these, Enoch also, the seventh patriarch 
 inclusively in a direct line from Adam, prophesied, 
 when he said: “Behold the Lord cometh with 
 thousands or myriads of his holy angels,” 
 
 15. To execute judgment upon all the reprobate 
 and to convict the impious and ungodly of all their 
 wicked deeds, and of all the blasphemous language, 
 which they uttered against him and his holy 
 mysteries. 
 
 16, These men are always murmuring against 
 authority, always discontented with their own lot, 
 finding fault with their neighbours, and especially 
 their superiors ; following their carnal desires, indul- 
 ing in pompous, swelling, and empty words, flattering, 
 and paying court to the wealthy, for the sake of 
 private gain and emolument. 
 
 _ / l ' • - /.i,,. 
 
 Commentary 
 
 darkness is the appropriate punishment. All the foregoing metaphors represent the 
 corrupt morals of those heretics. 
 
 14. The Apostle quotes a prophecy of the patriarch Enoch, the seventh in a direct 
 line from Adam inclusively, in proof of this assertion, that these impious men shall be 
 subjected to everlasting punishment. “ Behold the Lord cometh,” or, will come 
 (the present is, in a prophetic style, employed for the future, on account of the 
 certainty of the predicted event), “ with thousands of his saints.” The Greek is, tv 
 ayicug fxvpiaaiy avrov , with his holy myriads . The Vulgate has, in sanctis millibus ejus , 
 with his holy thousands . He refers to the angels who will, at his second coming, to 
 which reference is here made, accompany our Lord to judgment; for, the just men 
 will be rapt up into the air, to meet him at his descent. 
 
 15. “To execute judgment upon all” the reprobate, “and reprove all the ungodly of 
 all the works of their ungodliness.” The Greek is, “ and reprove all the impious among 
 them of all the works of their impiety ,” according to which the meaning is, that although 
 judgment would be executed on all the wicked, still against the impious in particular, 
 such as were the heretics whom St. Jude addresses, a special judgment of more severe 
 exposure and scrutiny would be instituted for their impious actions; “among them,” 
 is wanting in the chief MSS. ; “and of all the hard things which ungodly sinners have 
 spoken,” i.e ., of all the words of unbelief, impiety and blasphemy, which they uttered 
 against God and his precepts, and the truths of his heavenly revelation. “Against 
 God,” in Greek, tear avrov, “ against him." This prophecy of Enoch must have been 
 known by St Jude, either from tradition, if it was merely verbally announced by the 
 patriarch, or taken from some writing now lost, which the Apostle, from inspiration, 
 knew to be true, so far as this prophecy is concerned; this, being quoted by St. Jude 
 here, becomes a portion of divine Scripture, and is attested by the authority of the 
 Holy Ghost; and even, though it were quoted from the apocryphal book of Enoch, it 
 furnishes no argument against the inspiration of this Epistle, any more than quoting 
 from Pagan writers (1 Cor. xv. 23 ; Titus, i. 12), does against the inspiration of these 
 Epistles of St. Paul {vide verse 9). 
 
 16. The Apostle continues the description of their corrupt morals ; “ murmurers,” 
 i.e., passing censure on their superiors. “ Full of complaints,” the Greek, ne/jx^i/xoipoi , 
 means, finding fault with and blaming their lot or condition , probably finding fault with 
 the disposition of Providence and the arrangement of their superiors in their regard ; 
 “ walking according to their own desires,” i.e., indulging in passions, or pertinaciously 
 adhering to their own opinions; “and their mouth speaketh proud things,” {vide 2 
 chap. 2 Ep. verse 18, of St. Peter, where the same words are employed). “Admiring 
 persons,” i.e., paying court to, and flattering persons in power and influence, “ for gain 
 sake,” i.e., from motives of selfish gain and private emolument. 
 
 14. Now of these Enoch also, the 
 seventh from Adam, prophesied* 
 saying : Behold, the Lord cometh 
 with thousands of his saints, 
 
 15. To execute upon all judgment, 
 and to reprove all the ungodly for 
 all the works of their ungodliness, 
 whereby they have done ungodly, 
 and of all the hard things which 
 ungodly sinners have spoken against 
 God. 
 
 16. These are murmurers, full of 
 complaints, walking according to 
 their own desires, and their mouth 
 speaketh proud things, admiring 
 persons for gain’s sake. 
 
ST. JUDE . 
 
 473 
 
 17. But you, my deaily beloved, 
 be mindful of the words which have 
 been spoken before by the apostles 
 of our Lord Jesus Christ. 
 
 18. Who told you, that in the 
 last time there should come mock¬ 
 ers, walking according to their own 
 desires in ungodliness. 
 
 19. These are they, who separate 
 themselves, sensual men, having 
 not the Spirit. 
 
 20. But you, my beloved, build- 
 ing yourselves upon your most 
 holy faith, praying in the Holy 
 Ghost, 
 
 21. Keep yourselves in the love 
 
 paraphrase* 
 
 17. But do you, dearly beloved keep in mind the 
 words which have been told to you beforehand, by the 
 Apostles of our Lord Jesus Christ. 
 
 18. Who told you, that in the last age of the world, 
 on which we have already entered, there would come 
 men whose religion would consist in scoffing at every¬ 
 thing sacred; and their morality, in freely indulging 
 their own base and grovelling passions. 
 
 19. These are the men, who now are causing sepa¬ 
 ration and exciting schisms, both in their own case 
 and that of others, who lead a sensual and animal life, 
 and are destitute of the spirit of God. 
 
 20. But do you, dearly beloved, rear yourselves into 
 a spiritual edifice, of which the sure foundation will be 
 your most holy faith, and the superstructure, prayer 
 offered up with the proper dispositions, inspired by 
 the Holy Ghost. 
 
 21. Persevere in the love and grace of God and 
 
 Commentary* 
 
 17. The Apostle now enters on an exhortation to them to continue firm in the 
 faith, by reminding them of the words of the Apostles. Reference is, probably, made 
 to the words of St. Paul to Timothy (2 chap. iii. and iv.), and to St. Peter (2 Epistle, 
 chap, iii.), whose words are perfectly the same with the following words of St. Jude 
 himself. 
 
 18. The things which they predicted are, “ that in the last time there should come 
 mockers,” (similar are the words of St. Peter, 2 Ep. iii. 3, the Commentary on which 
 see) i.e., men who would mock at everything sacred and hallowed in religion ; “walking 
 according to their own desires in ungodliness.” These words point out the corruption 
 of their morals. 
 
 19. The Apostle gives further marks of the impious and immoral men who were 
 spoken of beforehand by the other Apostles ; “ who separate themselves,” (“ themselves ,” 
 is not in the Greek), men who cause schisms in the Church, from which they go out 
 themselves, and influence others to do the same. “ Sensual men, having not the 
 spirit; ” these words may, also, besides the meaning assigned them in the Paraphrase, 
 have the same signification that the words “ sensual man,” have in the 1st Epistle to 
 the Corinthians (ii. 14), signifying, a man who regulates all his faith by reason, and 
 rejects whatever he cannot see, according to reason. With such men those are con¬ 
 trasted who have the spirit (“ spiritual man,”) who, practised in the principles of faith, 
 are always prepared to submit to authority—(see 1 Cor. ii. 14). 
 
 20. In this verse, the Apostle resumes his exhortation; “but you, building 
 yourselves upon your most holy faith.” He exhorts them to rear themselves into a 
 spiritual edifice, of which “ our most holy faith ” is to be the foundation. He calls 
 faith “ most holy,” because it emanates from the Divine mind, which is the fountain ot 
 all sanctity, and by saying, “ your faith,” he shows they should have no connexion with 
 the impure faith of the Gnostics. The Apostles frequently represent the soul of each 
 Christian in particular, as well as the entire assemblage of Christians in general, under 
 the expressive image of a spiritual edifice (v.g. 2 Ephes. xxi.; 1 Cor. vi. ; 1 Peter, ii. 1 . 
 “ Praying in the Holy Ghost,” the first part of the superstructure is prayer, accom¬ 
 panied with the requisite dispositions ; “ in the Holy Ghost,” since, without, it, we 
 cannot obtain the necessary graces, nor above all, the all necessary grace of final 
 perseverance , which if we obtain, we are saved, if we fail to obtain, we are certainly 
 eternally lost; and it can only be obtained by suppliant prayer, “ suppiciter emeren 
 potest.” —St. Augustine. We should pray for this necessary gift unceasingly. 
 
 21. The next part of the superstructure in this spiritual edifice is “ the love of God,” 
 in which he exhorts them to persevere. “ Keep yourselves in the love of God,” which 
 
 2 H 
 
 VOL. 11. 
 
47 4 
 
 ST. JUDE. 
 
 paraphrase. 
 
 the patient hope in God’s mercy until, through the 
 merits of our Lord Jesus Christ, you shall obtain life 
 everlasting. 
 
 22. And reprove some, who by their pertinacious 
 defence of false doctrines and obstinate perseverance 
 in error, show that they are already condemned, and 
 their conversion morally hopeless ; and make manifest 
 to all the absurdity of their tenets. 
 
 23. But others, who are in the proximate danger of 
 perversion and spiritual ruin, rescue from destruction 
 in the eternal fire which is prepared for them ; and on 
 others, who, through weakness have been entangled in 
 the snares of these wicked deceivers, have compassion, 
 by representing beforehand to them the.terrors of the 
 divine vengeance, which they have been treasuring, up 
 for themselves ; at the same time taking care to hate 
 and detest the errors of these impious men and their 
 sensual and corrupt morals, which defile both soul 
 and body. 
 
 Commentary 
 
 may either mean, the love of God for us, or our love for him, or both ; for one follows 
 from the other. Hence, the words mean, persevere in the grace and love of God. 
 “ Waiting for the mercy of our Lord Jesus Christ.” This refers to patient, enduring 
 hope, amid the trials and difficulties of life, until the reward of our sufferings shall be 
 given us, viz., life ever'asting, through the gracious merits of our Lord Jesus Christ. 
 Hence, this spiritual edifice will have faith for its foundation ; hope and charity pro¬ 
 ducing the good works which the grace of God, obtained by fervent prayer, will enable 
 them to perform, for its superstructure. 
 
 22, 23. “And some indeed reprove, being judged,” i.e., the heresiarchs and others 
 amongst them who obstinat ely persevere ; reprove,” i.e., publicly convict and show the 
 absurdity of their errors, in order to render their teaching innocuous to others. 
 “ Being judged.” Such persons are self-condemned by the notoriety and evidence of 
 their perversity, and their conversion morally hopeless. Similar is the idea expressed 
 by St, Paul (Titus, iii. 11):—“ Subversus est, cum sit proprio judicio condeimiatus .’ 
 “ But others save, pulling them out of the fire,” i.e., such as are in imminent danger of 
 perversion and ruin, like a thing cast into the fire, and about to burn, these save and 
 rescue from spiritual destruction. “ Pulling them out of the fire,” expresses the 
 immediate risk, in which they are placed. “ And on others have mercy in fear.” This 
 is a third class, who had been inveigled by false teachers. On this class he recom¬ 
 mends them to have compassion, and to show them mercy, “ in fear,” i.e., by pointing 
 out the fear of divine judgment, in order that they may avoid it in time, which is the 
 greatest mercy. The words “in fear,” may be also understood to mean, with a spirit 
 of mildness and consideration for their weakness, mindful of your own liability to fall, 
 as is recommended by St. Paul (Gal. vi. 1). It is to be observed that there is a 
 diversity between our reading and that oLthe present Greek copies. Instead of three 
 classes of persons, regarding the treatment of whom the Apostle here speaks, and three 
 members of a sentence, as in our Vulgate, the ordinary Greek only treats of two 
 classes of persons, and contains only two members in the sentence. It runs thus : 
 kcu ovq ptv eXeeIte ZiaKpivo/xsvoi, ovg Se ev (f)oj3u> oio^ete ek tov ivvpoQ ap7ra^ovrse ’— 
 and on some have compassion, making a distinction, but others save in fear, snatching them 
 out of the fire, in which there is no reference made to the first class of persons 
 mentioned in our Vulgate, viz., “others reprove, being judged.’’ In some Greek 
 copies, however, instead of “ have mercy,” we find “ reprove ” in the first member of 
 the sentence, as in our Vulgate. Beza testifies that he found the Vulgate reading in 
 three Greek copies, and GEcumenius, as appears from his Commentary, evidently 
 found the same reading. In both the ordinary Greek and Latin Vulgate, the second 
 member is the same, except that in the Greek, the words “in fear,” are added to the 
 
 of God, waiting fir the of mercy 
 our Lord Jesus Christ unto life 
 everlasting. 
 
 22. And some indeed reprove 
 being judged : 
 
 23. But others save, pulling 
 them out of the fire. And on others 
 have mercy, in fear; hating also 
 the spotted garment which is carnal. 
 
ST. JUDE. 
 
 475 
 
 Uext. 
 
 24. Now to him, who is able to 
 preserve you without sin, and to 
 present you spotless before the 
 presence of his glory with exceeding 
 joy in the coming of our Lord 
 J f.sus Christ, 
 
 25. To the only God our Saviour 
 through Jesus Christ our Lord, 
 be glory and magnificence, empire 
 and power before all ages, and now, 
 and for all ages of ages. Amen. 
 
 paraphrase* 
 
 24. Now to God, who alone is able, and knows how 
 to preserve you unto the end without sin, and bestow 
 on you the great gift of final perseverance, and to 
 present you free from all guilt and stain of sin, when 
 you shall appear with exceeding great exultation before 
 the glory of our Lord Jesus Christ, when he shall 
 come to judge the world. 
 
 25. To the only true God our Saviour (Father, Son, 
 and Holy Ghost), through Jesus Christ our Lord, are 
 due, glory and magnificence, dominion and power, from 
 all eternity, and now, and unto the never-ending ages 
 of eternity. So be it. 
 
 Commentary* 
 
 second member, thus : “ But others save in fearfi &c. The reason, then, why three 
 members are found in our version seems to be, that the Latin interpreter, finding in 
 one Greek copy the wo rd, “ reprovef and in another, the words “ have mercy,” 
 united these several readings; and thus made out a third member by fusing 
 these distinct readings into one. The reading of the Codex Vaticanus runs thus : 
 Kat ovg fiev eXelite diaKptvopErovg, otoj^ete, ek irvpog ap7ra%ovr£g ; "Ovg Se eXecLte ev (ftofltp. 
 And some , indeed , compassionate, being judged, save , snatching from the fire , but on others v 
 have compassion in fear. “ Having also the spotted garment which is carnal.” In 
 these words, the Apostle instructs them to observe circumspection and prudence, in 
 their charitable intercourse with the deluded followers of the Gnostics, to shun 
 and detest their errors and their corrupt morals—which is the external garment 
 in which they appear—as they would the garment of one who had been suffering from 
 an infectious distemper. Allusion is probably also made to the command of the Jewish 
 law (Leviticus, xv.), prohibiting all contact with the clothes of a person infected with 
 leprosy, &c. Some persons understand the words in their literal signification, as 
 implying the avoidance of all unnecessary communication with the heretics in question. 
 
 24. The Apostle closes with a magnificent doxology, opposed to the errors of the 
 Gnostics, in which he shows from what source we are to obtain the graces necessary 
 for a holy life and final perseverance, and in which is also implied a prayer that God 
 would bestow these gifts on us. “To preserve you without sin,” so as to persevere unto 
 the end, “ and to present you spotless,” &c., which refers to their being presented to our 
 Lord Jesus Christ, when he comes in his glory to judge the world. “With exceeding 
 joy,” expresses the great exultation and transport of the blessed in meeting their 
 Judge at the last day, when, exempt from all sin, and freed from all liability to 
 temporal punishment, they are about to enter on glory, both as to soul and body. 
 The words, “in the coming of our Lord Jesus Christ,” are not in the Greek. 
 
 25. To the only God, our Saviour.” In the ordinary Greek, to the only wise God, 
 &c. Wise, is, however, wanting in the chief manuscripts, and is rejected by critics 
 generally. The words, most probably, refer to the entire Trinity—Father, Son, and 
 Holy Ghost. “Through Jesus Christ our Lord.” These words are not in the 
 ordinary Greek; they are, however, found in the chief MSS., and now generally received. 
 “Be glory,” &c., express the majesty and high dominion of God over all creatures, and 
 the consequent glory and honour which are due him. 
 
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Bapst Library 
 
 Boston College 
 Chestnut Hill, Mass. 02167 
 
 
 643 ♦M34x 1891 
 
 B i b 1 e * N ♦ T * 
 
 A n e x p a s i t :i. o n o f 
 Epistles of St 
 
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