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NEW TESTAMENT.

TRANSLATED FROM THE LATIN VULGATE,
AND DILIGENTLY COMPARED WITH THE ORIGINAL GREEK TEXT,

WITH NOTES, CRITICAL AND EXPLANATORY,

FRANCIS PATRICK KENRICK,

ARCHBISHOP OF BALTIMORE.

'How shall we escape, if we neglect so great salvation?" Heb. 2 : 3.

REVISED AND CORRECTED.

BALTIMORE:
KELLY, H EDI AN & PIET.
186 2.

Entered, according to Act of Congress, in the year 1862,
BY FRANCIS PATRICK KENRICK,
In the Clerk's Office of the District Court of the United States, for the District of Maryland.

GENERAL INTRODUCTION.

The New Testament is the name by which the collection of all the
inspired writings of the Christian dispensation is designated. Al
though the term Testament commonly denotes the last will of a dying
man, it is here employed to express the Covenant of God with men,
containing the conditions on which He promises pardon of sin, and
salvation through His Divine Son, Jesus Christ our Savior. As
these, to a great extent, are declared in the writings of the Evange
lists and Apostles, the collection of them is so styled. The epithet
"New" is prefixed, to distinguish it from the ancient Covenant, made
with Abraham, and renewed on Sinai through the ministry of Moses.
The Greek language was employed by all the sacred writers of the
New Testament, excepting, perhaps, Matthew, who is thought to have
written in Syro-Chaldaic, and as some think, Paul in his Epistle to
the Hebrews. The ancient Latin translation was made, if not in the
age of the Apostles, at least in the second century, as the learned
Walton avows." It is styled by some Italic, although it is believed
to have been made in Africa ; but it was more commonly called the
Vulgate, as the generally received version, in preference to other
Latin translations, which were numerous. St. Jerome, at the close
of the fourth century, at the instance of Pope Damasus, undertook
its revision, correcting it according to the most ancient and accurate
Greek manuscripts. It remains at this day nearly the same as it
came from his hands, on which account a modern critic says, " The
Vulgate of the New Testament generally agrees with the oldest
manuscripts of the Italic, and is one of the best critical helps towards
restoring the true text of the Greek. "a The most ancient Greek
i Kitto's Cyclopaedia. Vu'gate,

IV GENERAL INTRODUCTION.
manuscript extant is that which is preserved in the Vatican Library
at Rome, believed to be of the fourth century, an accurate edition
of which, prepared by the learned Cardinal Mai, has been recently
issued from the Roman press. The Vulgate, as appears from what
has been said, represents a still more ancient manuscript, and is,
by the acknowledgment of all learned men, a beautiful and faithful
translation. The Gospel of St. John was translated into Saxon by the Venera
ble Bede in the eighth century, of whom it is related that, in his
dying moments, he dictated to an amanuensis the last verses. A
version of the Four Gospels in the same language is extant, interli
near with the Vulgate, and is ascribed to Aldred, who flourished in
the tenth century. Thomas Arundel, Archbishop of Canterbury, in
a funeral oration pronounced in 1394, on "the good Queen Anne,"
of Bohemia, consort of Richard II, praised her for her diligence in
reading the Four Gospels in English : yet in a provincial council held
some years afterwards he forbade the reading of Wycliffe's transla
tion, or any other not approved of by the ecclesiastical authority.
Sir Thomas More testifies, that long before the days of Wycliffe there
was an English version of the Scriptures, " by good and godly people
with devotion and soberness well and reverently red."b Cranmer
says : " It is not much above one hundred years ago since Scripture
hath not been accustomed to be read in the vulgar tongue within this
realm ; and many hundred years before that it was translated and
read in the Saxons' tongue ; and when this language waned old and
out of common usage, because folk should not lack the fruit of read
ing, it was translated again into the newer language, whereof yet
also many copies be found."0 The efforts of Wycliffe and the Lol
lards to support their errors by a new translation, led to the restric
tions of the Council, and to the partial disuse of which Cranmer
speaks. The many versions made by the abettors of the new opi
nions during the reign of Henry VIII, gave occasion to Gregory
Martin and other learned priests of the English College at Rheims,
to undertake a new version, furnished with copious annotations, in
order to guard the readers against the rising errors. The New Tes-
b Dialog. 3 : 14. c Strype's Cranmer, App. 242.

GENERAL INTRODUCTION. V
tament appeared in the year 1582 : which edition now lies before me.
The author of the historical introduction to the English Hexapla ac
knowledges " that the translators were fully competent to execute
the task before them, so far as learning and ability could go." Scri
vener, speaking of their version, says : " It is highly commendable for
its scrupulous accuracy and fidelity. In justice it must be observed,
that no case of wilful perversion of Scripture has ever been brought
home to the Rhemish translators." Their version was afterwards
published by Fulke (whose work I have), side by side with the Pro
testant version taken from what was called "the Bishops' Bible,"
got up by Parker, to take the place of " the Great Bible" of Cran
mer : both anterior to the edition authorized by King James in 1611.
Although I cannot agree with Geddes, who characterizes the Rhem
ish vei-sion as "barbarous," I will not deny that the scrupulous ad
herence of the translators to the letter of the Vulgate in rendering
the names of places and persons, and their desire to retain Hebrew
and Greek words, which had been preserved in the Latin, and their
study to express the Latin words by corresponding English terms of
Latin origin, rather than to draw " from the wells of English unde
filed," detracted much from the perspicuity and beauty of their ver
sion. To remedy these defects, Dr. Cornelius Nary, an Irish priest,
published in London in the year 1709 a new version, which was re
published in Paris in 1717. Dr. R. Witham, an English divine of
the College of Douay, published in 1736 a revision of the Rhemish
translation, with learned notes, void of acrimony. So deeply felt
was the necessity of this revision, that Dr. Challoner and other di
vines then attached to Douay College, gave it their written approval,
and some years afterwards, in 1749-1750, this venerable prelate pub
lished in London, in five volumes, a revised edition of the whole
Bible, with notes, few in number and of a mild character. He is
thought to have weakened considerably the style," by avoiding inver
sion, which often gives prominence to the subject of the sentence,
and by inserting unnecessarily qualifying particles : but his revision
was nevertheless favorably received, and has ever since been the
standard of the many editions published in England, Ireland, Scot
land, and the United States. A Dublin edition, with the sanction of
Archbishop Troy, was issued by R. Cross in 1791. Rev. Bernard

VI GENERAL INTRODUCTION.
McMahon, in 1810, superintended another edition, in which serious
typographical errors and some changes of the text were discovered.
Similar liberties have been taken by other publishers, so that it is
not easy to determine always the true reading : and grave omissions
and mistakes occur in most editions, as far back as the Dublin edi
tion of Reilly, in 1794. A Dublin edition by Coyne, in 1816, con
tains the Rhemish preface, which is put at the commencement of the
Bible, and the Rhemish annotations to the New Testament ; but the
text and also the notes to the Old Testament are from the revision
of Challoner. Archbishop Troy disavowed the notes. A writer in
the Dublin Review, believed to be His Eminence Cardinal Wiseman,
urges the imperative necessity of the revision and correction of the
version. Charles Butler, the distinguished English lawyer, considers
the work of Dr. Challoner as imperfect, and avows that " a more
correct version is, perhaps, the greatest spiritual want of the English
Catholics." Dr. Lingard, the celebrated historian, in the year 1836, published
anonymously in London a new and elegant version of the Four
Gospels, with few but luminous notes. Taking him for my guide, I
gave, in 1849, a revision of the Rhemish version of the Gospels, the
text of which I followed more closely, and in 1851 I completed the
New Testament by publishing the other books. At the instance
of a learned colleague, I published the Psalms, with the Sapiential
Books, in 1857. In the following year the Ninth Provincial Council
of Baltimore was held, and in my absence, the senior prelate, Dr.
O'Connor, then Bishop of Pittsburg, presided at a special session, in
which my revision, which was already completed in manuscript, came
under consideration. The prelates were pleased to express unani
mously their approval of my labors, and their desire that a version
for general use might be prepared on the basis of my revision.4
After a year's delay, to give room for a project of concerted action,
I proceeded with the publication of the remaining volumes, the last
of which was issued in September, 1860. I took care to forward
them to the Cardinal Prefect of the S. Congregation of Propaganda

& "Multum laiiclavcrunt revisionpm ab Archiepiscopo paratam, cujus magna pars in lucern jam data
eet, ct unanimi voto volaerunt: ut i'x eaconfidatur versio, quip in communem usum detlucatur." Cone.
Bait. IX, Cong. 7.

UENERAL INTRODUCTION. Vll
Fide, who took occasion to observe, that the general usage of the
Holy See is not to interpose its judgment in a matter of so much
delicacy, but acknowledged in courteous terms the presentation of
the work. " I have received," he writes to me on 22d August, 1860,
"from the hands of the Bishop of Mobile, a copy of the Pentateuch
recently published by you, and thank you cordially, and by anticipa
tion return thanks for the intention which you have signified to for
ward to me the continuation of your esteemed works on the Holy
Scriptures." The New Testament being long since out of print, it was impossi
ble to supply purchasers with a complete set of the Bible. I have
therefore yielded to the solicitations of the publishers, and prepared
a new edition, in which I avail myself freely of the suggestions of
learned friends both of the clergy and laity, and borrow from every
source within my reach. I have placed the references and critical
remarks at the bottom of the page, that the notes may be read with
out interruption. In presenting it to the public, I repeat the sincere
expression of my unqualified submission to the judgment and correc
tion of the Holy See.
Baltimore, May, 1862.

EXPLANATIONS.

G. is put for the common Greek text.
V. for the Latin Vulgate.
P. for the Protestant version, authorized by King James.
G. P. marks the places in which they harmonize.
P. V. where the Protestant follows the Vulgate.
— marks something wanting : + something added.
[ ] words not in text.
\Y. Witkam's revision of New Testament.
Rev. V. marks the revised version now in course of publication by the American
Bible Union. A BRIEF NOTICE OF MANUSCRIPTS.
A. The Alexandrian manuscript, now preserved in the British Museum, is supposed
to have been written at Alexandria in the fifth century.
B. The Vatican manuscript is proved by Hug to belong to the middle of the fourth
century. The internal value of its readings is probably superior to the former.
C. The Ephrem manuscript, a palimpsest, so called from the works of St. Ephrem
the Syrian, having been written over the original writing, which has been restored,
probably belongs to the sixth century. It is in many places illegible, and has
numerous chasms.
D. The Cambridge manuscript, presented to the University by Beza, contains the
Four Gospels, and the Acts, with a fragment of the Epistles, and belongs probably
to the seventh century.
D. is also used for a MS. of Clermont, containing the Epistles of St. Paul in Greek
and Latin. It is of the eighth century.
E. denotes the Laudian MS. of the Acts of the Apostles, excepting from ch. 26 : 29
to ch. 28 : 26. It belongs to the seventh or eighth century.
E. also marks a MS. of St. Germain, which is a copy of MS. of Clermont, with cor
rections. It belongs to the eleventh century.
F. is a MS. of Brichenau, now at Trinity College, Cambridge, called Augiensis.
The Dublin manuscript, preserved in Trinity College, Dublin, belongs to the sixth
century. It exhibits the Gospel of St. Matthew, but in a very imperfect state. It
is marked Z.
Uncial manuscripts are those written in capital letters, as was usual before the tenth
century. MSS. denotes them.
Cursive characters were employed since that period. They are marked mss.

EXPLANATIONS.

ANCIENT VERSIONS.

The Latin Vulgate is the version corrected by St. Jerome. The ancient version is
styled Itala, and is believed to be of the second century, if not of the first.
The Syriac version, called the Peshito, or simple, was made probably in the first
oentury. A revision of it is known as the Karkaphensian recension, this name
signifying mountainous, as it was used in a monastery about Mount Sagara. The
Peshito is of great value.
The PMloxenian version in the Syriac language, takes its name from Philoxenus, or
Xenayas, Bishop of Mabug, or Hierapolis, in Syria, under whose direction it was
executed about the year 508. Only a few fragments of it have been yet disco
vered. The name is given by mistake to the Harclean version made by Thomas
of Harkel, or Heraclea, in Syria, Bishop of Mabug, about the year 616.
Another Syriac version of the Gospels for the Sundays and festivals is called the
Jerusalem, or Palcestino- Syriac version. It was probably made in the fifth
century.
The Memphitic, or Coptic version of the New Testament, was made from the original
Greek in the third century, in the language of Lower Egypt.
The Sahidic, or Thebaic, in the language of Upper Egypt, was made probably in the
same century. Several of its peculiar readings harmonize with the Latin. Both
versions generally represent the Alexandrian recension.
The Gothic version of the New Testament was made from Greek manuscripts by
Ulphilas, in the fourth century. The four Gospels are preserved in the celebrated
Codex Argenteus, in the University of Upsal.
The Armenian version was made from the Greek at the commencement of the fifth
century. It is thought to have been afterwards adapted to the Peshito.
The iEthiopic version was made early in the fourth century. It is literal, and often
agrees with the Syriac called Peshito and with the Vetus Itala.
There are two Persian versions of the Gospels, one taken from the Peshito, the other
from the Greek. The latter is designated Wheloc, from the name of the Cam
bridge Professor who undertook to publish it.
The Slavonic version of the New Testament was made from the Greek text as found
in the Constantinopolitan recension, by Cyril of Thessalonica and his brother
Methodius. It is considered of great excellence.
The Anglo-Saxon version of the Gospels, which is interlinear with the Vulgate, is
of the eighth or tenth century.
In the critical notes or references, V. followed by capitals denotes that the Vulgate
reading is supported by the manuscripts of which the conventional marks are
given. The ancient versions are quoted simply as versions. Sometimes the par
ticular version is quoted: Syr., Memph., Ar., Arm., as above. "Fathers" denote
the early Christian writers. Some of them are quoted by name. Critics are
sometimes specially named. When simply put, the term denotes critics generally,
or the most distinguished.
Quotations without special reference are in locum.

INDEX.

PAGE
GENERAL INTRODUCTION, ..... iii
EXPLANATIONS, ...... x
A TABLE OF THE EPISTLES AND GOSPELS, . . . xiii
PREFACE TO THE GOSPEL OF ST. MATTHEW, . . 17
GOSPEL OF ST. MATTHEW, . . . .19
PREFACE TO ST. MARK, ..... 129
GOSPEL OF ST. MARK, ..... 131
PREFACE TO ST. LUKE, ..... 181
GOSPEL OF ST. LUKE. ..... 183
PREFACE TO ST. JOHN, ..... 277
GOSPEL OF ST. JOHN, ..... 279
PREFACE TO THE ACTS OF THE APOSTLES, . . 355
THE ACTS OF THE APOSTLES, .... 357
GENERAL INTRODUCTION TO THE EPISTLES OF ST. PAUL, 457
PREFACE TO THE EPISTLE TO THE ROMANS, . . . 459
EPISTLE TO THE ROMANS, .... 461
PREFACE TO THE FIRST EPISTLE TO THE CORINTHIANS, . 515
FIRST EPISTLE TO THE CORINTHIANS, . . 517
PREFACE TO THE SECOND EPISTLE TO THE CORINTHIANS, . 565
SECOND EPISTLE TO THE CORINTHIANS, . . 567
PREFACE TO THE EPISTLE TO THE GALATIANS, . . 595
EPISTLE TO THE GALATIANS, . . . 597
PREFACE TO THE EPISTLE TO THE EPHESIANS, . .617
EPISTLE TO THE EPHESIANS, . . . 619
PREFACE TO THE EPISTLE TO THE PHILIPPIANS, . . 635
EPISTLE TO THE PHILIPPIANS, . . . 637
PREFACE TO THE EPISTLE TO THE COLOSSIANS, . . 649
EPISTLE TO THE COLOSSIANS, . . . 651

Xll INDEX. PAGE
PREFACE TO THE FIRST EPISTLE TO THE THESSALONIANS, . 661
FIRST EPISTLE TO THE THESSALONIANS, . . 663
PREFACE TO THE SECOND EPISTLE TO THE THESSALONIANS, . 671
SECOND EPISTLE TO THE THESSALONIANS, . . 673
PREFACE TO THE FIRST EPISTLE TO TIMOTHY, . . 679
FIRST EPISTLE TO TIMOTHY, . . . 681
PREFACE TO THE SECOND EPISTLE TO TIMOTHY, . . 695
SECOND EPISTLE TO TIMOTHY, . . . 697
PREFACE TO THE EPISTLE TO TITUS, .... 707
EPISTLE TO TITUS, ..... 709
PREFACE TO THE EPISTLE TO PHILEMON, . . . 715
EPISTLE TO PHILEMON, .... 717
PREFACE TO THE EPISTLE TO THE HEBREWS, . . 721
EPISTLE TO THE HEBREWS, .... 723
. 753
755
PREFACE TO THE FIRST EPISTLE OF ST. PETER, . . 767
FIRST EPISTLE OF ST. PETER, . . . 769
PREFACE TO THE SECOND EPISTLE OF ST. PETER, . . 781
SECOND EPISTLE OF ST. PETER, . . . 785
PREFACE TO THE EPISTLES OF ST. JOHN, . . . 793
FIRST EPISTLE OF ST. JOHN, . . . 795
SECOND EPISTLE OF ST. JOHN, .... 807
THIRD EPISTLE OF ST. JOHN, . . . 809
PREFACE TO THE EPISTLE OF ST. JUDE, . . . 811
EPISTLE OF ST. JUDE, .... 813
PREFACE TO THE APOCALYPSE, .... 817
THE APOCALYPSE, ..... 821

A TABLE

EPISTLES AND GOSPELS

APPOINTED TO DE READ

ON SUNDAYS, HOLY DAYS, AND OTHER FESTIVALS.

EPISTLES.

GOSPELS.

Advent, 1st Sunday, .

Eom. 13 : 11, 14

. Luke 21: 25, 34

"2d

Rom. 15:4,13,

. Matt. 11 : 2, 10.

3d

. Philip. 4:4,7,

. John 1 : 19, 28.

4th ¦•

1 Cor. 4:1,5,

. Luke 3:1, 6.

Christmas, 1st Mass, . .

Tit. 2 : 11, 15,

. Luke 2 : 1, 15.

2d ¦•

. Tit. 3 : 4, 8, .

. Luke 2 : 15, 21.

3d •¦

. Heb. 1 : 1, 12,

. John 1 : 1, 14.

Acts 6:8, 9,

10;

St. Stephen, . .

' 7 : 54, 59, .

' Matt. 23 : 34, 39

St. John the Evangelist, .

. Eccli. 15 : 1, 7,

John 21 : 20, 24.

Holy Innocents, . . .

. Apoc. 14 : 1, 6,

Matt. 2 : 13, 18.

£>t. Thomas of Canterbury,

. Heb. 5:1,7,

. John 10 : 11, 17.

St. Sylvester, . .

2 Tim. 4 : 1, 9,

. Luke 12 : 35, 41

Circumcision,

. Tit. 2 : 11, 15,

Luke 2 : 21, 22.

Epiphany, . .

. Isaiah 60 : 1, 7,

Matt. 2 : 1, 13.

1st Sunday, .

. Rom. 12 : 1, 6,

Luke 2 : 42, 52.

2d Sunday, . .

Rom. 12 : 6, 16,

John 2 : 1, 12.

Name of Jesus,

. Acts 4 : 8, 12, .

. Luke 2 : 21.

3d Sunday, . . .

. Rom. 12 : 16, 21

. Matt. 8 : 1, 13.

4th " ...

. Rom. 13 : 8, 11,

Matt. 8 : 23, 28.

5th " ...

. Cor. 3 : 12, 18,

. Matt. 13 : 24, 31

6th " . .

. 1 1'hess. 1 : 2, 1C

, Matt. 13 : 31, 36

Septuagesima,

. 1 Cor. 9: 24; 10:

5, Matt. 20 : 1, 17.

Sexagesima, 

2 Cor. 11: 19; 12:

10, Luke 8 : 4, 16.

Quinquagesima, . .

. 1 Cor. 13 : 1, 13,

. Luke 18 : 31, 34.

Ash Wednesday, . .

. Joel 2 : 12, 20, .

Matt. 6 : 16, 22.

1st Sunday of Lent, .

2'Cor. 6 : 1, 11, .

. Matt. 4 : 1, 12.

2d " " . .

. 1 Thess. 4 : 1, 8,

. Matt. 17 : 1, 10.

xiv

A TABLE OF EPISTLES, GOSPELS, ETC.

EPISTLES.

3d Sunday of Lent

j

. Ephes. 5 : 1, 9,

4th " "

. Gal. 4 : 22, 31, .

Passion Sunday,

. Heb. 9 : 11, 15, .
Palm Sunday.
Philip. 2:5, 11.
Holy Thursday,
. 1 Cor. 11 : 20, 33,
Good Friday,
Exodus 12 : 1, 12,
Holy Saturday, .
. Col. 3 : 1, 4, . .
Easter Sunday, .
1 Cor. 5 : 7, 8, .
1 John 5 : 4, 10,
2d Sunday after Easter,
. 1 Pet. 2 : 21, 25,
3d " ' "
u
. 1 Pet. 2 : 11, 18,
4th "
ii
. James 1 : 17, 21,
5th "
u
. James 1 : 22, 27,
Ascension,
. Acts 1 : 1, 11, .
6th Sunday after Easter,
. 1 Pet. 4 : 7, 12, .
Whit Sunday, .
Acts 2 : 1, 11, .
Trinity Sunday,
.
. Rom. 11 : 33, .
Corpus Christi, .
1 Cor. 11 : 23, 29,
2d Sunday after Whitsunt
ide, 1 John 3 : 13, 18,
3d "
-
1 Pet. 5 : 6, 11, .
4th "
a
Rom. 8 : 18, 23,
5th '•
-
1 Pet. 3 : 8, 15, .
6th '¦
u
Rom. 6 : 3, 11, .
7th "
u
Rom. 6 : 19, 23,
8th "
a
Rom. 8 : 12, 17,
9th "
u
1 Cor. 10 : 6, 14,
10th -
u
1 Cor. 12:2, 11,
11th "
u
1 Cor. 15:1, 10,
12th "
a.
2 Cor. 3 : 4, 9, .
13th "
Li
Gal. 3 : 16, 22, .
14th "
"
Gal. 5 : 16, 24, .
15th "
U
Gal. 5:25; 6:11,
16th " "
U
Eph. 3 : 13, 21, .
17th "
(1
Eph. 4:1,6, .
18th "
U
1 Cor. 1 : 4, 9, .
19th "
U
Eph. 4 : 23, 28, .
20th "
a
Eph. 5:15, 21,.
21st "
a
Eph. 6 : 10, 17, .
22d "
"
Philip. 1 : 6, 11,
23d "
a
Philip. 3 : 17, 21,
24th "
a
Col. 1 : 9, 14, .
St. Andrew, . .
. Rom. 10:10, 18,
Immaculate Conception,
. Prov. 8 : 22, 36,
St. Thomas the Apostle,
. Eph. 2 : 19, 22, .
GOSPELS.
. Luke 11 : 14, 29.
. John 6 : 1, 15.
. John 8 : 46, 59.
Matt. 21 : 1, 10, and
' ch. 26, 27.
. John 13 : 1, 15.
. John 18 : 19.
. Matt. 28 : 1, 7.
. Mark 16 : 1, 7.
. John 20 : 19, 31.
. John 10 : 11, 16.
. John 16 : 16, 22.
. John 16 : 5, 14.
. John 16 : 22, 30.
. Mark 16 : 14, 20.
. John 15: 26; 16:4.
. John 14 : 23, 31.
. Matt. 28 : 18, 20.
. John 6 : 56, 59.
. Luke 14 : 16, 24.
. Luke 15 : 1, 10.
. Luke 5 : 1, 11.
. Matt. 5 : 20, 24.
. Mark 8 : 1, 10.
. Matt. 7 : 15, 21.
, Luke 16 : 1, 9.
. Luke 19 : 41, 47.
. Luke 18 : 9, 14.
. Mark 7 : 31, 37.
. Luke 10 : 23, 37.
. Luke 17 : 11, 19.
. Matt. 6 : 24, 33.
. Luke 7 : 11, 16.
. Luke 14:1, 11.
. Matt. 22 : 35, 46.
. Matt. 9:1,8.
. Matt. 22:1, 14.
. John 4 : 46, 53.
. Matt. 28 : 23, 25.
. Matt. 22 : 15, 21.
. Matt. 9 : 18, 26.
. Matt. 24 : 15, 35.
. Matt. 4:18, 22.
. Matt. 1 : 1, 16.
. John 20 : 24, 29.
A TABLE OF EPISTLES, GOSPELS, ETC.

XT

EPISTLES.
Conversion of St. Paul, . . Acts 9 : 1, 22, . .
Candlemas,  Malachi 3 : 1, 5,
St. Matthias,  Acts 1 : 15, 26, . .
St. Patrick,  Eccl. 44 : 45, . .
St. Joseph,  Eccl. 45 : 1, 6, . .
Annunciation,  Isaiah 7 : 10, 16, .
St. Mark,  Ezek. 1 : 10, 15, .
St. Philip and St. James, . Wisdom 5:1,6,
Invention of the Cross, . . Philip. 2 : 5, 11,
St. Barnabas,  Acts 11 : 21, 27,
St. John Baptist, . . . Isaiah 49 : 1, 8, . .
St. Peter and St. Paul, . . Acts 12 : 1, 11, . .
Visitation of B. V., . . . Canticles 2 : 8, 14,
St. Mary Magdalen. . . . Canticles 3:2,. .
St. James,  1 Cor. 4 : 9, 15, . .
St. Ann,  Prov. 31 : 10, 31, .
Transfiguration, .... 2 Pet. 1 : 16, 19,
St. Lawrence, . ... 2 Cor. 9 : 6, 10, . .
Assumption of B. V.. . . Eccli. 24 : 11, 20, .
St. Bartholomew  1 Cor. 12 : 27, 31, .
Nativity of B. V.; . . . . Prov. 8 : 22, 36, .
Exaltation ofthe Cross, . . Phil. 2 : 5, 11, . .
St. Matthew,  Ezek. 1 : 10, 15, .
St. Michael,  Apoc. 1 : 1, 5, . .
Angel Guardians, . . . Exodus 23 : 20, 23,
St. Luke,  2 Cor. 8 : 15, 24, .
St. Simon and St. Jude, . . Eph. 4 : 7, 13, . .
All Saints,  Apoc. 7 : 2, 12, . .
All Souls,  1 Cor. 15 : 51, 57, .
Presentation of B. V.. . . Eccl. 24 : 14, 16, .

Matt. 19 : 27, 29.
Luke 2 : 22, 32.
Matt. 11 : 25, 30.
Matt. 25 : 14, 27.
Matt. 1 : 18, 22.
Luke 1 : 26, 3S.
Luke 10 : 1, 10.
John 14:1, 13.
John 3 : 1, 15.
Matt. 10 : 16, 22.
Luke 1 : 57, 68.
Matt. 16 : 13, 19.
Luke 1 : 39, 45.
Luke 7 : 37, 50.
Matt. 20 : 20, 23.
Matt. 13 : 44, 52.
Matt. 17 : 1, 9.
John 12 : 24, 26.
Luke 10 : 38, 42.
Luke 6 : 12, 19.
Matt. 1 : 1, 16.
John 12 : 31, 36.
Matt. 9 : 9, 13.
Matt. 18 : 1, 10.
Matt. 18 : 1, 10.
Luke 10 : 1, 9.
John 15 : 17, 22.
Matt. 5 : 1, 12.
John 5 : 25, 29.
Luke 11 : 27, 28.

PEEEACE
TO THE GOSPEL OF ST. MATTHEW.

The Gospel of St. Matthew occupies the first place among the inspired
writings of the New Testament, because it is believed to have been com
posed before the others. According to the most ancient Greek manu
scripts and the general opinion, it was written in the forty-first year of
the Christian era, about eight years after the resurrection of our Lord ;
although Hug, a Catholic critic of great acumen, supposes it to be of a
date somewhat later. Matthew, its author, who was also called Levi,
was originally a collector of customs, but was called to the apostleship.
He is generally believed to have written in the vernacular language of
Judea, which was a corruption of the Hebrew, and is sometimes called
Syro-Chaldaic, or Aramaic. It is certain that a Gospel in this language,
bearing his name, was seen by St. Jerome.1 Probably because the
Syriac text was corrupted by the Ebionites, and other early heretics,
the Greek translation, which was made at a very early period, was uni
versally received as of paramount authority.
The order of facts, as stated by this evangelist, is widely different
from that in which they are related by the others, who are thought to
have regarded more closely the time of their occurrence ; whilst he
studied only to present a comprehensive view of the teaching and life of
his Divine Master. Some critics have supposed that certain chapters of
this Gospel were accidentally misplaced by transcribers ; but as this con
jecture is not supported by any ancient manuscript, it must be abandoned.

1 in catalogo, voc. Matthseus.
2

18 PREFACE TO THE GOSPEL OF ST. MATTHEW.
This Gospel having been written for* the special advantage of the
Christians of Palestine, it sets forth what was directly calculated to
strengthen their faith. The fulfilment of the prophecies in the miracu
lous conception of Christ, in the place of His birth, in His preaching
and miracles, in His sufferings and death, is particularly pointed out :
and the facts connected with His resurrection, which must have been
notorious in Jerusalem, are detailed. His sublime maxims, by which
the law received its development and perfection, are presented to our
admiration ; and His life amongst men is traced, that we may tread on
His footsteps, and thus secure a share in His redemption.

THE HOLY GOSPEL1 OF JESUS CHRIST

ACCORDING TO

MATTHEW.

CHAPTER I.
THE ANCESTORS OF CHRIST ACCORDING TO THE FLESH: JOSEPH LEARNS FHOM THE
ANGEL THE MIRACULOUS CONCEPTION.
1 . Book of the generation2 of Jesus Christ, son3 of David," son4 of
Abraham.5 2. Abraham begat Isaac :h and Isaac begat Jacob :° and Jacob begat
Judas, and his brethren.6 d
3. And Judas begat Phares and Zara" of Thamar:7 and Phares begat
Esron :f and Esron begat Aram.
4. And Aram begat Aminadab : and Aminadab begat Naasson :B and
Naasson begat Salmon.
5. And Salmon begat Booz of Rahab :8 and Booz begat Obed of
Ruth :h and Obed begat Jesse : and Jesse begat David1 the king.9

1 St. Chrysostom thinks that it was originally styled simply The Gospel. Probably it had no title but that
with which it begins. a Genealogy, table of descents. a Descendant.
4 The promises made to David that his son should rule all nations, were celebrated among the people, on
which account the evangelist designates as his son, Christ, in whom they were fulfilled.
s To this patriarch God promised that all tbe nations of the earth should be blessed in his seed.
6 The brethren of Judas are mentioned because they were all fathers of the nation. Other nations had
sprung from sons of Abraham and Isaac.
T This birth was the fruit of incest; yet our Lord's descent is traced through it to show us, as St. Chrysos
tom remarks, that the crimes of our ancestors should not cause us shame, if we do not imitate them, and to
intimate that Christ came to take away our guilt and shame.
8 She is styled a harlot, but praised for her faith, which led her to receive and protect the explorers.
Josue 2:1.
3 David is styled " the king," because he was the head of the kingly race, and the type of Christ, who was
to sit on his throne.
a Luke 3 : 31. 1> Gen. 21 : 3. c Gen. 25 : 25. d Gen. 29 : 35.
e Gen. 38 : 29 ; 1 Chron. 2:4. f Euth 4 : 18 ; 1 Chron. 2 : 5.
g Numb. 7 : 12. h Euth 4 : 21. i Ibid. 22 ; 1 Kings 16 : 1.

20

ST. MATTHEW I.

6. And David the king begat" Solomon1 of her who was wife2 of Uriah.3
7. And Solomon begat Roboam :b and Roboam begat Abiah :° and
Abiah begat Asa.4
8. And Asa hegat Josaphat : and Josaphat begat Joram : and Joram
begat Oziah.4
9. And Oziah begat Joatham :e and Joatham begat Achaz :f and
Achaz begat Ezekiah.g
10. And Ezekiah begat Manasses :h and Manasses begat Amon :' and
Amon begat Josiah. k
11. And Josiah begat Jechoniah1 and his brethren,5 about the time
of the removal to Babylon.6
12. And after the removal to Babylon,7 Jechoniah8 begat Salathiel :9
and Salathiel10 begat Zorobabel.11
13. And Zorobabel begat Abiud :12 and Abiud begat Eliakim : and
Eliakim begat Azor.
14. And Azor begat Sadoc : and Sadoc begat Achim : and Achim
begat Eliud.
15. And Eliud begat Eleazar : and Eleazar begat Mathan : and Ma-
than begat Jacob.

1 St. Luke traces our Lord's descent through Nathan, another son of David by the same woman. Probably
the legal descent was had in view by Luke, and the natural descent was recorded by Matthew. In the ab
sence of public records it is impossible to determine in what manner the two lists can be made to harmonize ;
but as no objection was thence taken in the beginning against the authority of either evangelist, or if taken,
it was overruled, we must be convinced that the discrepancies are only apparent.
' Lit. " of her of Uriah."
3 Bethsabee became the lawful wife of David after the death of her husband.
* Joram was father of Ocboziah, who was father of Joas, who was father of Amasiah, father of Oziah. Three
descents are omitted in the list, the object of the writer being to trace the genealogy sufficiently to establish
the fact, without entering into all the details. St. Jerome gives a special reason for the omission, namely,
that Ochoziah, Joas, and Amasiah, were by Athalia, the wife of Joram, lineal descendants of Achab, the im
pious king of Israel, and ofhis queen Jezabel, a heathen, and most wicked princess, which family had fallen
under a formal malediction of God. 3 Kings 22 : 54 ; 4 Kings 9 : 8.
5 All but one reigned, whilst the people were carried away into exile.
« The removal to Babylon began in the reign of Joakim, when Nabuchodonosor subdued Judea, and led
many Jews into captivity. 4 Kings 23 : 29, 31, 36; 24 : 8, 12. Josiah was dead four or five years previously.
1 While the captivity continued. It is referred to as a period from which the descents are counted.
8 This is thought to be Joachim.
9 It is conjectured by Calmet that a link of this chain has been dropped through the mistake of copyists.
10 It is questionable whether Salathiel was son of Jechoniah, or only reputed such in law. St. Luke traces
his origin to David through Nathan.
11 Zorobabel son of Phadaia, brother of Salathiel, is mentioned 1 Chr. 3 : 19. Some think that one indivi
dual bore two names ; others that a different individual is spoken of.
13 The descendants of Zorobabel given in Chronicles are different.
a 2 Kings 12 : 24. b 3 Kings 11 : 43.
c Ibid. 14 : 31. d Ibid. 15 : 8.
e 2 Chr. 26 : 23. f Ibid. 27 : 9.
6 Ibid. 28 : 27. h Ibid. 32 : 33.
i Ibid. 33 : 20. k Ibid. 25.
1 Ibid. 36 : 1, 2. Patrizi, after Harduin, thinks that Jobanan is meant. 1 Chr. 3 : 15.

ST. MATTHEW I. 21
16. And Jacob begat Joseph, the husband of Mary,1 of whom2 was
born Jesus, who is called Christ.3
17. So all the descents are from Abraham to David fourteen de
scents : and from David to the removal to Babylon fourteen descents :
and from the removal to Babylon to Christ fourteen descents.5
18. l^ow the generation6 of the Christ" was thus : His mother Mary
being espoused* to Joseph7 before they came together,8 she proved to be
with child of the Holy Spirit.9
19. And Joseph, her husband, being just,10 and not -willing to expose0
her, had a mind to put her away privately.11
20. But while he thought on these things, behold an angel of the
Lord appeared to him in a dream,12 saying : Joseph, son of David, fear
not to take to thee Mary, thy wife, for that which is conceived in her,
is of the Holy Spirit.'3
21. And she will bring forth a Son : and thou shalt call14 His name
Jesus,15 for He will save His people from their sins.d

1 She was espoused to him, and truly his wife, although he did not exercise the rights of a husband.
These espousals were necessary to shield her from censure, since the mystery could not be at once declared.
" When you hear the term husband, do not think of the marriage relations ; remember the custom of the
Scriptures, .which give the name of husband and wife to those who are espoused." St. Jerome.
9 Her genealogy would seem necessary to establish the descent of our Lord from David; but it was not
customary to trace female descents, and the fact of her espousals to Joseph enabled the evangelist lo prove
our Lord's descent through him. Although not, in reality, the father of Christ, ho was legally reputed such,
which was sufficient to trace descent.
8 "Anointed;" "Messiah." This appellation was given Him as divinely appointed King of Israel, and
spiritually replenished with gifts. He received no material unction.
4 Only thirteen are enumerated ; but the descent of Abraham, the stem, may be included.
6 Only twelve are given. The missing descent may be supplied as Calmet suggests, and our Redeemer may
be considered as the stem of a new race.
B The conception and birth.
» It was usual ameng the Hebrews to make espousals some time before marriage.
8 " Before they lived under the same roof." Grotius. This does not necessarily imply subsequent intercourse.
9 The supernatural character of the conception is, at once, positively declared. The Divine Spirit, who is
God, with the Father and the Son, is its author. By a mysterious and ineffable operation, the Virgin con
ceived in the flesh Him, who is the Son of the Eternal God.
10 St. Chrysostom well remarks, that just is here equivalent to virtuous, in every respect. St Jerome says :
" Joseph, knowing her chastity, and astonished at her condition, is silent, not knowing the mystery I"
" St. Chrysostom supposes that the Virgin was living under the roof of her spouse : but the text may be
understood of the private dissolution of the engagement.
12 The communication was such as to leave no doubt of its reality and Divine origin.
18 It was wisely ordained that Joseph, after his anxious misgivings, should be informed by an angel of the
miraculous conception, that his testimony might preclude all doubt or suspicion. St. Bernard says, " I more
easily believe the husband who watched over the continency of the mother, and put it to the test, than I
should believe the Virgin, defending herself by an appeal to her own conscience." Horn, in Missus est.
14 The prerogative of a father to name the child, is granted to Joseph, as St. Chrysostom remaiks; but be is
divinely instructed what name he should give Him.
15 ])W signifies salvation or Savior.
» Q. P. " Jesus Christ." b Luke 1 : 27.
cp, "io make her a public example." d Eccl. 46 : 1 ; Luke 1 : 31 ; Acts 4:12.

22

ST. MATTHEW I.

22. Now all this was done to fulfil1 that which was spoken by the Lord3
through the prophet,3, saying :3
23. Behold the4 virgin5 will be with child, and bring forth a son, and
they will call* his name Emmanuel, which is interpreted6 God with us.7
24. And Joseph rising from sleep did as the angel of the Lord com
manded him, and took to him8 his wife.9
25. And he knew her not till10 she brought forth her first-born11 son,
and he called His name Jesus.

1 ' St. Matthew, writing for Jews, is careful to show tho fulfilment of prophecy. The event did not take
place in order to fulfil the prediction ; but the prediction, which implied the Divine foreknowledge of the factj
was thus accomplished. Modern interpreters, especially of the Rationalistic school, regard this phraBe as
merely indicating the coincidence of the event with the language of the ancient writer ; but this cannot be
affirmed universally, without undermining the authority of prophecy, as alleged hy the inspired writers of
the New Testament. The proof, however, does not rest on the mere phrase, but on the manifest intention of
the sacred writer as gathered from the context.
3 The Divine source is distinguished from the channel.
3 Tbe prediction here cited was uttered on occasion of the siege of Jerusalem, by the joint forces of the
kings of Syria and Israel. Isaiah being sent to Achaz, king of Judah, to assure him that the besieging
armies should not prevail, directed the prince to ask from God a sign to that effect ; but Achaz professed
an unwillingness to tempt God, by demanding extraordinary manifestations. Then the prophet rebuking
him, said that God Himself would give a sign in the birth of Emmanuel of a virgin. This prophecy pointed to
an event already in substance predicted, which thus solemnly .specified, served as a pledge of the continuance
of the race of David, and of proximate deliverance from the danger now threatening the kingdom.
4 Martini : La Vergine.
b It strictly means one who is concealed in the retirement of her father's house.
G The interpretation was given by the translator into Greek.
7 In an imperfect sense, God might he said to he with His people when He protected them/ and put their
enemies to flight; hut the presence among men of God incarnate of a virgin, was foreshadowed by that mani
festation of His favor. The term is literally fulfilled in Christ.
" Joseph took Mary under his protection.
a Such she was truly by the solemn engagement by which she and Joseph mutually bound themselves.
Marriage consists in the transfer made by man and woman reciprocally, of control over their bodies, and
consequently subsists before its consummation. It is in the power of the parties, by mutual consent, to ab
stain from the use ofthe rights which they acquire. This agreement may precede or follow the matrimonial
contract. " We must not," says St. Augustiu, " suppose that Joseph was not the husband of Mary, because
preserving her virginal integrity, and without intercourse with him, she brought forth Christ. By this ex
ample it is strongly intimated to such ofthe faithful as are in the marriage state, that marriage can subsist
and be styled such, even when continence is observed by mutual consent." L. 2, de consensu Evang. c. I,
10 This is a scriptural form of speech, which, as Campbell acknowledges, does not necessarily imply that
Joseph knew her afterwards. Thus we read, in Psalm 109 : " The Lord said to my Lord, Sit Thou on my
right hand until I make Thy enemies the footstool of Thy feet." " Will He not sit afterwards?" asks St.
Ambrose. "As in pleading, a lawyer is content with urging what suffices for proving the oase in hand, and
cares not to press extraneous matter, so the evangelist, having undertaken to establish the mystery of the
Incarnation in its integrity, did not think proper to pursue more fully what regarded the virginity of Mary,
lest he should appear rather as the advocate of the virgin than the herald of the mystery. Since, however,
he stated that Joseph was a just man, he gave us sufficiently to understand, that he would not dare violate
the temple of the Holy Spirit, the womb in which the mystery was accomplished— the mother ofthe Lord."
In Luc. 1. 2, n. 6. A like remark is made by St. Chrysostom.
11 This does not suppose that others were horn afterwards. The law prescribed offerings to be made for
firBt-horn males forty days after their birth, when it could not be known whether other children would he
born to the same parents. " From this passage some are led to indulge the most perverse suspicion, that Mary
had other children, alleging that he who had no brother cannot be styled first-born ; hut it is customary in
the Scriptures to call by this term him who is born first, although others should not follow." St. Jerome.
a Isai. 7 : 14. b Supra v. 21.

ST. MATTHEW II. 23

CHAPTER II.
THE COMING OP THE MAGIANS TO CHRIST ; THE MASSACRE OF TIIE INNOCENTS BY
HEROD : THE FLIGHT TO EGYPT, AND THE RETURN THENCE.
1. When therefore Jesus was born in Bethlehem of Juda,1 in the
days of king Herod,8 behold Magians3 came from eastern4 parts to
Jerusalem, 2. Saying : Where is He that is born king of the Jews ? for we have
seen His star5 in the east, and we are come to worship Him.6
3. And king Herod hearing this, was troubled,7 and all Jerusalem
with him.s
4. And assembling together all the chief priests,9 and the scribes of
the people,10 he inquired of them, where the Christ should be born.11
5. And they said to him : In Bethlehem of Juda : for so it is written
by the prophet :
6. And thou Bethlehem,12 land of Juda, art not13 the least3, among the
princes* of Juda : for out of thee shall come forth a leader, who shall
rule My people Israel.
1 We know not what length of time elapsed after His birth before the arrival of the Magians.
3 The birth of our Lord took place towards the close of the reign of Herod, surnamed the Great, an Idu
mean, who obtained the sovereignty of Judea from the Romans. As the Christian era dates from the year of
Rome 754, and Herod died in November, 750, or certainly before the passover of 752, the calculation is erro
neous. The birth of Christ took place four years previously, one or two years before the death of Herod.
3 Magians professed the science of the stars.
* Probably from Arabia Felix, which lay in an eastern direction. Some think they came from Persia.
The evangelist did not deem it necessary to specify the place, as the public fact of their arrival was sufficient
for his purpose.
s Some think that it was a comet, others a meteor. It is called His, because according to ancient tradi
tion, it was to appear at His birth. We cannot say whether this popular belief took its origin from the pro
phecy of Balaam: " A star shall arise out of Jacob, and a sceptre shall spring up from Israel." Numb. 24 :
17. It may have been connected with the general persuasion then prevailing, that about that time there
would arise in Judea, one who would rule over the world. Tacitus and Suetonius, although pagans, testify
to the existence of this belief.
0 This may mean to give Him homage as to a prince, or as a Divine Being. If we take into account the se
cret illustration of the Holy Spirit, we need not hesitate to believe that they were divinely enlightened to
acknowledge and adore Him as the Savior and Lord of men. Why should they be eager to pay their court to
an infant prince of a strange country ? Would Herod— himself a king — profess the intention of going to pay
civil homage to an infant prince?
i With jealous apprehension lest the sceptre should be wrested from himself and his family.
8 The people were excited at the extraordinary announcement: their feelings were, however, different
from those of Herod.
0 Besides the actual high priest, others who had exercised the high priesthood, which was no longer en
joyed for life, and the heads of sacerdotal families or classes, were called to council. Much irregularity oc
curred with regard to the tenure of the priestly office in the latter years.
10 Men who specially studied the sacred writings. They were probably priests or Levites.
" According to the prophets.
13 Ephrata, its ancient name, is added in the text to distinguish it from another town of the same name, in
the tribe of Zabulon. It was only six miles from Jerusalem.
13 The sacred writers often quote the old Testament freely, giving the sense, without adhering strictly to
the words. There is no negation in the prophet ; but the sense is the same, since Bethlehem was in itself of
no consideration ; but when honored hy the presence of our Lord, it became greater in dignity than the
larger cities. a Mich. 5:2; John 7 : 42. b Lit. "thousands."

24 ST. MATTHEW II.
7. Then Herod privately calling the Magians, ascertained from them
the time when the star appeared to them.
8. And sent them to Bethlehem, and said: Go, and diligently in
quire after the child, and when ye have found Him, bring back word to
me, that I also may go and worship Him.
9. When they had heard the king, they departed ; and behold the
star, which they had seen in the east, went before them, till it came and
stood over the place where the child was.1
10. And seeing the star, they rejoiced with very great joy.
11. And having entered into the house, they found the child with
Mary His mother, and fell down and worshipped Him,2 and opening
their treasures they offered Him gifts, gold,3a frankincense, and myrrh."
12. And being warned of Godc in a dream,4 that they should not re
turn to Herod, they went back another way into their own country.
13. And after they were departed, behold an angel of the Lord ap
peared in a dream to Joseph,5 saying : Arise, and take the child and
His mother,6 and flee into Egypt,7 and be there until I tell thee, for
Herod is about to seek the child to destroy Him.
14. And he arose, and took the child and His mother by night, and
withdrew into Egypt :
15. And was there until the death of Herod, that what was spoken by
the Lord through the prophet4 might be fulfilled : Out of Egypt have I
called My Son.8
16. Then Herod perceiving that he was deceived by the Magians, was
exceedingly angry ; and sent and killed all the men-children that were
in Bethlehem, and in all its borders,9 from two years and under,10 accord
ing to the time which he had ascertained from the Magians.11
1 This must have been by supernatural manifestation.
3 St. Irenaeus, St. Chrysostom, and the fathers generally believe that, under the illumination of the Holy
Spirit, they gave Him divine honors.
3 Gold was a tribute to royalty : frankincense, as the meet emblem of prayer, was burnt on the altars ;
myrrh was used in embalming the bodies of the dead. The fathers teach that these gifts shadowed forth His
divinity and sufferings, as also His royalty. See Irenaeus I. 3, c. 11, Origen 1. 1, contra Celsum. The priest
Juvencus most happily combines in one verse the mysteries implied in the gifts : "They offer myrrh, gold,
iucense to Him, as man, king, and God." St. Jerome.
4 It does not appear that they prayed for Divine direction, not having doubted of the sincerity of Herod.
6 This took place immediately after the visit of the Magians.
B This language strongly marks their relation to Joseph.
1 It was only a few days' journey to Alexandria, where the Jews were numerous, and had a synagogue.
8 The direct and literal meaning is obviously the deliverance of the Israelites from the Egyptian captivity.
As the evangelist was inspired in his use of the ancient testimonies, we cannot doubt that this spiritual
meaning was originally designed by the Holy Spirit.
8 Gelsus, against whom Origen defended Christianity, treats this event as an admitted fact. Contra Celsum,
1. i, u. 58. St. Justin mentions it in his dialogue with Tryphon, the Jew. The silence of Josephus and Philo
cannot outweigh the positive testimony of St. Matthew writing not long after the occurrence. Josephus tes
tifies that Herod became daily more Buspicious and cruel.
10 G. may be used of a child just entering on its second year.
11 He kept in view the time at which they had seen the star, but he did not limit himself to it. In order
a G. P. + " and." b Ps. 71 : 10. c Infra v. 22. 4 Osee 11 : 1.

ST. MATTHEW II. 25
17. Then was fulfilled what was spoken through the prophet Jeremiah,
when he saith :
18. A voice in Rama1 was heard,11 weeping and great mourning : Ra
chel bewailing her children,b and she would not be comforted, because
they are not.2
19. But when Herod was dead, behold an angel of the Lord appeared
in a dream to Joseph, in Egypt,
20. Saying : Arise, and take the child, and His mother, and go into
the land of Israel : for they3 who sought the life of the child, are dead.0
21. And he arose and took the child, and His mother, and came into
the land of Israel.
22. But hearing that Archelaus reigned in Judea, in the room of He
rod his father,4 he was afraid to go thither :5 and being warned in a
dream retired into the country of Galilee.
23. And coming he dwelt in a city called Nazareth ; that what was
said by the prophets might be fulfilled: He shall be called a Nazarene.6

not to fail in his object, he extended his order much further. It cannot thence be inferred that much time
had elapsed since the Magians first saw the star. St. Chrysostom thinks that it had appeared to them before
the birth of our Lord, so as to leave them time for their journey. They probably reached Jerusalem soon
after the purification, of which Matthew makes no mention. Joseph and Mary, after their visit to the temple,
may have returned temporarily to Bethlehem, with tho view soon to proceed to Nazareth. The arrival of the
Magians in the meantime, and the warning given hy the angel, led to a change of purpose, so that Joseph
fled into Egypt.
1 A city on tbe confines of Benjamin, not far from Bethlehem, bore this name. St. Jerome understood it
of any high place.
3 The prophet spoke of the captivity of the Israelites. Rachel, grandmother of Ephraim, is represented as
mourning over her children, as they passed by her tomb into captivity. They exist no longer for her, be
cause they go far away from the land of their fathers. The words are applied by the evangelist, under Di
vine illustration, to the slaughtered innocents, over whom Rachel, whose tomb was in Bethlehem, seemed to
mourn. 3 The plural is often used for tbe singular in speaking of the will of one which is put in execution by many.
Antipater, eon of Herod, may have united with him in the cruel measure : but he was put to death by order
of his father five days before Herod himself died.
4 He was ethnarch, not king, Augustus having given him only half of his father's kingdom, which he
afterwards took from him, having banished him to Gaul.
6 This prince rivalled the cruelty of his father. By his orders several thousand Jews were cut to pieces in
the temple, on the Paschal festival, on suspicion of seditious machinations. Joseph Antiq. 1. 17 : 11. Although
Joseph was assured by the angel that the original cause of fear was removed, he did not feel himself justified
in encountering this new danger. The angel, in directing his return, left him to provide for his safety as
prudence might suggest.
6 A prophecy in these terms is nowhere found. St. Chrysostom thinks that some book which contained it
has been lost. St Jerome remarks, that Christ is called by Isaiah a flower, in Hebrew JVazir, of the root of
Jesse. Several of the moderns explain it as an expression of contempt, Nazareth being a poor village. All
the prophecies which mark the humiliations of Christ designate him a Nazarite, — that is, abject. It does not
appear that He was there previous to His return from Egypt, although Joseph after the visit to the temple
purposed to go there.
a G, P, { "lamentation." V. B. K. Z. versions. *> Jer. 31 : 15. c Exod. 4 : 19.

"SO ST. MATTHEW III.
CHAPTER III.
THE PREACHING OF JOHN: CEKIST IS BAPTIZED.
1. And in those days1 cometh John the Baptist2 preaching in the
desert of Judea,3
2. And saying :a Repent :4 for the kingdom of heaven is at hand.5
3. For6 this is he who was spoken of by Isaiah the prophet, saying :
A voice of one crying in the desert,7 prepare the way of the Lord, make
straight His paths.8
4. And the same John had his raiment of camels' hair,9 and a leathern
girdle10 about his loins ; and his food" was locusts11 and wild honey.13
5. Then went out to him Jerusalem and all Judea, and all the coun
try0 about Jordan :13
6. And were baptized1" by him in the Jordan, confessing their sins.ls
7. And seeing many of the Pharisees16 and Sadducees17 coming to his
baptism, he said to them :e Brood of vipers,33 who hath taught you19 to
flee from the wrath to come ?20
1 This does not necessarily connect the fact about to be related with what has preceded. It is a general
reference to the time of tbe event.
3 John was distinguished by this title because he baptized all who professed to be penitent. Various bap
tisms, or rites of purification, in the Mosaic law, were practised on prescribed occasions. Proselytes to the
Jewish religion were also baptized, iu virtue of an established usage, to signify their purification from the
defilements of heathenism ; but baptism was administered by John to the Jews generally in token of change
of life.
3 Places thinly inhabited, and uninclosed pasture grounds, or commons, were popularly styled deserts.
John began his preaching in such places.
* " Repent" does not fully express the force of jmravociTS, whieh implies sorrow of heart with corresponding
works : but its simple form answers better than " do penance," which usage rather refers to external inflic
tions. This is a Latinism, which, however, is generally adopted. See Mark 1 : 15.
8 The reign ofthe Messiah was sometimes styled "the kingdom of heaven," as being heavenly in its origin,
principles, and object; it was also called " the kingdom of God," who is its author and end. John proclaimed
that it was very near. s The evangelist now speaks.
' John is compared to a herald, running before a king, and shouting aloud to warn all of his approach.
He proclaims Him absolutely Lord.
¦ MeBBengers went before kings in the East to have the roads put in order, that they might travel with
safety and ease. Allusion is made to this custom.
9 This was not unusual; hut the garment of the Baptist was rough and uncombed.
10 Others used girdles of silk, wool, or linen.
11 The Asiatics were wont to eat locusts, when dried in smoke and salted.
13 Bees' honey abounded near Jericho. A species of honey trickled from palm and fig trees.
*3 All the inhabitants ofthe city and country, especially of that portion which bordered on the Jordan arc
said to have gone to John. It is an hyperbole for a very great number.
11 Immersed ; washed. They probably stood in deep water, and received an ablution of some kind at his
hands. The Hellenistic use of the term embraced any kind of washing.
15 It implies more than a general acknowledgment of their sinfulness, as Grotius well observes. They pro
bably specified their chief sins.
16 The Pharisees, whose name implies separation from the unholy, affected the greatest exactness in every
religious observance. They were the leading sect among the Jews.
" Sadoc, their founder, lived about two hundred and sixty years before Christ.
" This vehement language waB usual with the prophets. It is not to be imitated by those who have but
an ordinary mission.
" The Baptist expresses his surprise that persons so hardened have been at all moved.
20 Christ came to dispense blessings : but vengeance awaited those who refused His mercy.
i Mark 1:4; Luke 3:3. b Lev. 11 : 21. <= Mark 1 : 5.
1 Eccli. 34 : 25, 30 ; Mark 7:4; Luke 11 : 38 ; Heb. 9 : 10. e Luke 3 : 7.

ST. MATTHEW III. 27
8, Bring forth therefore fruita worthy of penance.*
9. And do not think of saying within yourselves :l We have Abraham
for our father. For I tell you that God is able of these stones to raise
up children to Abraham.2 •
10. For now0 the axe is laid to the root of the trees. Every tree,
therefore, that doth not yield good fruit, shall be cut down and cast
into the fire.3
11. I, indeed, baptize you ind water unto penance,4 but He who is
coming after me5 is mightier than I,6 whose shoes I am not worthy to
carry :7 He will baptize you in the Holy Spirit8 and fire.9
12. Whose fan10 is in His hand, and He will thoroughly cleanse His
floor, and gather His wheat into the barn, but the chaff He will burn
with unquenchable fire.11
13. Then cometh Jesus from Galilee to the Jordan,6 unto John, to be
baptized by him.
14. But John stayed Him, saying : I ought to be baptized by Thee,12
and comest Thou to me ?
15. And Jestjs answered and said to him : Suffer it now, for so it
becometh us to fulfil all justice. 13f Then he suffered Him.
16. And Jesus when He was baptized, came up forthwith out of the
water : and lo ! the heavens were opened to Him ; and He saw14 the
Spirit of God5 descending as a dove,15 and coming upon Him.
1 It means : " Do not say within yourselves." Rhemish : " Delite not to say."
2 God could change stones into men — He can make men His children by faith, who before were hard as the
stones of the torrent.
3 Christ is represented under the image of a feller of trees with axe in hand, ready to cut down unfruitful
trees to use them for firewood. So shall sinners be cut off, and cast into tbe infernal furnace.
* With a view to excite sorrow, which would prepare them for pardon. John proclaimed its necessity.
5 Christ, our Lord, manifested Himself soon after John began to preach.
fi Stronger, more powerful.
* It was the office of slaves to take charge of the sandals of their masters. John expresses his unworthi
ness to perform even this low act for Christ.
8 The grace ofthe Holy Spirit, which is given in baptism, may be understood.
9 Fire is used here to express the purifying power of baptism, to consume the dross of earthly attachments.
It may refer to the day of Pentecost.
10 It served to throw up into the air the wheat and the chaff, which the oxen had trodden out of the straw,
for the purpose of separating them, and afterwards to cast the chaff into the fire.
11 The fire in which the chaff was burnt up, was soon extinguished : the fire which the justice of Christ en
kindles is unquenchable.
12 John acknowledged that he needed to be purified and sanctified by Christ.
13 Everything that appertains to religious ceremonial and public edification. The baptism of John, although
not of Divine institution, might bfl considered as sharing in the sanction given to his mission. "Justice,"
says St. Chrysostom, " is tbe fulfilment of all the commandments."
" Christ saw it: John likewise saw it, whose knowledge of Christ was thereby confirmed, since this was
the token divinely given by which to recognize Him.
1S The Holy Spirit appeared as a dove. St. Augustin does not think that a real dove descended. Ep. 102.
a. G. P. "fruits." V. eight MSS. versions, critics.
b This is plainly derived from pcenitentia, and properly expressive ofthe virtue, no less than of its fruits,
c G. P. + " also." V. four MSS. versions, fathers.
d Mark 1 : 8j Luke 3 : 16; John 1 : 26; Acts 1:5. e Mark 1 : 9.
t P. " righteousness." 6tKCu6avvir Justice corresponds literally, but is not used by English classical writers
in this sense, although they use "just" for holy, or righteous. The Catholic versions in various languages
retain it. 6 Luke 3 : 22; John 1 : 33.

28

ST. MATTHEW IV.

17. And behold a voice from heaven,1 saying : This is My beloved"
Son,2 in3 whom I am well pleased.

CHAPTER IV.
Christ's past of forty days, he is tempted, he begins to preach, to call
disciples, and to work miracles.
1. Then Jesus was ledb by the Spirit4 into the desert,5 to be tempted0
by the devil.
2. And when He had fasted forty days and forty nights,7 afterwards
He was hungry.8
3. And the tempter9 came and said to Him : If Thou art the Son of
God,10 command11 that these stones be made bread.12 c
4. But He answered and said : It is written :a Not by bread alone
doth man live, but by every word13 that proceedeth from the mouth of
God."

1 Thunder is called the voice of God. Articulate sounds were heard on this occasion.
2 Every just man is a child of God; but Christ is the beloved, the only true Son.
3 This is a Hebraism. It expresses the delight which the Father takes in His Son.
4 The Holy Spirit. The article is employed.
s The prophets prepared themselves in solitude for their mission. Michaelis thinks that the desert in
which is Mount Sina was the place of His retreat. Moses entered into converse with God on the mountain.
Elias journeyed forty days in the desert to Mount Horeb. Solitude is favorable to reflection and prayer : but
our Lord needed it not.
G It is customary with the sacred writers to speak of the result, as of the end to which the act was di
rected. The Spirit impelled Christ1 into the desert, that He might leave us the example of communion with
God in prayer : but occasion was thence furnished for temptation. Christ was subject to no internal tempta
tion, because He was altogether free from Bin. He suffered Himself to he tempted externally, and He under
went all kinds of severe trials from His enemies, for our example.
1 Moses and Elias fasted in like manner, for the same length of time, the Divine power supporting them
without food.
8 Christ, as man, was subject to hunger, but He had entire control over His appetite. "Jesus hungered,"
says St. Augustin : " truly so, but because he so willed il." Tract. 69 in Joan. He was pleased to experience
hunger, that the reality of His human nature might be manifest in this respect.
9 The devil.
10 The tempter may have suspected that Christ was the Son of God in a high and peculiar sense, without
thinking, perhaps, of His divinity, which was " a mystery hidden from ages and generations." Col. 1 : 26.
11 " Say :" means here to order.
13 The change of stones into bread would he a direct act of Almighty power. The tempter challenges
Christ to supply, by such an act, the cravings of His appetite.
13 The term rendered word, often means thing, matter, or substance, hut here it implies decree; whatever
God may ordain. The meaning is, that human life may be sustained by whatever means God pleases, as the
Israelites were supported by manna in the desert. Thus Moses spoke to the ancient people : " He afflicted
thee with want, and gave thee manna for food, which neither thou nor thy fathers knew; to show that not
by bread alone doth man live, but hy every word that proceedeth from the mouth of God."
a Luke 9 : 35; 2 Pet. 8 : 17. b Mark 1 : 12; Luke 4 : 1.
c Mark 3 : 11; Luke 4 : 41. d Luke 4: 4.
e Deut 8:3; Wisdom 16 : 26.

ST. MATTHEW IV. 29
5. Then1 the devil took Him up2 into the holy city, and set Him
upon the pinnacle5 of the temple,
6. And said to Him : If Thou art the Son of God, cast thyself down ;
for it is written : He hath given His angels charge over Thee, and in
their hands they shall bear Thee up,4 lest Thou dash Thy foot against
a stone.11 7. Jesus said to him : It is written again : Thou shalt not tempt5 the
Lord thy God.b
8. Again6 the devil took Him up into a very high mountain, and
showed Him all the kingdoms of the world, and their glory :7
9. And said to Him : All these will I give Thee,8 if Thou wilt fall
down and worship me.9
10. Then Jesus saith to him : Begone, Satan,10 for it is written : The
Lord thy God shalt thou worship, and Him only shalt thou serve.0
11. Then the devil left Him ; and behold, angels came and ministered
to Him.11
12. And when Jesus heard that John was delivered up,12 He retired4
•into Galilee:13

1 This particle is used with great latitude. Some interpreters think that the temptations did not follow in
close succession.
2 This does not necessarily suppose that Satan carried Christ through the air. The terms may be under
stood of conducting Him to the summit of the temple, by the ordinary way. Tbe tempter probably assumed
a human form. St. Luke speaks of Satan having led Christ to a high mountain.
3 This may be understood of a turret, or spire on the temple. There were iron spikes fixed all over the
roof. Some take it to mean the top of a very high portico, built by Herod, from which few could venture to
look down on the precipice beneath.
4 The text regards any just man. It shows the protection which God vouchsafes to His servants, who walk
in humble dependence on Him.
b Those who rashly depart from the order of Divine providence, and look for miraculous interposition to
rescue them from dangers, into which they wantonly rush, are guilty of tempting God. They make trial of
His power and goodness in circumstances in which they cannot reasonably hope for the display of these at
tributes. 6 St. Luke, who presents the order of facts of our Lord's life, relates this temptation before the one just
mentioned ; but St. Matthew appears to have followed the order in which the temptations respectively oc
curred. 7 The kingdoms could not be seen from any elevation, however great; but they might be pointed out, ac
cording to the direction wherein they lay, and their glory and power described.
8 Satan promised what he could not perform ; he was wont to impose on the credulity of those whom he
addressed. 9 The tempter may have here assumed a brilliant appearance, even as an angel of light, to win this homage.
10 That is, enemy.
11 This may be understood of affording Him food, or congratulating Him on His victories over the tempter.
Our Lord, although not needing external aid or comfort, condescended to receive it from the ministry of
angels, thereby to encourage us, by the assurance that our fidelity to God will be rewarded with an increase
of grace and strength. "The angels appear," says St. Chrysostom, "that you may learn, that, when you
have overcome the demon, they will receive you approvingly, and encompass you to protect you."
13 He was imprisoned by Herod, Antipater or Antipas, tetrarch of Galilee, son of Herod the Great.
13 The coast of Upper Galilee, whither Christ withdrew, was under the power of Philip, the tetrarch, brother
of Herod. a Ps. 90 : 16. b Deut. 6 : 16.
c Deut. 5 : 7, 9; 6 : 13; 10 : 20. <* Mark 1 : 14; Luke 4 : 14; John 4 : 43.

30 ST. MATTHEW IV.
13. And leaving the city of a Nazareth,1 He came and dwelt in Ca-
pharnaum on the sea-coast,2 in the borders of Zabulon and Nephthalim :
14. That what was said through Isaiah the prophet, might be ful
filled :"
15. Land of Zabulon, and land of Nephthalim,3 near the sea4 beyond5
the Jordan, Galilee of the Gentiles :6
16. The people which sat in darkness hath seen great light :7 and to
those who sat in the region of the" shade8 of death, light is sprung up.
17. From that time Jesus began to preach, and to say : Repent,* for
the kingdom of heaven is at hand.9
18. And Jesus, walking by" the sea of Galilee,10 saw two brothers,
Simon who is called Peter,11 and Andrew his brother, casting a net into
the sea (for they were fishers).
19. And he saith to them : Come after Me, and I will make you fishers
of men.12
20. And straightway they left their nets, and followed Him.13
21. And going on from thence, He saw other two brothers, James the
son of Zebedee, and John his brother, in the boat with Zebedee their
father, mending their nets : and He called them.
22. And forthwith they left the netsf and their father," and followed
Him.

1 Luke relates His preaching in the synagogues of Galilee and Nazareth.
3 The borders of the lake.
d The prophet directly refers to the calamities which fell on the tribes of Zabulon and Nephthali in the
days of Theglath-Phalassar, and to the relief afforded them by tbe defeat of Sennacherib. The text says
that the land of Zabulon and the land of Nephthali was lightly touched. The termination of Nephthalim
is Syro-Chaldaic.
4 The tract along the bank of the lake of Tiberias, to the west of Jordan.
» By the Jordan. The preposition is often used for the nearer side.
B Galilee of the Gentiles, which was also called tipper Galilee, took its name probably from its vicinity to
the Phenicians, Syrians, and Arabs. Lower Galilee was about Tiberias, and the land of Genesareth.
1 The deliverance ofthe people from servitude and oppression, when Sennacherib was defeated, was a faint
image of the blessings to be conferred by our Divine Deliverer. Christ is the true light.
8 Where darkness entirely prevails. Ignorance and sin cover the mind with utter darkness.
9 This was the language of John, as well as of our Divine Redeemer. Men were called on to repent,
abandon sin, and enter on a new course, because the great mystery of Divine mercy was soon to be mani
fested in all its fulness.
10 It is also called the sea of Tiberias, and lake of Genesareth.
11 He was called Kephas, that is Peter, when the evangelist wrote, since Christ had given him this ap
pellation. 13 " Illiterate fishers are sent to preach, lest the faith of believers should be thought to rest, not on the
power of God, but on human eloquence and learning." St. Jerome.
13 They had known Christ previously. Andrew, with another, directed by the Baptist, had followed Him,
and remained with Him a day ; then assured Simon that He was the Messiah, and presented him to Christ.
They had also witnessed a miraculous draught of fishes. It ib not to be wondered that they afterwards
promptly obeyed this call, which, as St. Chrysostom remarks, was the second,
11 This circumstance is justly pointed out, to show that the most lawful affections must yield to the call of
Christ. He who is divinely called to labor for the salvation of souls, must not suffer himself to be delayed
or hindered, by kindred or friends.
a P. G. ri\v> b Isaiah 9:1. cQ.P, "and."
d Mark 1 : 15. e Ibid. 16; Luke 5:2. f G. P. "the ship." V. from v. 20.

ST. MATTHEW V. 31
23. And Jesus went about all Galilee, teaching in their synagogues,1
and preaching the gospel of the kingdom :2 and healing all manner of
sickness and every kind of infirmity3 among the people.
24. And His fame4 went forth into all Syria, and they brought to
Him all the sick, those taken with5 divers diseases and torments,0 and
such as were possessed with devils,7 and lunatics, and those that had the
palsy; and He cured them.
25. And great crowds11 followed Himb from Galilee,8 and Decapolis,9
and Jerusalem, and Judea,10 and from beyond Jordan.11

CHAPTER V.

1. And [Jesus] seeing the crowds, went up on to the mountain,1 and
when He had seated Himself2 His disciples3 came to Him.
2. And He opened His mouth,4 and taught them, saying :
3. Blessed5 are the poora in spirit:6 for theirs is the kingdom of
heaven. 4. Blessed are the meek :b for they shall possess0 the land.7

1 These were places of assembly for instruction and prayer.
3 Proclaiming the good tidings, that the reign of the Messiah was at hand.
3 It is not easy to determine the distinction between the original terms.
4 The report of His wonderful works.
6 Were held fast, or bound. Disease is considered as a bond or chain holding fast its victim.
B Tormenting or painful diseases.
1 Great speculations are indulged in by modern interpreters as to those who are styled demoniacs in the
New Testament. Epileptics and lunatics in some cases were considered to'be under demoniacal influence;
but they were not always viewed in this light. Here lunatics are manifestly distinguished from demoniacs.
The symptoms which marked the working of the demon are particularly mentioned in several instances.
This was not a mere popular persuasion tolerated by our Redeemer, since in most express terms He recog
nized the operations of the evil spirit, whom He rebuked and restrained.
s Galilee embraced tracts of land on each side of the Jordan.
9 Ten small cities to the east of the Jordan, near the sea of Tiberias.
10 The south of Palestine, between Samaria and Idumea, was called Judea.
11 The country east of the Jordan between Decapolis and the Dead Sea is thus designated.
1 St. Luke says that Christ came down from a mountain on which He had passed the night in prayer, and
that He stood in the midst of the multitudes in an open plain. Patrizi thinks that it was on a different oc
casion. s The sitting posture becomes a superior in the act of authoritative instruction.
3 The twelve apostles whom Christ chose, as St. Luke informs us, after He had passed the night in prayer
on the mountain. Others also came forward to hear His teaching.
4 Similar phrases are found in the classics. 6 " Happy."
G Such as resign themselves to poverty, and are poor in the disposition of their mind, as well as in their.
physical condition, are happy : for eternal riches await them. The lowly of mind may also be understood,
as St. Chrysostom observes: "Who are the poor in spirit? The humble and contrite of heart."
1 Those who are mild and inoffensive, who bear injuries patiently, will outlive the fierce and revengeful,
and secure by their patience what others forfeit by their attempts to take vengeance. " Since the meek man
a P. ,: Great multitudes of people." V. turbse. b Mark 3:7; Luke 6 : 17.
a Luke 6 : 20. b Ps. 36 : 11. o G. P. "inherit."

32 ST. MATTHEW V.
5. Blessed are they who mourn :d for they shall be comforted.86
6. Blessed are they who hunger and thirst after justice :9 for they
shall be filled.
7. Blessed are the merciful :10 for they shall obtain mercy.
8. Blessed are the clean of heart :llf for they shall see God.
9. Blessed are the peace-makers :12 for they shall be called children
of God.
10. Blessed are they who suffer* persecution13 for justice' sake :14 for
theirs is the kingdom of heaven.
11. Blessed are ye, when men shall revile you, and persecute you,
and speak all that is evil against you, untruly, for My sake ;
12. Be glad and rejoice, for your reward is great in heaven : for so
they persecuted the prophets who were before you.15
13. Ye are the salt of the earth.16 But if the salt lose its savor,
wherewith shall it be salted? It is good for nothing any more17 but to
be cast out, and to be trodden under foot by men.h
14. Ye are the light of the world.18 A city seated on a mountain
cannot be hid ;19
might be afraid lest he lose all his property by his forbearance, Christ promises the contrary, saying that he
who is neither bold nor boastful will retain securely what belongs to him, whilst the fierce man may often
forfeit his patrimony, and lose his soul." Chrysostom. A better land — heaven itself— is reserved for the
meek. St. Jerome explains the text of this land of the living.
8 Those who mourn for sin shall be consoled with the assurance of pardon. All the afflicted, who submit
to the order of Divine Providence, may look confidently for relief and consolation.
0 Hunger and thirst are figurative expressions of intense desire. Those who ardently seek justice, that is.
grace, virtue, and Balvation, will receive it abundantly. The endurance of hunger and thirst on account of
a just cause will also be rewarded.
10 Those who pity and relieve the unfortunate shall be pitied and relieved themselves. God will show mercy
to them, as they show mercy to others.
11 The pure, who watch over and control their affections and inclinations, shall see God in His glory — they
shall be the companions of His angels, whom they resemble in the purity of their love.
13 The pacific, namely, such as study to keep peace with all mankind, and who are ready to make peace
with those who have offended and injured them — who likewise study to reconcile persons at variance, shall
be styled children of God, since they imitate Him, who is the God of peace and not of dissension.
18 It may be understood of unjust sufferings of every kind, even with legal sanctions; but it generally de
notes lawless aggression and persecution.
14 They, who suffer for tbe faith and worship of God, or for the exercise of any Christian virtue, are em
braced in this beatitude, The mere endurance of sufferings does not entitle any one to the crown. It is not
the punishment, but the cause for which it is endured, that gives a title to the honors of martyrdom. St.
Augustin in Ps. 34. If sedition, or other crime, provoke the severity of the law, the culprit cannot be styled
blessed, although by repentance and resignation he may change tbe punishment itself into a means of salva
tion. " Many suffer persecution for their sins, and are not j ust." St. Jerome.
1B The fact of the persecution of the ancient prophets is mentioned, to encourage the disciples when perse
cuted, that they may cherish tbe hope, by which the prophets were supported.
15 Salt of the earth means marl or other fertilizing substance. Herbage, leaves of trees, and other decayed
matter, were used in Palestine to enrich the soil. Certain saline properties are found in them without which
they could he of no service whatever. Salt itself in due proportion is regarded as a fertilizer, but under ex
posure to the sun or atmosphere, it loses its savor and fertilizing quality.
11 The disciples and ministers of Christ who have lost the savor of piety, are hurtful to religion.
18 Christ, who is truly the light of the world, declares His apostles and disciples to be such, because they
are to proclaim His doctrine, and practise His precepts. ,
" The Church, like a city seated on a mountain, is at all times conspicuous.
d Isaiah 60 : 2. e G. P. invert, v. 4, 5. MSS. vary.
f Ps. 23 : 1. g 1 Pet. 2 : 20 ; 3 : 14; 4 : 14. b Mark 9 : 49; Luke 14 : 34.

ST. MATTHEW V. 33
15. Neither do men light a lamp, and put it under the bushel,20 but
upon a stand, that it may give light to all who are in tho house.1
16. So let your light shine before men,21 that they may see your good
works, and glorify your Father who is in heaven. k
17. Think not that I am come to destroy the law,22 or the prophets.
I am not come to destroy, but to fulfil.23
18. For truly2' I say to you,1 till heaven and earth pass away,25 one
jot or one tittle"1 shall not pass from the law, till all be fulfilled.26
19. He therefore who shall break one of these least commandments,27
and shall so teach men,23 shall be called the least29 in the kingdom of
heaven :30 but he who shall do and teach them,31 he32 shall be called great33
in the kingdom of heaven.
20. For I tell you, that unless your justice11 abound more than that
of the Scribes and Pharisees,34 ye shall not enter into the kingdom of
heaven. 21. Ye have heard that it was said to those of old:0 Thou shalt not
kill : and whoever shall kill,p shall be in danger of the judgment.3,5
22. But I say to you, that whoever is angry36 with his brother,*1 shall
be in danger of the judgment.37 And whoever shall say to his brother,

00 Things which it was desirable to conceal, were sometimes placed under a bushel : but it would be absurd
to hide a light in this way. 3I Christ will have us to shine by virtuous example.
22 To make it void, to deny its authority.
23 Christ came to give the moral law its full development and perfection. He fulfilled the types and figures
of the ceremonial law, which together with the judicial law, He abrogated. Both were given to the Israelites
especially, and did not, even from the beginning, bind any other nation.
24 Amen is a Hebrew word equivalent to "truly:" it implies a strong asseveration.
25 This is a proverbial phrase to signify all future time,
26 Nothing of the law has passed away without its fulfilment in Christ and the Church. The minutest
particulars have had their accomplishment.
37 Some commandments are called least, comparatively with others of high importance, or in the judgment
of men, who sometimes look on them as trivial.
23 To teach men to disregard the Divine commandments, is far worse than to violate them. Personal frailty
and the force of temptation may be pleaded for tbe sinner, who yields to his passion: but what extenuation
can be offered for the man, who wantonly encourages others to transgress?
23 This implies that he shall not find admittance there.
30 The Church is often so called : but it here means the state of beatitude.
31 The practice of virtue should precede the exercise of the office of teacher. No one is fit to teach others
who has not observed the commandments. ra This is emphatic.
33 " Shall be great," or rather " greatest," to correspond with least.
** The doctors of the law and the Pharisees professed strict adherence to all the legal observances, and to
many traditional usages; but they were wanting in a spirit of true piety. Their acts were tainted with
pride, vanity, and self-confidence. In order to gain heaven, we must practise supernatural virtue, from pure
motives. 3S Shall be liable to judicial process. Murder was punishable with death.
36 This is understood of unjust and inordinate anger, since just displeasure and indignation at the miscon
duct of others is not sinful, provided it be moderated by reason.
37 Our Lord does not subject anger to the punishment of murder, but He teaches that the internal act of
anger, or hatred, although not followed by the perpetration of murder, may be grievously sinful. Its cogni
zance belongs to no human tribunal, hut to Ihe Searcher of the heart. From the existence of various
i Mark 4 : 21; Luke 8 : 16 ; 11 ; 33. hi Pet. 2 : 12. I Luke 16 : 17.
m The smallest Hebrew letter or point. n James 2 : 21 ; Luke 11 : 39.
° P. here, as also infra v. 27, 33, "by them of old time." V. critics. P Exod. 20 : 13; Deut. 5 : IT.
q P. " without a cause." St. Jerome thought that this was added by copyists. V. 15. versions.
3

34

ST. MATTHEW V.

Baca,38 shall be in danger of the council.39 And whoever shall say, Thou
fool,40 shall be in danger of hell fire.41
23. If therefore thou bring thy gift42 to the altar, and there remem-
berest that thy brother hath anything agamst thee ;43
24. Leave there thy gift before the altar,44 and go first and be re
conciled to thy brother :45 and then come and offer thy gift.
25. Agree with thine adversary46 betimes whilst thou art in the wayr
with him;47 lest the adversary deliver thee to the judge, and the judge
deliver thee to the ofilcer, and thou be cast into prison.48
26. Truly8 I say to thee, thou shalt not go out thence till thou shalt
have paid the last farthing.49
27. Ye have heard that it was said to those of old : Thou shalt not
commit adultery.*
28. But I say to you, that whoever looketh on a woman to lust after
her,50 hath committed adultery51 with her already in his heart.

tribunals and punishments among the Jews, He takes occasion to show the degree of guilt which may be
attached to dispositions or expressions, which were deemed of no account. The tribunal called (i tbe judg
ment" was an inferior court, which consisted of twenty-three judges, who took cognizance of minor offences.
ss "Worthless fellow." A word of contempt may be grievously criminal before God.
39 The Sanhedrim or high council consisted of seventy-two judges. By reference to this tribunal, Christ
insinuates that contumely is ordinarily more grievous than anger, of which no manifestation has been
given. 40 This term implied most grievous eontumely. The insult must be estimated by the force generally given
to the term, and by the circumstances and manner in which it is employed.
41 Gehenna (or valley of Hinnom), which is the term used in the text, was the name of a valley into which
the bodies of culprits were cast, to be burnt. It was formerly devoted to the worship of Moloch. The text
implies that a high degree of contumely deserved the most severe punishment. Frequent reference is made
to Gehenna throughout the New Testament, wherein it is taken as the image of future punishment ; and
rendered '¦ hell fire."
43 Any offering distinct from sacrifice made to propitiate the Deity, was called a gift. It was brought forward
to the altar by the giver, but the oblation was made by the priest.
43 Any just cause of complaint. The wanton enmity of others cannot preclude us from participating in holy
things. 44 This implies that the offering be delayed until reconciliation shall have been sought.
4S The person who has offended, or injured a neighbor, must seek to be reconciled, by asking pardon, and
repairing the injury as far as possible. If pardon be refused after every reasonable atonement, he is not to
be denied religious privileges, on account ofthe unforgiving disposition of another.
46 An antagonist in a lawsuit — an adverse claimant— a creditor.
4T It was the interest of the debtor to make a compromise with his creditor whilst on the way to court,
before they appeared in presence of the judge.
48 The payment of debts was enforced by imprisonment.
43 The rigor of the laws against debtors was formerly extreme. There wa3 no hope of regaining liberty
unless the claims of creditors were fully satisfied. From the conduct which prudence suggests to a debtor,
Christ takes occasion to insinuate, that we should be reconciled with those whom we have offended or inj ured,
lest God exercise on us, to the full extent, the rights of His justice.
*° St. Jerome : " If he look on her to lust after her, preparing to commit the crime, he is justly said to have
committed adultery in his heart."
" Not only the actual desire, hut also complacency in the contemplation of a sinful act, or deliberate ex
posure of oneself to its danger, is criminal.
r Luke 12 : 58.
b V. "Amen." Khemes. Although the Hebrew term, used by our Lord, was retained by the Greek inter
preter, and by V., I venture to adopt an English term, which is less solemn, hut more intelligible to common
readers. t Exod. 20 : 14; Infra 18 : 9 j Mark 9 : 46.

ST. MATTHEW V. 35
29. And if thy right eye32 scandalize33 u thee, pluck it out,54 and cast it
from thee : for it is better for thee that one of thy members should
perish, than that thy whole body be cast into hell.55
30. And if thy right hand56 scandalize thee, cut it off and cast it from
thee : for it is better for thee that one of thy members should perish,
than that thy whole body gov into hell.
31. It was said also : Whoever shall put away his wife, let him give
her a bill of divorce. w
32. But I say to you, that whoever putteth away his wife,x unless for
the cause of fornication,57 causeth her to commit adultery :58 and he who
marrieth her that is put away, committeth adultery.59
33. Again ye have heard that it was said to those of old : Thou shalt
not forswear thyself,7 but thou shalt perform thine oaths00 to the Lord.
34. But I say to you not to swear at all,61 neither by heaven,62 for it
is the throne of God r63

M St. Chrysostom observes: "If Christ meant to speak about the members ofthe body, He would not have
made mention of one eye only, or of one band, but of both: for it is manifest that he, who suffers scandal from
the right, will also suffer it from the left. Why then did He mention the right eye, and afterward tbe band?
That you may understand that He does not speak of the members of the body, but of those who are inti
mately connected with us. If you love any one, He says, to such a degree as to consider him like your right
eye, if you think that he is useful to you as your right hand, and he injure your soul, cut him off."
M G. means to put a stumbling-block in the way so as to cause persons to trip or fall. Its metaphorical
meaning here is to occasion spiritual ruin, since it is used in connection with lascivious gazing.
" This is not to be understood literally. It is a command to remove the occasion of sin, even should it be
dear to us as the right eye. See Tertullian, Apolog. 46.
55 It is doubtless better to lose an eye than to incur damnation : but tbe application of the figure is, that
it is better to forfeit what is dearest and most valued, than to lose our soul.
K The right band is taken for what is especially useful and necessary. Every worldly advantage must be
sacrificed rather than expose oneself to sin.
41 That is, unless on account of adultery. If tbe wife be guilty of this crime, the husband may put her
away forever. This, however, should be done with the sanction of authority, that order may be observed,
and rash dismissals avoided. The conjugal rights of both parties being equal, the wife may withdraw in like
manner from the society of a husband guilty of adultery. There are several causes of temporary separation,
such as maltreatment, dissipation, Sec: but Christ speaks of perpetual dismissal. He does not, however,
even in this case, sanction absolute divorce, or allow tbe annulling of the marriage tie, since he has else
where forbidden man to sever the divine bonds : " What God hath joined together, let no man put asunder."
68 By exposing her wantonly to the danger of this crime. He is not responsible for her misconduct, when
she has given occasion to her dismissal.
w It is criminal to marry the adultress, because she is still tho wife of another, although she has forfeited
her claims to his protection. It is likewise sinful to many an innocent woman, who has been wantonly
turned off by a cruel husband, since she is still entitled to her marriage rights. "Whilst her husband liveth,
she shall be called an adultress, if Bhe be with another man." Rom. 7 : 3. The injustice which she suffers,
does not warrant the breach of her marriage vows.
60 What thou hast promised on oath.
61 This must be understood ordinarily, and without just necessity. St. Paul, in several places, calls on God
as witness of the truth of what he affirms, which is essentially an oath. When a weighty cause exists for
swearing, it is a homage rendered to Divine Truth.
63 Some did not scruple to use indirect forms of swearing. Our Lord shows that they include an appeal
to God Himself.
03 Where God manifests His glory.
u "Es para ti una ocasion de pecar." El. N. T. Amat. v G. P. " be cast." V. B. D. versions, critics.
w Deut. 24 : 1 ; Infra 19 : 7. * Mark 10 : 11 ; Luke 16 : 18 ; 1 Cor. 7 : 10.
y Exod. 20 : 7 ; Lev. 19 : 12; Deut. 5 : 11.

36

ST. MATTHEW V.

35. Nor by the earth, for it is His footstool :64 nor by Jerusalem, for
it is the city of the great King :65
36. Neither shalt thou swear by thy head,66 because thou canst not
make one hair white or black.
37. But let your speech be yea, yea : nay, nay :67 for that which is
over2 these is from the evil one.68
38. Ye have heard that it was said :aa An eye for an eye, and a tooth
for a tooth.69
39. But I say to you, not to resist evil:70 but if one strike thee on
thy right cheek, turn to him71 the other also.bb
40. And if a man will sue theecc at law,72 and take away thy coat, let
him have thy cloak also.73
41. And whoever will force thee one mile, go with him other two.74
42. Give to him who askethdd of thee,75 and from him who would
borrow of thee, turn not away.76
43. Ye have heard that it was said : Thou shalt loveco thy neighbor,77
and hate thine enemy.78

"4 The Divine attributes are displayed on earth in a less striking manner.
G6 The place which God chose for His worship.
06 It was common among the Greeks and Romans to swear by the head.
07 We are instructed to confine ourselves to affirming or denying, without appealing to God, in our ordi
nary conversations. It is not meant that we should use the precise words here mentioned.
us All swearing is ordinarily from an evil source, from passion, or the impulse of our spiritual enemy.
M This was one of the laws of the criminal code given by Moses to the Jews.
™ Or " the evil one ;" him who inflicts injury. We are not deprived of the natural right of self-defence : hut
we are counselled to bear injuries with patience. The text principally regards the disposition of heart.
11 The literal fulfilment of this injunction is not required, since we do not find that even St. Paul, when
struck on the mouth by order of the high priest, Ananias, invited further aggression. Acts 22 : 3. Our dis
position of heart should, however, be such as to make us ready to suffer greater injuries than those which
have already been inflicted.
,a By legal process.
13 We are not forbidden to protect ourselves by legal means against injustice: but we are counselled to
yield even more than our adversary claims. Such is the disposition of the perfect: yet the order of society
commonly requires that justice be strictly maintained, especially where the interests of others may be af
fected by acquiescence.
14 The couriers formerly employed in the East to transmit intelligence, sometimes forced private indivi
duals to lend their vehicles, and to attend them on their journey. Our Lord recommends cheerful submis
sion to this grievance, and a readiness to bear greater annoyance.
,s This general injunction excludes invidious distinctions; but does not imply indiscriminate almsgiving,
which would serve to encourage indolence and vice. Prudence is to be observed in the distribution of alms,
which, however, are to be dispensed to the needy, without regard to difference of country, or religion, or to
past demerits.
"•" A loan to the distressed, who may afterwards have means of repaying it, is often equivalent to alms.
We are not, however, strictly obliged to lend, unless where the distress is great, and the loan moderate, such
as can easily be spared. St. Chrysostom observes, that to borrow does not here mean to take money on inte
rest, but to get the use of it on condition of repaying it.
" The term is used to denote a fellow-man, whoever he may be.
18 The hatred of enemies was not sanctioned by the law ; but many Jews conceived that they were bound
to love their brethren only, and not the Gentiles, whom they viewed with horror. National antipathies are
often indulged without remorse.
z James 5 : 12. ^ Exod. 21 : 24 ; Lev. 24 : 20 ; Deut. 19 : 21. M> Luke 6 : 29.
cc 1 Cor. 6:7. dd Deut. 15 : 8. « Lev. 19 : 18.

ST. MATTHEW VI. 37
44. But I say to you : Love your enemies," do good to those who
hate you :Bg and prayhh for those who persecute79 and calumniate80 you :"
45. That ye may be81 the children of your Father who is in heaven,
who maketh His sun to rise upon the good and the bad, and raineth
upon the just and the unjust.82
46. For if ye love those who love you, what reward shall ye have ?
do not even the tax gatherers the same ?83
47. And if ye salute your brethren only,84 what do ye more ? do not
also the heathenkk so ?
48. Be ye therefore perfect, as also your Heavenly11 Father is per
fect,85

CHAPTER VI.
THE CONTINUATION OF THE SERMON ON THE MOUNT.
1. Take heed that ye do not your justice0, before men to be seen by
them :* otherwise ye [shall] haveb no reward from your Father who is
in heaven.2
2. Therefore when thou doest an alms-deed, sound not a trumpet

13 Legal prosecution, or lawIes#persccution, may be understood. "We must be convinced that Christ
does not command what is impossible, but what is perfect, what David practised towards Saul and Absalom.
The martyr Stephen likewise prayed for those who stoned him." St. Jerome.
80 False accusation, or violent outrages may be meant.
81 That you may prove yourselves such, and be acknowledged by Him.
83 Divine goodness is exercised in this life towards all. The general blessings of Providence are common
to all mankind.
83 Publicans were the collectors of taxes, or other impost. Their officii was odious, and their character
bad ; yet they were not wanting in acts of kindness and courtesy towards their friends.
B* Courtesy must not be confined to those who are carnally allied to us : it is due to all, to be practised as
circumstances may demand.
Bs Divine perfection is proposed to stimulate us to exertion. Our virtue is always imperfect. The saints
are called perfect comparatively with their weaker brethren.
1 We are not cautioned absolutely against doing our good works before men ; but on the contrary, we are
exhorted to let our light shine before them, that they may see our good works. These should neither be dis
played, nor altogether concealed ,' since we owe to others good example, but the eye of the intention must
be purified. We must not do our good works for tbe purpose of attracting notice, and gaining praise. The
glory of our Heavenly Father should alone be had in view.
3 God will not reward with a heavenly crown whatever is not done under the influence of His grace, and
for His glory. How many acts of generosity and beneficence are without fruit for eternity 1
ff G. P. + "bless them that curse you." V. B. MSS. versions, fathers, critics. It is borrowed from Luke 6: 27.
SS Eom. 12 : 20. Hi Luke 23 : 2<t ; Acts 7 t 50.
ii G. P. invert. " Despitefully use." Klein: "abuse." Luke 6 : 2S; 1 Pet. 3 : 16.
bk G. P. "publicans." V. B. D. Z. versions, fathers.
il 6. P. " which is in heaven." V. B. D. E. L. Z. versions, critics.
a G. P. "alms." V. B. D Syr. versions, critics. Alms are styled justice : Ps. Ill : 9.
* V. "non habebitis."

38 ST. MATTHEW VI.
before thee,3 as the hypocrites4 do in the synagogues and in the streets,
that they may be honored0 by men. Truly, I say to you, they haved got
their reward.5
3. But when thou doest alms, let not thy left hand know what thy
right hand doeth.6
4. That thine alms may be in secret, and thy Father, who seeth in
secret,6 will repay thee.f
5, And when yeg pray, ye shall not be as the hypocrites, who love to
stand7 and pray in the synagogues and at the corners of the streets,8
that they may be seen by men : Truly, I say to you, they have got
their reward.
6. But thou, when thou prayest, enter into thy chamber,9 and when
thou hast shut the door,10 pray to thy Father in secret : and thy Father
who seeth in secret, will repay thee.
7. And when ye pray, gabble11 not as the heathen do : for they think
that for their many words they may be heard.
8. Be not ye, therefore, like to them ; for your Father knoweth what
is needful for you, before ye ask Him.11
9. Thus,12 therefore, shall ye pray :l Our13 Father14 who art in
heaven,15 hallowed16 be Thy Name.

3 It does not appear that it was customary to sound a trumpet in order to collect persons who might need
alms. The phrase is probably proverbial, and may be understood of any kind of ostentation.
4 The term originally designated actors disguised by paint and masks. It was thence used to signify men
who presented a deceitful appearance.
s They seek human praise, and obtain it ; but they hare no title to a rftavenly recompense.
G This is a 6trong manner of recommending a love of secrecy in alms-giving, and an entire disregard of
praise. The right hand is naturally employed in tbe good work, of wbich the left hand, although so near,
should be left unconscious.
1 Standing was a posture frequently used in prayer. " To stand praying."
8 It appears to have been customary to assemble for prayer at the corners of streets, where a crowd was
easily gathered.
s The term signifies the upper room, which, among the Jews, was used as an oratory, or place of retire
ment. 10 To prevent interruption and distraction, as also to avoid attracting attention.
11 We should ask, because such is tbe will of God, who desires this testimony of our dependence on Him :
but as He is fully conscious of our wants, we should not be so eager to express them in words, as to address
Him with earnestness and confidence.
13 This form of prayer is proposed to us as a model ; we are not, however, limited to its words.
13 We are taught to pray in union with all the children of God.
14 The endearing character of Father is calculated to inspire confidence and love.
1S God is said to be in heaven, because His glory is there manifested in a special manner; but He is every
where, and He is near to all who call upon Him.
ls Glorified. We pray that God's holy Name— that is, Himself— may be honored and adored hy all man
kind. His Name is the expression of His Divine Being.
c G. P. "may have glory of."
<I P. "they have." G. has the force of "receperunt." V.
e G. P. « Himself." V. B. MSS. versions.
f G. P. " openly." V. B. D. Z. versions. Infra 6 : 18.
S G. P. " When thou prayest thou shalt not be," &c. V. B. Z, versions.
h P. » use not vain repetitions." Bloomfield : " Use not garrulous, prolix, and therefore, vain, useless, and
foolish speeches." Bishop's Bible : " Babble not." i Luke 11 : 2.

ST. MATTHEW VI. 39
10. Thy kingdom* come.17 Thy will be done on earth as it is in
heaven.18 11. Give us this day our daily1 bread.
12. And forgive us our debts,19 as we also forgive our debtors.20
13. And lead us not into temptation:21 But deliver us from evil.22m
Amen.n 14. For if ye forgive men their offences, your heavenly Father will
forgive you also [your offences].23
15. But if ye will not forgive men,0 neither will your Father forgive
you your offences.24
16. And when ye fast, be not of a sad25 countenance, as the hypo
crites. For they disfigure their faces,26 that to men they may appear
to fast.27 Truly I say to you, they have got their reward.
17. But thou, when thou fastest,1' anoint thy head,28 and wash thy
face :
18. That thou appear not to men to fast, but to thy Father, who is
in secret : and thy Father, who seeth in secret, will repay thee.29
19. Lay not up for yourselves treasures30 on earth,31 where rust32 and
mothq consume, and where thieves break through and steal.
20. But lay up for yourselves treasuresr in heaven, where neither

17 The reign of Christ — His manifestation on earth — was the kingdom of God. We pray that the Church
established by Christ may be spread everywhere. The preachers of the Gospel proclaim to Sion the glad
tidings: "Thy God shall reign." The reign of God in the hearts of all men, and the manifestation of Divine
glory to the servants of God, by their admission into the heavenly kingdom, are likewise objects of prayer.
18 Willingly and perfectly. " He worketh all things according to the counsels of His will." Eph. 1 : 11.
We pray that all mankind may cheerfully obey His commands.
13 Our debtB to God are our sins. Infra v. 14.
33 We are not called on to remit the debts due to us by persons able to pay, but we should use indulgence
towards the insolvent. We should also pardon offences committed against us.
31 Temptation is sometimes UBed for trial, as when God is said to have tempted Abraham. We pray that
God may not expose us to trials above our strength. It often means solicitation to crime. In this sense God
never leads any one into temptation. " He tempteth no man." James 1 : 13. We should pray that God
may not suffer us to fall into such temptation. The Scripture ascribes to God what He suffers to happen.
23 Or, "from the evil one" — from Satan. It may embrace deliverance and preservation from temporal ca
lamities, from sin, and from eternal death.
23 No pardon granted to others can secure our reconciliation with God, unless we turn to Him with our
whole heart.
M There is no pardon for those who refuse pardon to their fellow-men.
25 Scowling, gloomy, dismal. 3' They daubed their faces with certain dyes. Simon.
21 May be seen and known to fast. ** As was customary on festivals and joyous occasions.
23 Rewards are promised to those who fast with a view to please God.
30 Stores of any kind, even of garments, are understood. A great supply of these was sometimes kept, as
fashions did not change among the Jews. The mention of the moth shows that garments are here included.
Our Lord exhorts us not to accumulate earthly goods eagerly and anxiously : but rather to be rich in good
works. 31 The repositories of wealth, produce. &c , were generally in the ground.
32 It means the gnawing of worms, or some canker.
k Isai. 52 : 7. 1 Luke 11 : 3. St. Chrys.
m is. P. "for thine is the kingdom, the power and the glory forever." V. B. D. Z. versions, fathers, criticp.
It was borrowed from the Greek liturgy. n V. Supra 5 : 18.
o G. P. "their trespasses." V. Griesbach. Eccl. 28 : 3, 4. 5 ; Infra 18 : 35 ; Mark 11 : 25.
p Each is addressed. q G. P. invert. r Luke 12 : 33 j 1 Tim. 6 : 19.

40

ST. MATTHEW VI.

rust nor moth doth consume, and where thieves do not break through,
nor steal.
21. For where thys treasure is, there is thy heart33 also.
22. The light of thy body is thine eye.' If thine eye be clear,34 thy
whole body shall be lightsome.
23. But if thine eye be evil,35 thy -whole body shall be in darkness.
If then the light that is in thee be darkness,38 ho-w great shall the dark
ness" itself be.
24. No man can serve two masters :3r for either he will hate one, and
love the other, or he will cling tov one, and slight38 the other. Ye
cannot serve God and Mammon.39
25. Therefore I say to you, be not anxiousw for your life,40 what ye
shall eat,41* nor for your body, what ye shall put on. Is not the life
more than the food ? and the body more than the raiment ?
26. Behold the birds of the air, for they neither sow, nor reap, nor
gather into barns : yet your heavenly Father feedeth them. Are not
ye of much more value than they ?42
27. And which of you, by anxious thought/ can add to his stature
one cubit T43 z
28. And for raiment why are ye anxious ? Consider the lilies of the
field44 how they grow : they labor not, neither do they spin.
29. Yet I say to you, that not even Solomon in all his glory was
arrayed as one of these.
30. Wherefore if God so clothe the grass of the field,45 which is to-

33 The thoughts and affections follow the object which is prized.
34 Sound, as St. Chrysostom explains it. as Distempered.
3G If the eye, which is the organ of sight, he dark, how great shall he the darkness of the other members
of the body, which depend on the eye for light? There is an implied comparison of the eye with conscience ;
and from what precedes and follows, it may be inferred, that conscience is here considered as blinded by
avarice. 31 Two masters, whose interests are opposite, cannot he served by the same individual. His affections
must be given to the one, or to the other ; hut they cannot, at the same time, be devoted to both, and his
actions must correspond with his feelings. ^ Neglect the interests of the other.
39 Riches in Syriac are styled mammona. St. Jerome ad Algasium.
40 Eor the support of life.
41 This does not regard the quality of the food, but the necessary means of existence.
42 Divine Providence, whieh supplies the birds with food, will furnish man with the necessaries of life.
This, however, does not preclude the necessity of personal exertions, since these appertain to the order which
God has established .
43 Many understand it of a small space of time, such as an hour.
44 As distinguished from lilies cultivated in gardens. Michaelis conjectures that crown imperial, a plant
common in the meadows of the East, is meant.
46 Under the name of grass the Hebrews included all kinds of flowers and herbage; by trees they under
stood whatever had a perennial stalk.
¦ G. P. " your." V. I). MSS. versions. ' t Q. p. " The light of the body is the eye." Luke 11 : 3.
u P. " that darkness." V. Campbell. v y. " sustinebit."
w Luke 16 : 13. P. "take no thought," Ac. Campbell dissents.
* G. P. + "or what ye shall drink." V. MSS. versions. 7 Supra v. 25.
z Luke 12 : 26. V. Chrys. Patrizi.

ST. MATTHEW VII. 41
day, and to-morrow45 is cast into the oven :47 how much more you, 0 ye
of little faith ?<s
31. Be not anxious, therefore, saying : "What shall we eat, or what
shall -we drink, or wherewith shall we be clothed ?
32. For after all these things the heathen seek.40 For your"" Father
knoweth that ye have need of all these things.50
33. Seek ye, therefore, first51 the kingdom of God,52 and His justice,53
and all these things shall be added unto you.54
34. Be not therefore anxious for to-morrow ;55 for the morrow will
be anxious for itself. "* Sufficient for the day is the evil50 thereof.

CHAPTER VII.
THE THIRD PART OF THE SERMON ON THE MOUNT.
1. Judge not,1 that ye he not judged/
2. For with what judgment ye judge,2 ye shall be judged :3 and with
what measure ye mete,4 it shall be measured to you again.15

46 In a short time.
" The OTen was rather in tbe shape of a caldron, under which withered herbs were cast, to serve as fuel,
wood being scarce. ** Wanting in lively faith, and confidence in Providence.
43 The heathens sought the necessaries of life, relying on their own efforts, without regard to God, on
whom success depends.
w The Divine knowledge is a motive why we should entertain tranquil confidence in God, whose infinite
goodness prompts Him to relieve our wants. M Above all things.
63 The reign of God in our hearts, and our salvation. It may also denote the reign of the Messiah, which,
however, is generally designated tbe " kingdom of heaven."
53 Grace and sanctification, wbich are His gifts.
" The necessaries of life will be given to those who make salvation their chief pursuit. Of course they
must use the ordinary meanB to obtain them. When God permits His servants to suffer want, it is in order
that they may advance in patience and conformity to His will.
ss'We are not forbidden to provide for to-morrow, or for old age; but we should avoid anxiety. When
the time of distress and trial comes, we must meet it with fortitude and resignation.
56 Affliction, or trouble.
1 Rashly and unmercifully. It is not forbidden to persons in authority to exercise judicial power. " If He
forbids to judge, how is it that Paul judges the incestuous Christian, and Peter rebukes Ananias and Sap-
pbira for falsehood ? He did not forbid us to judge, but He taught us how to judge." St. Jerome. Private
individuals should not usurp the right of authoritative j udgment ; nor should they condemn others, even in
their own minds, without evidence of guilt. Where crime is manifest, its condemnation is a homage rendered
to the Divine law : but pity for the culprit should accompany the detestation of his offence. St. Chrysostom
observes: "He does not, as appears to me, order us not to judge any sins, or forbid us absolutely to doit:
but He refers to those who are guilty of numberless sins, and yet insult others for slight transgressions."
2 As you judge others.
3 The judgment of God is not like human judgments, rash and arbitrary. The text means that just severity
shall be exercised towards the unfeeling mortal who unsparingly condemns his fellow-man.
4 This is a proverbial expression, well calculated to induce us to practise liberality and generosity towards
others. aa. G. P. + " heavenly." bb G. P t: the things of itself." V. B.
a Luke 5 : 37 ; Rom. 2:1. b Mark 4 : 24.

42

ST. MATTHEW VII.

3. And why seest thou the mote that is in thy brother's eye, and
perceivest not the beam that is in thine own eye ?5
4. Or how sayest thou to thy brother: Let me cast out the mote out
of thine eye :6 and behold a beam is in thine own eye ?
5. Hypocrite, cast out first the beam out of thine own eye, and then
shalt thou see to cast out the mote out of thy brother's eye.
6. Give not that which is holy to the dogs f neither cast your pearls8
before the swine,9 lest they trample them under their feet, and turning
upon you, tear you.
7. Ask,10 and it shall be given0 you:11 seek,12 and ye shall find:
knock,13 and it shall be opened to you.
8. For every one who asketh,14 receiveth : and he who seeketh, findeth :
and to him who knocketh, it shall be opened.
9. Or what man15 is there of you, who, if his son ask him bread, will
reach him a stone ?d
10. Or if he ask of him a fish, will he reach him a serpent ?e
11. If ye then, being evil,16 know how to give17 good gifts to your
children, how much more will your Father who is in heaven, give good
things to those who ask Him ?
12. All things, therefore, whatever ye would18 that men should do to
you, do ye also to them : for this is the law and the prophets.19

6 This, likewise, is a proverbial phrase, which, as usual, is expressed in exaggerated terms, in order to
convey more strongly the truth which it contains. A trivial defect in conduct is likened to a mote or splin
ter, or rather to any hindrance or imperfection of sight : a grievous crime is as a beam, or great obstruction
of sight. We see the slightest faults in others, and severely condemn them, whilst we are oftentimes insen
sible of our own most grievous sins.
6 Zeal, which does not commence with our own reformation, is too officious.
1 This may have reference to tbe flesh of victims offered in sacrifice, which was not given to dogs, but
was eaten by the priest, or by those who made the offering. It is a proverbial expression, used by our Lord
to insinuate that we should not rashly propose the subl'me mysteries of faith to the profane, who may blas
pheme them ; nor dispense holy gifts to the unworthy. Dogs in Scripture, are taken as types of the unclean
and impious. Their barking may well signify the attacks ofthe impious on tbe Divine doctrines. The disci
pline of secrecy observed in the early ages of the Church, was based on this admonition. The great mys
teries were not proposed to the catechumens, but reserved for the initiated.
8 The kingdom of heaven is elsewhere likened to a pearl of great price. We are here taught not to expose
religious truth or Divine gifts to profanation.
9 The hog is taken as the image of the impure, who wallow in the mire of sensuality.
10 In prayer.
11 Whatever is asked conformably to the Divine will is obtained.
12 Salvation.
13 At the gate of Divine mercy.
14 In a proper manner. St. James says : " Ye ask and ye receive not, because ye ask amiss."
15 This is emphatic, as Campbell observes. If man deals thus with his child, hew much more so our hea
venly Father !
1G Sinful, imperfect as men.
11 This is equivalent to : t; are wont to give."
18 Whatever we reasonably wish others to do to us, we should he ready to do to them.
19 The law and prophets are directed to enforce justice among men, and eneourage mutual beneficence.
This is their practical exhibition.
c Infra 21 :22; Mark 11: 24; Luke 11 : 9; John 14 : 13; James 1 : 6.
fl Luke 11 : 11 ; James 4:3. e Tobias 4 : 16; Luke 6 : 31.

ST. MATTHEW VII. 43
13. Enter21 ye inf at the narrow gate ;22 for wide is the gate and
broad is the way that leadeth to destruction,23 and many there are who
go in thereat.
14. How narrow8 is the gate, and strait is the way that leadeth to
life : and few there are who find it !
15. Beware of false prophets,21 who come to you in the clothing of
sheep,25 but inwardly are ravenous wolves.26
16. By their fruits ye shall know them.27 Do men gather grapes of
thorns, or figs of thistles ?
17. Even so every good tree bringeth forth good fruit,28 and 'the evil
tree bringeth forth evil fruit. h
18. A good tree cannot bring forth evil fruit, neither can an evil
tree bring forth good fruit.29
19. Every tree that bringeth not forth good fruit, shall be cut down,30
and cast into the fire.1
20. Wherefore by their fruits ye shall know them.31
21. Not every one who saith to Me, Lord,32 Lord,k shall enter into
the kingdom of heaven : but he who doeth the will of My Father who
is in heaven, [he shall enter into the kingdom of heaven.]
22. Many will say to Me in that day i33 Lord, Lord, have we not
prophesied34 in Thy name, and cast out devils in Thy name,1 and done
many miracles in Thy name ?

21 Strive to enter.
33 The similitude is that of a narrow gate opening into a road which leads up to a citadel.
33 The way of vice is like a broad way downwards to a precipice.
31 " False teachers." Prophecy is often taken for teaching.
3S This may be understood of the sheepskins roughly wrought up, which they wore, after the manner of
shepherds, and in imitation of the prophets Elias and Eliseus. St. Paul describes the saints of old as wan
dering about in sheepskins and goatskins.
-'- Their dispositions were in striking contrast with their humble garb, and with the simplicity of the
animal, the skin of which they wore.
31 Bitterness, hatred, contentions, strife, disorder, and vice, are bad fruits. When they are the direct con
sequences of the principles taught, they show the teacher to be a false prophet.
33 A good tree is emblematic of good doctrine, or of a sound teacher.
39 It is impossible that doctrine derived from God should produce evil. Men may take occasion from it
to do evi], by opposing it, and exciting others to opposition: but the fruits of the doctrine are necessarily
good. A teacher divinely commissioned cannot produce evil by delivering the heavenly maxims of religion,
although he may fall into sin, which is to be ascribed to him, but not to his teaching.
30 As a barren or noxious tree is cut down for the fire, so shall the false teacher be at last cut off in his
errors and sins.
31 Not by apparent fruits, but by those which are real — by the fruits of the Holy Spirit.
33 This implies the acknowledgment of the Divinity of Christ, which is not sufficient for salvation, unless
accompanied by entire obedience to God.
33 The Jews were accustomed to call the day of judgment emphatically that day.
34 This may be understood strictly, or of authoritative instruction.
t Luke 13 : 2-t. e G. P. "because strait is the gate." V. nine MSS. versions, fathers, critics.
h 3 KiDgs 10 : 13 ; 4 Kings 2 : 13; Heb. 11 : 37.
i Supra 3 : 10. t Infra 25 : 2; Luke 6 : 46.
1 Acts 19 : 13.

44 ST. MATTHEW VIII.
23. And then will I declare™ to them : I never knew you :33 depart
from Me, ye who work iniquity.36
24. Every one, therefore, who heareth these My words, and doeth
them, shall be likened" to a wise0 man who built his house upon a rock.37
25. And the rain fell, and the floods came, and the winds blew, and
beat upon that house, and it fell not, for it was founded on a rock.
26. And every one who heareth these My words, and doeth them not,
shall be like a foolish man who built his house upon the sand.
27. And the rain fell, and the floods came, and the winds blew, and
beat upon that house, and it fell, and great was the fall thereof.
28. And it came to passp when Jesus had ended these words, the
people were in admiration at His doctrine.38
29. For He was teaching them, as one having authority,11 and not
as their' Scribes and Pharisees."

CHAPTER VIII.
CHRIST CLEANSES THE LEPER, HEALS THE CENTURION'S SERVANT, PETER'S MOTHER-IN-
LAW, AND MANY OTHERS : HE STILLS THE STORM AT SEA, DRIVES THE DEVIL OUT OF
TWO MEN POSSESSED, AND SUFFERS THEM TO GO INTO THE SWINE.
1. And when He was come down from the mountain, great crowds
followed Him.
2. And behold a leper came,a and worshipped Him, saying : Lord, if
Thou wilt, Thou canst make me clean.
3. And Jesus stretching forth His hand, touched him,1 saying: I will :
be thou made clean. And forthwith his leprosy was cleansed.

35 Christ will banish the wicked from His sight, although they may have been His officers and ministers.
30 By this we see that a wicked course of life is sometimes followed by those who preach the true doctrine,
and who are favored with extraordinary gifts of God. "To prophesy and work miracles, and cast out devils,
does not always suppose merit in the performer, for when he produces these effects by invoking the name of
Christ, or God, in order to condemn those who invoke it unworthily, and to benefit those who see and hear,
God grants it, that although they despise the men who perform the wonders, they may nevertheless honor
God, by whose invocation such miracles are performed." St. Jerome.
37 A solid foundation is most necessary for the support of the building.
38 Both at tbe doctrine itself, and the authoritative manner of His teaching.
1 Legal defilement was contracted by the touch of a leper. Christ, however, who could contract no defile
ment, touched him, to give him tbe assurance of his cure.
m pg. 6 : 9 ; infra 25 : 41. n G. P. " I will liken him to." V. A. B. Z. versions.
o Luke 6 : 48 ; Rom. 2 : 13 ; James 1 : 22.
p This is a Hebrew pleonasm, which in English might better he omitted. It occurs five times in Matthew,
always before the adverb "when:" twice in Mark, twenty-two times in Luke, preceded by the conjunction,
and fourteen times followed by the infinitive mood.
q Mark 1 : 22 ; Luke 4 : 32. r G. P. « the." V. B. K. versions.
b G. P. — V. C MSS. versions. a Mark 1 : 40; Luke 5 : 12.

ST. MATTHEW VIII. 45
4. And Jestjs saith to him : See thou tell no man ;2 but go, show thy
self to the priest,8 and offer the gift which Moses commanded for a tes
timony to them.4b
5. And on His0 entering into Capharnaum,d a centurion5 eame to Him,
beseeching Him,
6. And saying : Lord, my servant6 lieth at home sick of the palsy,
and is grievously tormented.7
7. And Jesus saith to him : I will come0 and heal him.
8. And the centurion making answer, said : Lord, I am not worthy
that Thou shouldst enter under my roof: but only say the word, and
my servant shall be healed.
9. For I also am a man subject to authority,8 having soldiers under
me ; and I say to one : Go, and he goeth ; and to another : Come, and
he cometh ; and to my servant : Do this :9 and he doeth it.
10. And Jesus hearing this, marvelled,10 and said to those who fol
lowed Him : Truly, I say to you, I have not found so great faith in
Israel.11 11. And I say to you, that many shall come from the east, and the
west/ and shall recline at table12 with Abraham and Isaac, and Jacob,
in the kingdom of heaven.13
12. But the children of the kingdom14 shall be cast out into the outer
darkness :15 there shall be wailing and gnashing of teeth.16

2 Christ did not wish His wonderful works to be reported, lest He should seem to covet display. In this
instance he may have wished to guard the man against being deprived of the benefit of bis cure, by the
premature report of its miraculous character, which might prejudice the priests against its acknowledgment.
3 To the priest then officiating.
* As an evidence of submission to the requisitions of the law.
b A Roman officer who had command of a hundred men. St. Luke states that two messages were sent by
bim to Christ. It appears from St. Matthew that he himself finally came. St. Chrysostom observes that
each evangelist omitted some circumstances which the other relates.
G A favorite slave living in the house of his master.
* Paralysis is sometimes attended with great agony, as when the nerves are contracted, or when it has
- passed into apoplexy.
8 Tbe centurion does not compare himself in this respect with Christ ; but he remarks that he had soldiers
under him, who obeyed him strictly, although he was but a subaltern officer. He implicitly acknowledges
Christ as supreme Lord of nature, whom all creatures obey. St. Chrysostom thus paraphrases the sentence :
" Thou art God, I am but man : I am subject to authority, Thou art dependent on none."
s There is a nice distinction between the orders given to the soldier and to the servant. The former is
directed lo go, or come; the latter to do some work enjoined on him.
10 He expressed admiration. Wonder, being a sudden emotion at an unexpected event, cannot, strictly
speaking, be attributed to Christ : but its external manifestation may be so described.
11 Among the Jews, descendants of Israel. Tbe centurion was a Roman, and not even a proselyte, although
he built at his own cost a synagogue for the Jews.
13 " Lie down," as anciently they reclined at a banquet.
13 The call of the Gentiles is here clearly foretold. " The Jews.
1S Tbe place of punishment. Allusion is made to the darkness which prevailed abroad, whilst the banquet
room was full of light.
IG Pain, remorse, and despair are indicated by these expressions.
b Lev. 14 : 2. c G. P. "Jesus." V. 7 MS3. versions, critics.
d Luke 7:1. «T." di verbo." MSS. versions.
f Mai. 1 : 2.

46 ST. MATTHEW VIII.
13. And Jesus said to the centurion : Go, and as thou hast believed,
be it done to thee.17 And the servant was healed at the same hour.18
14. And when Jesus was comeg into the house of Peter,19 He saw his
mother-in-law20 lying sick of fever.h
15. And He touched her hand, and the fever left her, and she arose,
and waited21 on them.
16. And when evening1 was come,22 they brought to Him many who
were possessed with devils j23 and He cast out the spirits with His word :u
and He healed all who were sick :
17. That what was spoken by Isaiahk the prophet might be fulfilled,
who saith, He took our infirmities, and bare our diseases.25
18. And Jesus seeing great crowds about Him, gave orders to pass
over the water.26
19. And a scribe came and said to Him : Master, I will follow Thee
wherever Thou goest.
20. And Jesus saith to him : The foxes have holes, and the birds of
the air nests i27 but the Son of man28 hath not where29 to lay His head.1
21. And another of His disciples said to Him: Lord, suifer me first
to go and bury my father.30
22. But Jesus said to him : Follow Me, and let the dead bury their
dead.31 m

11 God grants favors according to the measure of our faith, which, however, is His gift.
1B At the same moment of time.
19 This appears to have happened before the sermon on the mount. It may be related here in connection
with the cure of the servant of the centurion, because both miracles were performed in the same place.
20 Whether the wife of Peter was alive, does not appear. St. Jerome infers that she was dead, from the
fact that her mother, when cured, waited on the table.
31 It here means to prepare the food and wait on the table. This fact is stated as an evidence of her in
stantaneous and entire cure. When fever is subdued by natural means, strength does not immediately
return. 32 It was the Sabbatb, which terminated at sunset. During the day the Jews scrupled to present the sick.
33 The possession is spoken of as real.
34 This language would be illusory, if the spirits did not actually possess the bodies.
35 The text refers directly to the sufferings to which Christ subjected Himself for the expiation of our sins.
St. Chrysostom observes that the prophet speaks of the taking away of sin, but that the evangelist had re
gard to the letter of the text, and to the fact, that sins are often the causes of corporal afflictions. The two
meanings were doubtless designed by the Holy Spirit.
33 The lake of Genesareth. 2T Places of shelter.
23 This appellation in N. T. denotes Christ, who used it to mark His human nature, and modestly to in
sinuate that He was spoken of by Daniel.
33 Christ, although Lord of all creation, had no fixed abode, no place of rest to which His right was ac
knowledged. He warns the candidate of this fact, that he may not look for any earthly advantage in be
coming His disciple.
30 It does not appear that the father was actually dead, but be was probably-near death.
31 Let those who are dead in sin, bury the dead. This was intended to show that no delay should be used
in following the Divine call to the ministry. The claims of parents on their children are subordinate to the
rights of God, who calls whom He pleases to His altar. Where they absolutely need the support of their
children, this should not be denied them under pretext of a Divine call, unless, as in the instance above re-
g Compare Mark 1 : 29-34, Luke 4 : 38-41. h p. G. " laid and sick of a fever."
i Mark 1 : 21-32. k Isaiah 53 : 4; 1 Peter 2 : 24.
1 Luke 9 : 58; Eph. 5 : 14. m Dan. 7 : 13.

ST. MATTHEW VIII. 47
23. And when He entered into the boat,32 His disciples followed
Him:B 24. And behold a great storm arose at sea, so that the boat was co
vered with the waves, but He was asleep.33
25. And His disciples came to Him, and awaked Him, saying : Lord,
save us, we perish.34
26. And [Jesus] saith to them : Why are ye fearful, 0 ye of little
faith ?3S Then rising up, He commanded" the winds, and the sea,30 and a
great calm ensued.
27. But the men37 wondered, saying : What an one is this,38 for the
winds and the sea obey Him !
28. And when He was come on the other side of the lake into the
country of the Gerasens,p two that were possessed with devils39 met Him,
coming out of tbe monuments,*0 exceedingly fierce, so that none could
pass by that way.
29. And behold they cried out, saying : What have we to do with
Thee,q Jesus,' Son of God ?41 art Thou come hither to torment us be
fore the time ?42
30. And not far5 from them, there was a herd of many swine feeding.
31. And the devils besought Him, saying : If Thou cast us out hence,
send us' into the herd of swine.43

lated, tbe call be altogether manifest. " Jesus," says St. Chrysostom, " forbade the youth to go bury his
father, not that He wished the honor due to parents to be neglected, but with a view to show us tbat nothing
is so necessary as attention to heavenly things." 33 On the lake.
33 Our Lord occasionally indulged sleep, to show that as man He subjected Himself to the ordinary wants
of the body. On this occasion He slept tranquilly amidst the storm, in order to afford an opportunity for the
exercise of the faith of His disciples. 81 We are on the point of being lost.
35 This reproach is full of dignity, and implies a modest allusion to His Divinity. Why should they fear,
whilst He was with them ?
30 '• Prom this passage we gather that all creatures feel the power of the Creator, for these which He rebuked
and commanded were sensible of the command." St. Jerome.
37 The disciples, or possibly the men who owned the boat. The faith of the disciples in His power is evi
dent from their call on Him to save them ; yet they may have expressed their admiration in this w.ay, the
event being so stupendous. " The sleep and His appearance indicated that He was man ; the sea restored to
calm manifested his Divinity." St. Chrysostom.
38 They feel that He is more than man, since He exercises a control over the elements.
39 The possession is plainly affirmed by the evangelist. Mark and Luke mention only one, having the
more violent case specially in view, as St. Chrysostom remarks.
40 Deep caves in rocks were used as tombs, and served also as places of shelter and refuge.
" St. Chrysostom and St. Augustin, De Civ Dei, 1. 9, c. 21, suppose that the demons recognized the Divinity
of Christ.
13 The fiends felt the presence of Christ, aud feared that they were about to be driven into the abyss, be
fore the time allotted for condemned spirits generally. St. Chrysostom says, they feared that the time of their
punishment was at hand. Their being cast out from heaven is a great punishment, but is to be followed by
confinement in the abyss.
" The demons delight in evil ; but their power of hurting is under Divine control, as is manifest in the
history of Job.
n Mark 4 : 36; Luke 8 : 22. ° G. P. "He rebuked."
p G. P. " Gergesenes." MSS. vary. Mark 5:1; Luke 8 : 26.
qP.Grotius: "Why dost Thou molest ns?" See 2 Kings 16 : 10.
r B. C. L. V. St. Chrysostom. » G. P. '• a good way off." Mark 5 : 11 ; Luke 8 : 32. V. Pers,
' G. P. "suffer us to go away." V. B. versions, critics.

48 ST. MATTHEW IX.
32. And He said to them : Go.44 So they going out, went45 into the11
swine, and behold, the whole herdT ran violently down the steep into
the sea, and perished in the waters.46
33. And the swineherds fled :47 and coming into the city, told every
thing,48 and49 what had befallen those who had been possessed with
devils.50 34. And behold, the whole city61 went out to meet Jesus,62 and when
they saw Him, they besought Him that He would depart83 from their
borders. w

CHAPTER IX.
CHRIST HEALS THE PARALYTIC: CALLS MATTHEW: CURES THE ISSUE OF BLOOD: RAISES
TO LIFE THE DAUGHTER OF JAIRUS : GIVES SIGHT TO TWO BLIND MEN : AND HEALS
A DUMB MAN POSSESSED BY THE DEVIL.
1. And He entered into a boat, and passed over the water, and He
came into His own city.1
2. And behold they brought to Him a paralytic lying on a bed. And
Jesus seeing their faith,2 said to the paralytic :3 Be of good heart, child :
thy sins4 are forgiven thee.a
3. And behold some of the scribes said within themselves : This one
blasphemeth.

44 The motive of our Lord in suffering this, may have been to render more manifest the reality of demo
niac possessions, since swine could not be supposed spontaneously to rush to destruction, or to act from a dis
turbed imagination. He may also have wished to let us see how often men forego spiritual blessings to avoid
temporal loss.
4b There were many spirits in the two demoniacs.
4B The destruction of these animals might well be permitted by Christ, the Lord of all things. No one can
justly complain of losses or calamities decreed by Him, to whom we owe everything, and whose justice we
have provoked by our sins.
41 Filled with terror at what they had seen, they fled into the city.
4B Concerning tbe destruction of the swine. *a Especially.
w Relating their wonderful cure. il The vast multitude of citizens.
62 They were curious to behold Him who had done such wonders — whose further acts they dreaded.
H Terror prevailed over them so far as to determine them to forego the benefit of His instructions and mi
raculous powers. They feared the loss of their worldly substance, more than they valued the blessings of
salvation. 1 Capharnaum, where He ordinarily dwelt. His arrival there is not understood necessarily in connection
with His crossing the lake. Patrizi refers the first line to the preceding chapter.
3 In conferring favors God has regard ,to the faith and prayers of others, as well as of the individual on
whom Ile bestows them. The faith of this man was great, as St. Chrysostom remarks, since otherwise he
would not have submitted to be brought, and let down before Christ.
3 The afflicted man was dejected.
* In the minds ofthe Jews, sin and sickness were connected as cause and effect. Christ gives the paralytic
the assurance of forgiveness, and thus implicitly gives him hope of relief from the palsy.
u G. P. + " herd of." V. B. C. versions, critics. v G. P. + " of swine." V. B. C. M. versions.
w Mark 5 : 17 ; Luke 8 : 37. a Mark 2:3: Luke 5 : 18.

ST. MATTHEW IX. 49
4. And JESUS seeing their thoughts,5 said : Why think ye evil in your
hearts ?
5. Which is easier, to say : Thy sins are forgiven thee : or to say :6
Rise and walk ?
6. But that ye may know that the Son of man hath power on earth
to forgive sins (then saith he to the paralytic), Arise, take up thy bed,7
and go into thy house.
7. And he rose, and went into his house.
8. And when the crowds saw it, they feared,8 b and glorified God, who
gave such power to men.9
9. And as Jesus passed on from thence," He saw a man named Mat
thew, sitting in the custom-house : and He saith to him : Follow Me.
And he rose up and followed Him.10
10. And it came to pass as He was reclined at table in the house, be
hold many publicans and sinners11 came, and reclined at table with
Jesus and His disciples.
11. And when the Pharisees saw it, they said to His disciples : Why
doth your Master eat with publicans and sinners ?
12. But Jesus hearing it, said :d They who are well need not a physi
cian, but they who are ill.
13. Go then, and learn what this meaneth : I will have mercy,6 and
not sacrifice :12 for I am not come to call the just,f but sinners.8
14. Then came to Himh the disciples of John, saying : Why do we
and the Pharisees fast often, but Thy disciples do not fast ?13
15. And Jesus said to them : CaD the companions14 of the bridegroom1

* "Showing that He was God equal to the Father, He reveals and manifests their secret thoughts, which,
through fear ofthe multitude, they had not ventured to declare." St. Chrysostom.
" Effectually.
T The bed used by the Jews was like a coverlet, easy to roll up and carry.
8 A feeling of awe seized them when they beheld the miracle.
9 Regarding Christ only as man, they gave glory to God for vouchsafing to Him so extraordinary a power.
The plural number is often used, when one of a multitude is intended. This enallage, as Bloomfield observes,
is common in popular phraseology. " It was no small matter that He was regarded as the greatest of men,
and as sent by God: for if they had cherished these sentiments, they would soon have advanced in know
ledge so as to recognize Him as the Son of God." St. Chrysostom.
10 This was not done without having previous knowledge of Christ, whose miracles had become generally
known. 11 Persons of bad repute. '
13 A Hebraism for : I prefer mercy to sacrifice. Kindness and compassion exhibited to sinners are more
pleasing to God than acts of religious worship.
11 The disciples of Christ doubtless observed the fasts common to the Jews, although they did not fast often
through private devotion, as the Pharisees.
14 The attendants on the bridegroom — his companions during tho nuptial celebration. John had called
Christ the bridegroom.
b G. P. " marvelled." V. A. D. versions. « Mark 2 : 14 ; Luke 5 : 27. d G. P. " to them."
« V. B. C. B. versione. f Osee 6:6; Infra 12 : 7 ; 1 Tim. 1 : 15.
ffl.P.-f " to repentance." V. — B. D. V. versions, critics.
a Mark 2 : 18 : Luke 5 : 33. ¦ John 3 : 29. G. P. " children of the bride chamber."
4

50 ST. MATTHEW IX.
mourn, as long as the bridegroom is with them ?" But the days will
come, when the bridegroom shall be taken away from them, and then
they shall fast.
16. And nobody putteth a piece of undressed cloth on an old garment,
for it taketh away the fulness thereof from the garment, and the rent
is made greater.16
17. Neither do they put new wine into old skins.17 Otherwise the
skins burst, and the wine runneth out ; and the skins are lost. But
they put new wine into new skins : and both are preserved.
18. As He was speaking these things to them,18 behold a certain ruler19
came up," and worshipped Him,20 saying : Lord, my daughter hath just21
now died ;l but come, lay Thy hand on her, and she will live.
19. And Jesus arose and followed him,22 as did His disciples.
20. And behold, a womanm having an issue of blood twelve years,
came behind Him, and touched the fringe23 of His garment."
21. For she said within herself: If I may but touch His garment, I
shall be healed.24
22. But Jesus turned about, and seeing her, said : Be of good heart,
daughter, thy faith25 hath healed thee. And the woman was healed
from that hour.
23. And when Jesus was come into the house of the ruler, and saw
the minstrels,26 and the crowd in an uproar,27

ls Fasting, being a token of sorrow, did not suit the joyful occasion.
16 "The patch being of undressed cloth, shrinks on imbibing wet, and thereby draws up with it something
ofthe old material." Bloomfield. St Chrysostom says: "What he means is: The disciples are not yet
strong, but are in need of much indulgence, for they are not yet renovated by tho Spirit."
" Skins of goats, or bags were used for holding liquids, as is still done in Asia, When new wine fermented
in old skins, these not being easily distended, were apt to burst. This, however, St. Chrysostom remarks,
does not arise from the wine, or from the skins in which it is contained, but from the haste of those who put
it in. He adds : " Christ foretells that His disciples will hereafter be renewed in spirit ; and that until this
take place, nothing austere, or burthensome, should be enjoined on them."
18 This has no reference to what precedes. It means : " whilst He was speaking to them."
18 Chief of a synagogue.
-° Although tho original term may be understood of civil respect, it also means supreme worship. It is
plain that the ruler believed Him to possess power to call tho dead to life.
01 She was in the last extremity when ho left home, so that he judged her to be now dead. He had even
been assured of her death by a messenger.
22 How admirable is His condescension J
K It consisted of threads or strings, forming a tassel, attached to the corner, or wing of the garment.
M This afllicted woman had such confidence in the power of Christ, that she looked for her cure in case
she should but touch His robe. She believed that it would be the occasion and instrument of her recovery.
» Her faith in the power of Christ, with other virtues, especially confidence and humility, prepared her
for the cure which He performed in her behalf. It is not unusual to assign as a cause, that which was only
a disposition for an effect produced by higher agency.
10 Flute-players, who were usually employed on occasion of funerals.
" G. is used here to signify the noise of the hired mourners. Females were hired for the occasion to weep
and wail, in the most violent manner, as is still the custom in various Asiatic countries. This usage was
common to the Greeks, as appears from Thucydides 1. 2, c. 22.
k Mark 5: 22; Luke 8 : 41. l Luke 8 : 49. m Mark 6 : 25 ; Luke 8 : 43.
n Numb. 15 : 38.

ST. MATTHEW IX. 51
24. He said :° Retire, for the maid is not dead,28 but sleepeth. And
they laughed Him29 to scorn.
25. And when the crowd30 was put forth," He went in, and took her
by the hand : and the maid arose.
26. And the fame hereof went abroad into all that country.
27. And as Jesus passed from thence, two blind men followed Him,
crying out and saying: Have mercy on us, Son of David.31
28. And when He was come into the house,32 the blind men came to
Him. And Jesus saith to them : Believe ye that I can do this [for
you] ? They say to Him : Yea, Lord.
29. Then He touched their eyes, saying : According to your faith,33
be it done to you.
30. And their eyes were opened, and Jesus strictly charged them,34
saying : See that no man know this.35
31. But they went out, and spread His fame abroad in all that coun
try.30 32. And when these37 were gone out, behold others brought to Him
a dumb man,' possessed with a devil.38
33. And after the devil was cast out,39 the dumb man spake/ and the
crowds wondered, saying : Never was the like seen in Israel.
34. But the Pharisees said : He casteth out devils by the prince of
devils.40 35. And Jesus went about all the cities,8 and towns, teaching in
their synagogues, and preaching the gospel of the kingdom, and healing
every disease' and every infirmity.11
36. And when He saw the crowds, He had compassion on them : be-

28 She was dead, but not to remain in that state ; for which reason she is said to sleep.
28 They laughed at Him, thinking Him grossly mistaken. " The parents remained.
31 The MeBsiah was generally understood by this appellation, since He was to be a descendant of David.
K He gave them no relief on the way, in order to teach us that perseverance in prayer is necessary : and,
as St. Chrysostom observes, because He desired to perform the miracle privately. The house was that in
which He usually lodged in Capharnaum.
33 Their belief was required as a disposition for the miracle whieh He performed.
31 G. implies threats.
35 Our Lord gave this injunction, that He might not appear to display His miraculous works.
36 They could scarcely repress their exultation at the change wrought in them, or conceal its Author.
37 The blind men.
38 His speech was impeded partly by deafness, and partly by tho demoniac molestation.
38 The reality of the possession is plainly intimated.
10 The fact of the power exercised by Christ over devils was obvious to all, and admitted even by the Phari
sees, whose malice led them to ascribe it to a higher demoniac influence. They believed that there was a
variety of ranks and powers among the demons, as well as among the angels, which belief is conformable to
Scripture : but they made an absurd and impious application of it to our Lord.
o G. P. "to them." P G. P. " they were driven forth." qG."deaf." P.V.
r Infra 12: 22; Luke 11 : 14. « Mark 6 : 6. t Supra i : 23 ; infra 10 : 1.
» G. P. "among the people." V. — B. C. D. S. versions, critics.

52 ST. MATTHEW X.
cause they were harassed,41 T and lying about as sheep having no shep
herd. 37. Then He saith to His disciples : The harvest, indeed, is great,
but the laborers are few.42
38. Pray ye therefore the Lord of the harvest/ that He send forth
laborers into His harvest.

CHAPTER X.
CHRIST SENDS HIS TWELVE APOSTLES.
1. And having called His twelve disciples1 together, He gave them
power over unclean spirits, to cast them out,2 and to heal all manner of
disease, and all manner of infirmity.3
2. And the names of the twelve apostles4 are these :5 The first Simon,
who is called Peter, and Andrew his brother.
3. James the son of Zebedee, and John his brother, Philip and Bar
tholomew, Thomas, and Matthew the publican, and James the son of
Alpheus, anda Thaddeus.
4. Simon the Cananean,b and Judas Iscariot,6 who also betrayed Him.
5. These twelve Jesus sent forth, and commanded them, saying : Go
not into the way of the Gentiles, and into the cities of the Samaritans
enter not :7
6. But go rather to the lost sheep of the house of Israel.8
7. And as ye go, preach, saying : The kingdom of heaven is at hand.

" They were neglected by their leaders, and left exposed to every evil.
" The sacred teacher is often likened to a man engaged iu agriculture.
1 The twelve who were specially called.
3 This shows that Christ positively recognized the reality of these possessions.
3 These miraculous powers were given specially to the apostles for their first mission, and were enjoyed hy
them through the whole course of their ministry, although only exercised on extraordinary occasions. They
are not inherent in the sacred ministry, which is directed to the instruction and sanctification of men. They
were the vouchers of the original commi&Bion. 4 Messengers.
'¦ Simon was not first called to the apostleship, since Andrew, who presented him to Christ, was called at
the same time : but he is styled " the first," and is placed at the head of all the lists, because he was ap
pointed to be the leader: "The first of all, and the head, is an illiterate man, and a plebeian." St. Chry
sostom. 8 In all the lists Judas is named last. He was surnamed from his native town, which is thought to have
been iu the tribe of Ephraim, although some think it to have been Kerioth of Juda.
t The first mission of the apostles was confined to the Jews.
8 Christ declared His own mission in the same terms. The Jews generally are here designated by the
house of Israel.
v G. P. " they fainted." V. nine MSS. versions, critics. w Luke 10 : 2.
a G. P. +" Lebba'us surnamed :" MSS. vary.
b P. "Canaanite." V. some "Cananite" of Cana of Galilee. St. Luke styles him "zealot," which mean
ing the name bears in Syriac.

ST. MATTHEW X. 53
8. Heal the sick, raise the dead, cleanse lepers, cast out devils :9
freely10 ye have received, freely give.
9, Do not provide gold, nor silver, nor brass," in your purses:12
10. Nor a bag13 for your journey, nor two coats," nor shoes,0 nor a
staff;15 d for the workman is worthy of his meat.16
11. And into whatever city, or town, ye shall enter, inquire who in
it is worthy,17 and there abide till ye go thence.18
12. And when ye come into the house, salute it, saying : Peace19 be
to this house.0
13. And if that house be -worthy, your peace shall come upon it ; but
if it be not worthy, your peace shall return to you.20
14. And whoever shall not receive you, nor hear your words, when
ye go forth out of that house, or city, shake off the dust from your
feet.21 15. Truly, I say to you, it shall be more tolerable22 for the land of
Sodom and Gomorrha on the day of judgment, than for that city.
16. Behold I send you as sheep in the midst of wolves :23 Be ye, there
fore, wary as serpents,24 and guileless as doves.25
17. But beware of men : for they will deliver you up in councils,26
and scourge you in their synagogues. f

9 The powers granted by Christ, show His divinity.
10 Gratuitously. It is simony to receive any recompense properly so called for the exercise of supernatural
powers. The customary offerings for the support of the ministers of religion are not to be regarded as a
compensation. 11 In this first mission, Christ wished His apostles to take no care to furnish themselves with means of sup
port, that His providence and blessing might be the more manifest.
13 In your girdles. These served to hold money.
13 A travelling bag.
14 The text speaks of under garments. In travelling it was usual to have a second suit for a change.
15 A double supply of these things should not be sought. They were allowed to have a staff. Mark 6 : 8.
These injunctions cannot be rigorously extended to missionaries generally, although disinterestedness and
devout confidence in God should characterize all.
10 There is an implied comparison : as the cultivator of the land is entitled to his support, while laboring,
so is the preacher of the Divine Word entitled to receive his support from those in whose behalf he is employed.
n «xhe host is to be chosen as public fame and the judgment of neighbors may warrant, lest the dignity
of preaching be disgraced by his infamy." St. Jerome.
18 This is to restrain a wandering disposition. The missionary should remain contented in the house of a
virtuous man, without seeking better accommodation elsewhere. When a change of dwelling does not arise
from inconstancy, or a love of our own ease, it is not reprehensible.
19 Peace, as understood by the Jews, comprised all blessings.
20 The prayer for blessings will be heard. God blesses him who utters it, even when he for whom it is
offered up is unworthy.
31 As a token of abhorrence of their impiety. St. Chrysostom takes it to denote that the apostles had re
ceived nothing from them, although they had journeyed far for their benefit.
3 The punishment will be less difficult to be endured.
23 Weak and defenceless in the midst of violent enemies.
24 Caution is recommended after the manner of serpents, whose art in escaping danger was proverbial.
25 Lest cunning and malice should appear to be insinuated, the simplicity of the dove is proposed for imi
tation. m For trial and punishment. ^
c Sandals. Mark 6 : 9. * d G. P. "staves." V. B. D. critics,
e G. P. — B. critics. V. A. f Acts 22 : 19.

54

ST. MATTHEW X.

18. And ye will be brought before governors and kings for My sake,
for a testimony27 tog them and to the Gentiles :
19. But when they shall deliver you up, be not anxious* how or what
to speak i28 for it shall be given you in that hour what to speak.89
20. For it is not ye who speak, but the Spirit of your Father that
speaketh in you.30
21. The brother also will deliver up the brother to death, and the
father the child ; and children will rise up against their parents, and
put them to death.31
22. And ye will be hated by all men for My name's sake :32 but he
who persevereth' unto the end, he shall be saved.
23. And when they persecute you in this city, flee into another :M
Truly I say to you, ye will not go through all the cities of Israel till
the Son of man come.34
24. The disciple is not above his master, nor the servant above his
lord.35 25. It is enough for the disciple that he be as his master, and the
servant as his lord. If they have called the master of the house Beel
zebub,36 how much more those of his household ?
26. Therefore fear them not :57 for nothing is covered that shall not
be laid open : nor hid that shall not be known.38
27. That which I tell you in the dark, speak ye in the light :39 and
that which ye hear in the ear,40 preach on the house-tops.41

31 To testify to Christ aud His doctrine, before rulers and nations.
23 This does not exclude the due preparation for a successful defence.
21 This is an assurance that God will aid His servants in an extraordinary manner, when it is necessary.
30 In such circumstances the Holy Spirit speaks by the mouth of the humble confessors of Christ. This
does not guarantee as inspired all that may be uttered by them ; but implies that where their reliance is
wholly on God, and the circumstances require Divine interposition, they will be enlightened and moved by
the Holy Spirit.
11 Such unnatural scenes actually occurred: prejudice stifling the affections which nature inspired.
33 The early Christians were objects of general hatred, and were designated enemies of mankind, as is seen
in the apologetical works of Justin, Athenagoras, and Tertullian.
31 Flight from persecution is recommended, wherever duty does not bind us to remain at our post. Two
cities are taken by way of example.
M The manifestation of Christ hy the destruction of the faithless city, may be understood as the coming of
the Sou of man. The apostles had not completed their mission through the cities of Judea, when that event
took place, about forty years after the crucifixion. The persecutions of the Christians by the Jews were in
terrupted by this severe chastisement.
3S This proverbial expression should reconcile Christians to the heaviest sufferings for their Divine Master.
33 Beelzebub, Zord of fiies, was god of the Accaronites.
31 Because Christ bore much more, His followers must not fear sufferings.
33 The secret machinations of the impious shall be exposed and punished iu the Divine judgment. " Fear
not the cruelty of persecutors, and rage of blasphemers, for the day of judgment will come, when your virtue
and their wickedness shall be laid open." St. Jerome.
" The secret teaching of Christ must be proclaimed aloud to the world, despite of every danger.
*° In a whisper.
41 The roofe in Palestine were flat and low, and might be occasionally used to address from them a crowd.
S G. P. " against." V. Campbell. h Supra 6 : 25, 28, 31, 34. i P. " endureth."

ST. MATTHEW X. 55
28. And fear not those who kill the body, and cannot kill the soul :42
but rather fear Him who can destroy both body and soulk in hell.43
29. Are not two sparrows1 sold for a penny ?44 and not one of them
shall fall to the ground without your Father.45
30. But the very hairs of your head are all numbered.45
31. Fear not, therefore: better are ye47 than many sparrows.
32. Every one therefore who shall own Me48 before men, him I will
also own49 before My Father who is in heaven.
33. But whoever shall deny Me50 before men, him51 I will also deny
before My Father who is in heaven.
34. Think not that I came to send peace upon earth :52 I came not
to send peace, but the sword.53
35. For I came to set a man at variance with his father,54 and the
daughter with her mother, and the daughter-in-law with her mother-
in-law.™ 36. And a man's enemies will be those of his own household.55
37. He who loveth father or mother more than Me, is not worthy of
Me ; and he who loveth son or daughter more than Me, is not worthy
of Me.56
38. And he who doth not take up his cross,57 and follow after Me, is
not worthy of Me.

43 The soul is immortal. Persecutors may take away life, hut cannot hurt, in any way, the soul of the
martyr. a The lost soul lives forever in torments. 4* The assarion is valued at a cent and a half.
16 Without the will of your Father.
46 This is to signify that nothing, however minute, escapes the Divine knowledge.
4T Of more value. 4S Acknowledge My divinity and My doctrine.
40 Acknowledge him as My disciple. w Deny My divinity or doctrine.
" Deny that he is My disciple.
12 "Peace be to you," was the usual salutation of Christ to His disciples. "My peace," He said, " I leave
you, My peace I give you." Yet He came not to proclaim a doctrine which would meet with no opposition.
"On the announcement of Iho Christian faith the whole world became divided: each house contained un
believers and believers : a good war was waged to break up a bad peace." St. Jerome.
43 He knew that the sword would be employed against His followers. It is not unusual with the sacred
writers to speak of the result as if it were the end intended.
51 The nearest relations became opposed to each other, one believing the doctrine of Christ, which the other
rejected as superstition. Tbe prophecy of Micheas is here referred to.
w The greatest enemies to our salvation are oftentimes those of our own family : whose influence prevents
our performance of what is necessary for our salvation,
x The most lawful affections muBt be subordinate to our love of God. " This order must be observed in
all our affections. After God love father, mother, children. But if the necessity arise to choose between the
love of God and the love of our parents and children, and the affections be irreconcilable, hatred of our re
latives is a duty of piety towards God." St. Jerome.
87 The cross was not a Jewish instrument of punishment, but was introduced among them by the Romans.
The criminal was obliged to carry it to the place of execution. Christ here prophetically alludes to His own
crucifixion, and indicates the hard duty incumbent on His followers to bear even an ignominious death for
His sake.k G. P. invert. 1 Any small birds. m Micheas 7 : 6.

56 ST. MATTHEW XI.
39. He who findeth his life58 shall lose it f and he who loseth his life
for Me, shall find it.60
40. He who receiveth you," receiveth Me :61 and he who receiveth
Me, receiveth Him who sent Me.62
41. He who receiveth a prophet in the name of a. prophet,63 shall re
ceive a prophet's reward ; and he who receiveth a just man in the name
of a just man, shall receive a just man's reward.
42. And whoever shall give to drink to one of these little ones64 a
cup of cold water only in the name of a disciple,65 truly I say to you,
he shall not lose his reward.66

CHAPTER XI.
JOHN SENDS HIS DISCIPLES TO CHRIST. CHRIST UPBRAIDS THE JEWS WITH THEIR UN
BELIEF. HE INVITES TO HIM THOSE WHO ARE HEAVILY BURDENED.
1. And it came to pass, when Jesus had made an end of directing1
His twelve disciples, He passed thence, to teach and preach in their2
cities. 2. Now when John in the prison had heard of the works of Christ, he
sent two of his disciples, and said to Him :
3. Art Thou He who should come,a or must we look for another ?3
4. And Jesus answered and said to them : Go and relate to John
what ye hear and see.4b

w He, who by improper means, with the sacrifice of conscience, secures to himself the enjoyments of life.
H He shall lose a better life— the true life ofthe soul— and life eternal. By a paronomasia, life is used in
different senses.
00 He who loses life for Christ — who dies in testimony of Divine truth— shall find eternal life.
61 Thus Christ identifies the authority of His apostles with His own.
03 As man, Christ was sent by the Father. As He was sent, so He sent the apostles.
63 As such.
M His disciples, men of lowly condition.
66 As to a disciple.
e« He shall obtain a great reward. The figure litotes is used to signify, indirectly, the greatness of the re
compense. 1 Giving instructions and orders regarding their mission.
3 The cities ofthe Galileans, in whose country Christ then waB.
3 This question does not imply any doubt in the mind of John, who had borne public testimony to Christ.
It was intended to obtain for the disciples evidence such as might satisfy them, after John's decease. " It is
manifest," says St. Chrysostom, " that John sent not on account of any doubt which he entertained, and
that he put the question from no ignorance of the fact."
* Instead of answering the question directly, our Lord performed in their presence such miracles as were
to mark the coming of tbe Messiah, according to the prediction of Isaiah : " Then shall the eyes of the blind
be opened, and the ears ofthe deaf shall be unstopped. Then shall the lame man leap as a hart, and the
tongue of the dumb shall be free."
n John 20: 21. » Ps. 117 : 26. b G. p. v. "audistis et vidistis."

ST. MATTHEW XI. 57
5. The blind see,0 the lame walk, lepers are cleansed, the deaf hear,
the dead rise again, the poor* have the gospel preached to them.5
6. And happy is he who shall not be scandalized6 in Me.
7. And as they departed,7 Jesus began to speak to the crowds con
cerning John : What went ye out into the desert to see ? a reed shaken
by the wind ?s
8. But what went ye out to see ? a man clothed in soft garments ?9
Behold, they who are clothed in soft garments are in the palaces of
kings. 9. But what went ye out to see ? a prophet ?10 yea, I tell you, and
more than a prophet.11
10. For this is he of whom it is written : Behold, I send My messen
ger before Thy face,0 who shall prepare Thy way before Thee.12
11. Truly I say to you* among those born of women, there hath not
arisen one greater than John the Baptist :13 yet he that is the least in
the kingdom of heaven14 is greater than he.
12. And from the days of John the Baptist until now, the kingdom
of heaven suffereth violence,15 and the violent bear it away.16
13. For all the prophets and the law prophesied17 until John.18
14. And if ye will receive it,19 he is Elias who is to come.20
15. He who hath ears to hear, let him hear.21

6 This fact was also tbe object of prophecy : " Tbe spirit of the Lord is upon me, because the Lord hath an
ointed me : He hatb sent me to preach to tbe meek, to heal the broken hearted." The good news of the
kingdom ofthe Messiah were announced to the poor and afflicted, who sighed for Hia coming.
6 Shall not find occasion of disbelief and spiritual ruin.
1 To avoid all appearance of flattery, Christ did not praise John until his disciples had departed.
9 By asking the multitude whether they had gone out into the wilderness to see the reeds waving beneath
the winds, Christ excites their attention, and commends tbe firmness and constancy of John. He thereby
dissipates all doubts that might arise from the question put by the disciples, whether he persevered in the
testimony which he had given of Christ.
3 The austerity of the Baptist is here insinuated.
10 The term here implies an inspired teacher, a man divinely sent.
11 John was more than an ordinary prophet, since be was the immediate forerunner of Christ.
13 The text ofthe prophet is slightly different. Christ may be understood to speak in Malachi, or God the
Father may be considered speaking the words as given by Matthew.
13 Greater prophet than John had not arisen, since he pointed out Christ, whom other prophets saw only
in distant vision.
14 St. Chrysostom understands this of Christ Himself, who is said to be less "in age and in tbe opinion of
many." The dignity of the least Christian may be referred to with that of the forerunner, inasmuch as he
is incorporated with Christ.
15 It was violently opposed.
1G St. Chrysostom explains it of all who approached Christ with earnestness.
17 The law by its types prepared for the Messiah.
13 John closed tbe series of prophets who foretold the coming of Christ.
19 This is a mode of affirming what the hearers are known to be unwilling to admit : " If you are prepared
to hear it."
30 John was in spirit' and power Elias, of whom Malachi had spoken. (1 Elias was forced to flee for safety,
because he rebuked tbe impiety of Achab and Jazabel. John lost his head for condemning the incestuous
intercourse of Herod and Herodias." St. Jerome. Elias is to come at the end of time.
1 This formulary was proverbial, and directed to excite attention.
c Isai. 35 : 5. <* Isai, 61 : 1 ; Luke 4 : 19. e Mai. 3 : 1.

58 ST. MATTHEW XI.
16. But whereunto shall I liken this generation ?22 f It is like to
children sitting in the market-place,5 who cry to their companions,23
17. And say : We have piped24 for you, and ye have not danced : we
have wailed25 and ye have not mourned.26
18. For John came neither eating nor drinking '? and they say : He
hath a devil.28
Ij9. The Son of man came eating and drinking,29 and they say : Be
hold ah glutton and a wine-drinker,30 a friend of publicans and sinners.31
And wisdom is justified by her children.32
20. Then He began to upbraid the cities, wherein the most of His
miracles were done, because they had not repented.
21. Woe to thee, Corozain, woe to thee, Bethsaida 5s3 for if the miracles
which have been wrought in you had been wrought in Tyre and Sidon,34
they would have long ago repented in sackcloth and ashes.
22. But I say to you, it shall be more tolerable for Tyre and Sidon
in the day of judgment, than for you.
23. And thou, Capharnaum, shalt thou be exalted1 up to heaven ?M
thou shalt go down even unto hell :36 for if the miracles which have been
wrought in thee, had been wrought in Sodom, it would have remained
unto this day.
24. But I say to you, that it shall be more tolerable for the land of
Sodom in the day of judgment than for thee.
25. At that time Jesus answered and said: I give praise37 to Thee,
23 This people.
33 Boys were wont to form themselves into two companies ; one of which played on the flute some gay tune,
whilst the others danced; or they sang some mournful ditty, which was followed by funeral cries and lamenta
tions on the part of the others. In like manner the Jews were not converted by the austerity of John,
or won by the familiarity of Christ.
21 They played on the flute, as at a wedding. 3S They sang mournful songs.
30 You have not struck your breasts, as mourners.
31 Not eating, or drinking, as other men: not living after the usual manner of men, since his food was
locusts and wild honey, and his drink the water of the desert.
39 Some thought he must be possessed by a demon.
29 Moderately partaking of the usual nourishment of men.
30 The malice of the enemies of Christ prompted them to censure Him.
31 Christ admitted the toll -gatherers and other notorious sinners to His familiarity, in order to win them
to virtue.
32 The wisdom of God determined that John, by his austerity, and Christ by a more ordinary manner of
life, should concur to the same end: namely, to invite sinners to repentance. The truly wise acknowledged
and embraced the Divine disposition of things, which left unbelievers without excuse.
33 It was called Julias hy Philip, in honor of Julia, the daughter of Augustus.
34 Seaports of the Phoenicians— placeB of great commerce and remarkable for vice.
35 This is an hyperbolical expression to signify its great prosperity. Its situation on the borders of the
lake afforded it great advantages for fisheries and trade. Some understand the text of the honor and bless
ing bestowed on it by the presence of our Lord.
3a An hyperbole, signifying to be reduced to the lowest extremity. The prediction was partially accom
plished in the war of Vespasian ; but it was strictly fulfilled in regard to such of the inhabitants as died
impenitent., S1 Glorify.
f Luke 16 : 16. g G. P. "markets." V. C. D. versions.
h G. P. " a man that is." This need not be expressed.
i G. P. <; which art exalted." V. E. F. G. S. V. MSS. versions.

ST. MATTHEW XII. 59
0 Father, Lord of heaven and earth, because38 Thou hast hidden these
things from the wise and prudent,39 and revealed them to babes.40
26. Yea, Father ; for so it hath seemed good in Thy sight.41
27. All things have been delivered to Me by My Father. . And no
one knoweth the Son42 but the Father : neither doth any one know the
Father but the Son,43 and he to whom the Son is pleased to reveal Him.44
28. Come to Me, all ye who labor, and are burdened,45 and I will re
fresh you.
29. Take My yoke46 upon you, and learn of Me,47 because I am meek,
and lowly in heart :48 and ye shall find rest for your souls.
30. For My yoke is easy, and My burden light.49

CHAPTER XII.
CHRIST REPROVES THE PHARISEES. HE SHOWS THAT HIS MIRACLES ARE NOT
PERFORMED BT THE AID OF SATAN'.
1. At that time1 Jesus went through2 the grain-fields on the Sab
bath :3 and His disciples, being hungry, began to pluck4 a ears of grain
and to eat.5
2. And the Pharisees seeing it, said to Him : Behold Thy disciples
do that which it is not lawful to do on the Sabbath.6

33 The subject of thanksgiving is that God revealed to little ones what He hid from the7 wise : as if He said :
whilst Thou hast hidden these things from the wise and intelligent, Thou hast revealed them to little ones.
" Why were they hidden from them?" asks St. Chrysostom: ''hear Paul, who says: 'Seeking to establish
their own justice, they have not submitted themselves to tbe justice of God/. Therefore tbe Scribes and
Pharisees, who thought themselves wise of themselves, fell away on account of their presumption."
33 According to the world.
40 Persons of humble condition, unlearned, simple, are understood.
41 Such has been Thy good pleasure. a Perfectly and comprehensively.
43 The knowledge which men had of God was very imperfect, until He spoke by His Son.
41 The revelation made by the Son gives true knowledge, which, however, in this mortal life, must be
limited and imperfect.
4i " All ye that faint under the yoke and the burthen." Lingard. All who suffer the miseries of life, or
who groan under the weight of sin, are invited to Christ for comfort and relief.
« This is an apt similitude : God aids us to bear the burden of His laws, which is likened to a yoke.
47 Learn all My doctrines : become My disciples.
43 The meekness and humility of Christ, are held forth as inducements to embrace His doctrine. So mild
a teacher should be heard with entire docility and confidence.
40 The restraints and burdens of the Christian law, are lightened by the grace of Christ. The yoke im
posed by the Pharisees was insupportable.
1 This is not taken definitely.
2 There were paths through the grain-fields.
3 The plural number is used from the analogy of festivals. It was in the Paschal time.
4 This pleonasm is used frequently by this evangelist and St. Mark.
* This was generally permitted. ° They regarded it as a servile work, like reaping.
a Mark 2 : 23; Luke 6:1; Deut. 23 : 25. Luke says " plucked."

60 ST. MATTHEW XII.
3. But He said to them : Have ye not read what David did when he
hungered, and they who were with him :
4. How he entered into the house of God,7b and ate the loaves of the
presence,8 which it was not lawful for him nor for those who were with
him to eat, but for the priests only ?°
5. Or have ye not read in the law,4 that on the Sabbath days the
priests in the temple break the Sabbath,9 and are without blame ?
6. But I tell you that a greater10 than the temple is here.
7. And if ye knew what this meaneth : I will have mercy and not
sacrifice,6 ye would never have condemned the innocent.11
8. For the Son of man12 is Lord even of the Sabbath.'
9. And when He had passed thence, He came into their synagogue.
10. And behold there was a man who had his hand13 withered,8 and
they, in order that they might accuse Him,14 questioned Him, saying :
Is it lawful to heal on the Sabbath days.15
11. But He said to them : What man is there among you who hath
one sheep : and if it fall into a pith on the Sabbath, will he not take
hold on it, and lift it out ?
12. How much better is a man than a sheep ? So that it is lawful
to do a good deed on the Sabbath.16
13. Then He saith to the man: Stretch forth thy hand; and he
stretched it forth, and it became sound as the other.
14. And the Pharisees going out held a consultation against Him,
how they might destroy Him.
15. But Jesus knowing it, retired from thence :17 and many followed
Him, and He healed them all.
16. And He charged18 them that they should not make Him known.1
1 The tabernacle.
* Twelve loaves were placed before tbe ark, and changed every Sabbath. P. " show bread." V. panes
propositionis, "loaves of the presence," namely, placed before the ark in token of the Divine presence.
Exodus 25 : 30.
9 The priests did servile works, by killing the victims for sacrifice and hy other necessary labor.
10 He insinuates His own Divinity. There is here something greater than the temple. It is a delicate way
of referring to Himself.
11 This passage was already quoted to vindicate the familiarity of our Lord towards sinners.
13 Christ has control over the Sabbatical observance, which is a mere ceremonial law, subordinate to the
higher ends of religion.
13 A hand in a state of atrophy and rigidity, having neither the power of assimilation nor of motion.
14 Their design was perverse. They sought not information, but a pretext to accuse Christ of disregarding
the law.
15 This question was agitated among the doctors of the law.
1G By a familiar example.Christ shows the lawfulness of healing. Works of charity are most suitable to
dayB consecrated to tho glory of God. 1T To teach us to shun danger, when it is in our power.
18 This was an ordinary charge given by Christ, rather to avoid all appearance of ostentation, than to court
concealment. It is given here as a proof of a meek spirit. It may also have been designed to avoid irri
tating the Pharisees, whose false zeal was excited by His miracles.
b 1 Kings 21 : 6. c Lev. 24 : 9. d Numb. 28 : 9.
e 1 Kings 15 : 22; Bccle. 4 : 17: Osee 6 : 6; supra 9 : 13. f Mark 3:1; Luke 6 : 6.
6 Mark 2 : 28. h Deut. 22 : 4. i Supra 8 : 26.

ST. MATTHEW" XII. 61
17. That what was spoken by Isaiah the prophet might be fulfilled,
when he saith :
18. Behold My Servant, whom I have chosen: My beloved, in whom
My soul is19 well pleased. I will put My spirit upon Him, and He will
announce judgment to the Gentiles.20
19. He will not contend,k nor cry out,21 neither shall any man hear
His voice in the streets.
20. A bruised reed He will not break, and smoking flax He will not
extinguish i22 till He send forth judgment23 to victory.24
21. And in His name shall Gentiles hope.1
22. Then was offered to Him a demoniac, blind and dumb,25 and He
healed him,26 so that hem spake and saw.
23. And all the crowds were amazed, and said : Is this" the Son of
David? 24. But the Pharisees hearing it, said : This one doth not cast out
devils but by Beelzebub, prince of the devils.27
25. And Jesds knowing their thoughts,23 said to them : Every king
dom divided against itself shall be made desolate : and every city or
house divided against itself shall not stand.29
26. And if Satan casteth out Satan, he is divided against himself:
how then shall his kingdom stand ?
27. And if I through Beelzebub0 cast out devils, through whom do
your children30 cast them out ?31 They therefore shall be your judges.32
28. But if I cast out devils through the Spirit of God,33 then is the
kingdom of Godp come upon you.34

19 "I am well pleased."
20 He will communicate to them the knowledge of the Divine law.
21 In strife.
23 These are proverbial expressions, signifying great forbearance and meekness.
33 Justice— the doctrine and law of Christ.
31 Till He conquer and subdue men, and make them captives to truth.
35 The blindness and dumbness seem to have resulted from the possession.
33 By casting out the devil.
21 The Pharisees designate the chief demon by tbe name of tbe god of the Accaronites.
23 Tbey had expressed them, but not in the hearing of Christ.
21 These were proverbial expressions.
30 This is an affectionate manner of designating their fellow-citizens. Some understand it of the Jewish
exorcists, but St. Chrysostom refers it to the apostles. " Observe His meekness : for He does not say : My
disciples, nor My apostles, but your children. He means : By whom do the apostles cast them out? For
already they had cast out devils, since they had received the power from Him : yet the Jews did not accuse
them." al This supposes the fact.
33 St. Chrysostom thus interprets it : " Since they are from among you, and do like wonders and obey and
follow Me, they must condemn those who say and do the contrary."
33 By Divine power.
31 From His miracles, Christ justly infers that the doctrine which he proclaims is from God, and that the
reign of God, so long foretold and expected, had commenced.
t This clause is not in Isaiah. ' Isaiah 42 : 1.
m G. P. " the blind and dumb." B. — " dumb," ¦> G. P. " Is not this." V. versions, critics.
" Supra 9 : 34 ; Mark 3 : 22 ; Luke 11 : 15. P Luke 11 : 17.

62 ST. MATTHEW XII.
29. Or how can any one enter into the strong one's house, and rifle
his goods, unless he first bind the strong one ? and then he will rifle his
house.35 30. He who is not with Me,q is against Me:36 and he who gathereth
not with Me, scattereth.
31. Therefore I say to you: Every sin and blasphemy37 shall be for
given1 men,38 but the blasphemy of the Spirit39 shall not be forgiven.40
32. And whoever speaketh8 against the Son of man,41 it shall be for
given him/2 but he who speaketh against the Holy Spirit,43 it shall not
be forgiven him,44 neither in this world, nor in the world to come.45
33. Either make the tree good, and its fruit good ijmmsqIjjJ^ the tree
evil, and its fruit evil :46 for by the fruit* the tree is known.47 s^,
34. Brood of vipers,48 how can ye speak good things, whereas yeN^re
bad?49 for out of the abundance of the heart the mouth speaketh.u y_
35. The good man out of the good store/ bringeth forth good things:
and the bad man out of the bad store bringeth forth evil things.50

3S This is commonly understood of a strong man ; but it may signify the demon. The house is the person
possessed; the rifling of his goods is the restraining ofhis power: "So far from My using the help ofthe
demon, that I attack and bind him." St. Chrysostom. It may, however, be an illustration drawn from the
practice of robbers in those times, who bound fast the owner of the house, in order to plunder it unmolested.
36 This is a proverbial expression, and like several others admits of a contrary one : " He that is not against
you, is for you.'* Both are true in different circumstances. The application ofthe proverb here seems to be,
that Christ cannot be thought to act through demoniac influence, because the exercise of His power is di
rected against the demons : and as the powers of Christ and the demon are not combined for mutual advan
tage, they must be considered as essentially hostile.
37 The term of itself signifies an injurious expression, whether directed against God or men. It is re
stricted by usage to profane language, disrespectful to the Deity, or Divine mysteries, or to glorified saints.
38 Shall be open to forgiveness.
80 Blasphemy against the Holy Spirit, such as to ascribe to demoniac agency works manifestly Divine.
40 Ordinarily. It is not easily pardoned.
41 In His human nature ; of His human actions ; in matters wherein external appearances may mislead.
St. Jerome explains Him as saying : " such opinion, without blasphemy, admits of excuse."
** Provided he repent and sue for pardon.
a As the Pharisees, who ascribe to demoniac power works which were evidently Divine. " If you allege,"
says St. Chrysostom, " that you do not know Me, on account of the lowliness of my bodily appearance, you
cannot deny that you know Him, and that to caBt out demons, and perform cures, is a work of the Holy
Spirit." 44 On account of the great malice and impiety which it manifests. This must be understood of tbe ordinary
impenitence of such sinners. God pardons, of His boundless mercy, all who repent.
*6 The Fathers gather from this passage, that some sins, pardon of which has not been obtained during life,
may be pardoned after death. It is styled by Mark "an everlasting sin."
48 This seems to be here applied to the miracles in question. It is a challenge either to admit the power
by which they are performed to be Divine, as the works are manifestly such ; or to show that the works are
evil which they ascribe to the aid of demons.
" This proverb is brought in to confirm the point.
48 The zeal of Christ leads Him to use this severe rebuke. His precursor had employed the same language.
49 Bad men may occasionally utter good things, either affecting piety, or ingenuously paying homage to "
truth; but when they speak from the promptings of their corrupt heart, their language is necessarily bad.
60 These are proverbial sayings, easily applied to the subject.
q Luke 9 : 50 ; Mark 3 : 28, 29. r Luke 12 : 10. a G. P. " a word."
i Supra 7 : 17. u Luke 6 : 45.
v G. P. " ' of the heart.' The words rrjs napStas are wanting in so many MSS., even those of the greatest
note, ancient versions and commentators, that they cannot be regarded as authentic." Campbell.

ST. MATTHEW XII. 63
36. But I say to you, that for every idle word51 which men shall speak,
they shall render an account in the day of judgment.
37. For by thy words thou shalt be justified, and by thy words thou
shalt be condemned.52
38. Then some of the Scribes and Pharisees answered Him, saying :
Teacher, we wish to see a sign from Thee.
39. But He answered and said to them : A wicked and adulterous63
generation1* seeketh a sign, and a sign shall not be given it, but the sign
of Jonas the prophet.
40. For as Jonas was three days and three nights in the belly of the
fish,Mx so shall the Son of man be three days and three nights in the
bosom of the earth.55
41. Men of Ninive shall rise in the judgment50 with this generation,
and shall condemn it :57 because they repented on the preaching of Jonas :
and behold more7 than Jonas here.88
42. A queen of the south59 shall rise in judgment with this genera
tion, and shall condemn it : because she came from the ends of the
earth00 to hear the wisdom of Solomon, and behold more than Solomon
here. 43. And when the unclean spirit is gone out of the man,01 he goeth
through dry places, seeking rest, and findeth none.
44. Then he saith : I will return into my house, from whence I came
out. And when he cometh, he findeth it empty, swept, and set in order.62

61 Since even an incautious or useless expression shall be a matter of scrutiny and punishment, much
more so blasphemy against the Divine Spirit. St. Chrysostom says, that by an idle word is meant one which
is unsuitable, false, sycophantic. St. Jerome takes it to mean frivolouB and unprofitable. As our Lord had
spoken of blasphemy, he may be understood still to speak of such profane language.
53 Our words will be subjects of reward or condemnation. Our actions and thoughts will also be subject
to tbe like scrutiny.
63 An unbelieving race, false to their engagements to God. Idolatry is often spoken of in the Old Testament
under the figure of adultery, or fornication. Unbelief is here branded with a like stigma.
M It is not certain that the fish was the whale : it may have been a sea monster of much larger size.
" The Jews were accustomed to designate the periods of light and darkness in this manner, which is equi
valent to what we call simply three days. Our Lord was in the grave from sunset on Friday till Sunday at
break of day, one entire day, and part of two other days. By the figure synecdoche, and conformably to the
usual mode of speaking, a part of the day is considered as the whole day, so that three days are counted,
which in Scriptural style, are called three days and three nights. Esther ordered a fast of three days, night
and day, before she would go into the king, to whom, however, she presented herself on the third day. A
man is said neither to have eaten nor drunk for three days, or three nights, although he ate and drank on
the third day. 1 Kings 30 : 12, 13. It is remarkable that only this evangelist who wrote for the Jews, spe
cifies in this way the time of our Lord's repose in the sepulchre.
*s At tbe judgment seat, as witnesses to testify against them.
87 By the contrast of their example.
68 It is a modest way of indicating His own divinity, as if He said : " something greater than Jonas is here."
M Queen of Saba, in Arabia, to the south of Judea.
w From a distant place, which is here hyperbolically designated.
111 Our Lord here speaks of the deliverance of a sinner from the influence of a demon prompting to impurity.
t3 This represents the state of a converted soul, freed from sin and adorned with virtue.
w Infra 16 : 14; Luke 11 : 29; 1 Cor. 1 : 22.
* Jonas 2 : 1 ; see Esther 4 : 16 ; 1 Kings 30 : 12, 13. T Supra 12 : 6.

64 ST. MATTHEW XIII.
45. Then he goeth, and taketh with him seven other spirits more
wicked than himself, and they enter in, and dwell there,63 and the last
state of that man is worse than the first.64 So shall it be also to this
wicked generation.65
46. While He was yet speaking to the crowds, behold His mother and
His brethren66 stood without, seeking to speak to Him.
47. And one said to Him : Behold Thy mother and Thy brethren
stand without, seeking2 Thee.
48. But He answered and said to him who told Him : Who is My
mother, and who are My brethren ?
49. And stretching forth His hand toward His disciples, He said :
Behold My mother and My brethren.67
50. For whoever shall do the will of My Father, who is in heaven,
he is My brother, and sister, and mother.

CHAPTER XIII.
PARABLES OF THE SOWER AND THE COCKLE : THE MUSTARD SEED, ETC.
1. The same day Jesus went out of the house, and sat by the sea
side. 2. And great crowds were gathered together unto Him," so that He
went up into a boat, and sat : and all the crowd stood on the shore.
3. And He spake to them many things in parables,1 saying, Behold
the sower went forth to sow.
4. And whilst he sowed, some seeds fell by the wayside,6 and the
birds [of the air] came and ate them up.
5. And some fell upon stony ground, where they had not much earth :
and they sprouted soon,2 because they had no depth of soil ;
63 The return of the demon with his companions can only take place hy the free consent of the individual,
who is often assailed by grievous temptations to relapse.
64 The state of the sinner who has fallen back into his evil ways, is more dangerous than that of one who
had not abandoned them. The abuse of grace provokes the heaviest judgments of God.
66 The Jews as a people were in a worse condition after the preaching and miracles of Christ than before,
since they abused the grace which had been given them. St. Jerome observes, that " the demon being cast
forth from the Jews, walked through the "desolate regions of the Qentiles, and finding no rest among them,
after they had embraced the faith, determined on returning to the Jews, whom he found ready to receive him."
w " The entire Scripture shows that cousins are called brothers." St. Jerome.
177 Christ wished to teach all, that private and family attachments, however just, did not withdraw Him
from the great work of instructing men, and leading them to salvation.
1 A parable here denotes a narrative intended to illustrate some truth by comparison. The present one ig
taken from a familiar occurrence.
3 In November, the seed-time in Palestine, the sky is covered with clouds, and the seed springs up : but
when the power of the sun increases, what has not depth of soil outgrows its strength.
« O. P. " desiring to speak with Thee." " To speak" is wanting in some MSS. The whole verse — B.
a Mark 4:1; Luke 8:4. b Infra 25 : 29.

ST. MATTHEW XIII. 05
6. And when the sun was up, they were scorched : and because they
had no root, they withered away.
7. And some fell among thorns : and the thorns grew up, and choked
them. 8. And some fell upon the good ground : and they yielded fruit, some
a hundred fold, some sixty fold, and some thirty fold.3
9. He who hath ears to hear, let him hear.4
10. And His disciples came, and said to Him : Why speakest Thou
to them in parables ?5
11. He answered and said to them : Because to you it is given6 to
know the mysteries7 of the kingdom of heaven : but to them it is not
given.8 12. For whoever hath,9 to him shall be given, and he shall have
abundance : but whoever hath not,10 that also which he hath0 shall be
taken from him.
13. Therefore do I speak to them in parables, because seeing they
see not,11 and hearing they hear not, neither do they understand.12
14. And in them is fulfilled the prophecy of Isaiah,d which saith :
With hearing ye will hear, and ye will not understand : and seeing ye
will see, and ye will not perceive.
15. For the heart of this people is grown gross ;13 and with their ears
they are dull of hearing, and their eyes they have shut : lest they
should see with their eyes, and hear with their ears, and understand
with their heart, and be converted, and I should heal them.
16. But blessed are your eyes, because they see, and your ears, be
cause they hear."
17. For, truly I say to you, many prophets and just men have de-

3 The soil of Palestine was formerly very fertile.
1 This is to awaken attention.
4 The parable, without its application, was enigmatical and obscure.
6 God distributes His gifts to whom He pleases, according to the counsels of His wisdom.
T The Divine doctrines, which are hidden from unbelievers.
8 The gifts of God are withheld according to His decrees, which, although often unsearchable, are never
unjust. ~
3 The man who has received great gifts from God, and usps them well, is rewarded with an increase : whilst
he who neglects to employ the smaller measure of grace given him, forfeits it, and is abandoned to the obsti
nacy of his own heart : " not that God takes anything from him, but He withholds from him His gifts." St.
Chrysostom. 10 He is said not to have, because he has no increase. He flatters himself that he has much.
11 They are as persons who, with their eyes open, perceive not the objects before them.
13 Their ears are open, but they distinguish not the sounds which strike on them, much leES do they pene
trate the meaning.
13 The grossness of their carnal appetite, and the wilful blinding of themselves to truth, are the causes of
their slowness to understand and embrace what appertains to tbeir salvation.
" The gift of docility to the Divine teaching, and insight into the mysteries of religion, is a great grace,
which renders the soul truly blessed.
c Luke 8:1. <> Isai. 6:9; Mark 4 : 12; Luke 8 : 10 ; John 12 : 40 ; Acts 28 : 26; Rem. 11 : 8.

06

ST. MATTHEW XIII.

sired to see the things which ye see, and have not seen them, and to
hear the things which ye hear, and have not heard them.156
18. Hear ye therefore the parable16 of the sower.
19. When any one heareth the word of the kingdom, and under-
standeth it not, the wicked one17 cometh, and snatcheth away that
which was sown in his heart : this is that sown by the wayside.18
20. And that sown on,stony ground, is he who heareth the word, and
immediately receiveth it with joy :
21. Yet hath he not root in himself, but is only for a time : for when
tribulation and persecution arise on account of the word, presently he is
scandalized.19 22. And that sown among thorns, is he who heareth the word, and
the care of this world and the deceitfulness of riches choke up the word,
and he becometh unfruitful.
23. But that sown upon good ground, is he who heareth the word, and
understandeth, and beareth fruit, and yieldeth, the one a hundred fold,
and another sixty, and another thirty.20
24. Another parable He proposed to them, saying : The kingdom of
heaven is likened to a man who sowed good seed in his field.f
25. But while the men were asleep,21 his enemy came, and sowed
cockle22 among the wheat, and went away.
26. And when the blade sprang up, and brought forth fruit, then ap
peared also the cockle.
27. And the servants of the householder came and said to him : Sir,
didst thou not sow good seed in thy field V Whence then hath it
cockle ?
28. And he said to them : An enemy hath done this. And the ser
vants said to him : Wilt thoug that we go and gather it up ?
29. And he said : No, lest in gathering up the cockle, ye root up the
wheat also with it.
30. Let both grow together until the harvest, and in the time of the

ls The prophets and other just men of the ancient dispensation to whom the coming of the Messiah was
revealed, sighed for the auspicious event, and longed to witness His manifestation.
lG The application ofthe parable. ^ The devil.
18 The man is likened to the field which is sown.
''' He stumbles and falls: his spiritual ruin is accomplished.
¦" The fruits are different in degree, according to the measure of grace, and the zeal with which each one
corresponds to the grace given him. St. Jerome says, that in virgins the Divine seed produces a hundred
fold, in widows who preserve continency, sixty fold, in married people who live blamelessly, thirty fold.
31 This circumstance is introduced to account for the opportunity afforded to the enemy, whilst the men
in the employment of the owner were asleep. It may be applied to mark the negligence of those who should
watch for the interests of religion.
3i It was a weed resembling wheat, from which it could only be distinguished when the wheat was putting
forth the ear. Campbell : " darnel."
e Luke 10 : 21. f Mark 4 : 26. g G. P. + " then." V. D. Syr. It.

ST. MATTHEW XIII. 67
harvest I will say to the reapers : Gather up first the cockle, and bind
it in bundles to burn, but the wheat gather into my barn.23
31. Another parable He proposed to them,11 saying : The kingdom of
heaven is like to a grain of mustard, which a man took and sowed in
his field.
32. Which indeed is least of all seeds :24 but when it is grown up, it
is greater than [all] herbs, and becometh a tree,25 so that the birds of
the air come and lodge in the branches thereof.
33. Another parable He spake to them : The kingdom of heaven is
like to leaven, which a woman took and hid in three measures of meal,26
until the whole was leavened.1
34. All these things Jesus spake to the crowds in parables : and
without parables He did not speak to them :
35. That what was spoken by the prophet might be fulfilled, when
he saith : I will open My mouth in parables. I will utter things
hidden from the foundation of the world !k
36. Then1 He sent away the crowds, andm came into the house,27 and
His disciples came to Him, saying : Explain to us the parable of the
cockle of the field.
37. He answered and said to them : He who soweth the good seed is
the Son of man.
38. And the field is the world : and the good seed are the children
of the kingdom :28 and the cockle are the children of the wicked one.
39. And the enemy that sowed it is the devil : but the harvest is the
end of the world :n and the reapers are angels.
40. As, thenj cockle is gathered up, and burnt in the fire, so will it
be at the end of the world.
41. The Son of man will send His angels, and they shall gather out
of His kingdom all scandals,29 and those who work iniquity :°
33 This parable serves to show why evils are tolerated in the world, and in the Church. God bears with
the wicked, lest the opportunity of exercising patience, zeal, and other virtues should be taken from the j ust :
but the time of retribution will at length arrive.
34 This is understood of all garden seeds known in Judea at that time. " The preaching of the Gospel is
the least of human studies: for he who proclaims that a God-man died, and who presents the scandal of the
cross to men, is not likely to gain hearers. Compare this doctrine with the maxims of the philosophers, and
with their books in which the splendor of eloquence and the art of composition are united, and you will see
how much smaller than other seeds is the seed ofthe Gospel." St. Jerome.
2s "There was a species of sinapi, or at least what the Orientals comprehended under that name, which
rose to the size of a tree." In the East this lofty spreading shrub is still seen. Campbell.
33 Tbe Divine doctrine, like leaven, is to pervade the whole mass of mankind. It is to he preached to all
nations, to the end of time. "This woman appears to me," says St. Jerome, "to denote the apostolic preach
ing, or the Church, which is gathered from various nations." ^ In which he lodged at Capharnaum.
28 The children of God are the fruits of the Divine word, which they receive with faith, and which prepared
them for the heavenly kingdom.
29 Scandals here denote moral disorders of every kind, or rather those who cause them. Until the end of
time scandals will exist, the fruits of the human passions, despite of the watchfulness and zeal of fa'thful
a Mark 4 : 31 ; Luke 13 : 19. ,¦ Gen. 18 : 6 ; Luke 13 : 21; Judges 6 : 19. ' Ps. 77 : 2.
1 Mark 4 : 34. ™ G. P. " Jesus." V. B. D. critics. « Apoc. 14 : 15. ° Soph. 1 : 3.

68 ST. MATTHEW XIII.
42. And cast them into the furnace of fire : there shall be wailing
and gnashing of teeth.
43. Then shall the just shine as the sun in the kingdom of their
Father.p He who hath ears to hear, let him hear.
44. The kingdom of heaven is like to a treasure hidden in a field :
which, when a man hath found, he covereth it up,30 and for joy thereof
he goeth and selleth all that he hath, and buyeth that field.31
45. Again, the kingdom of heaven is like to a merchant,32 seeking
good pearls :
46. Who, when he had found one33 pearl of great price, went and sold
all that he had, and bought it.
47. Again, the kingdom of heaven is like to a net cast into the sea,
and gathering together of all kinds [of fishes] :
48. Which, when it was filled, they drew out, and sitting by the
shore, they chose out the good into vessels, but the bad34 they cast away.
49. So shall it be at the end of the world. The angels will go out,
and separate the wicked from among the just,
50. And cast them into the furnace of fire : there shall be wailing
and gnashing of teeth.
51. qHave ye understood all these things ? They say to Him : yes.r
52. He said to them : Therefore every scribe35 instructed in the king
dom of heaven is like to a householder, who bringeth forth out of his
stores new things and old.
53. And it came to pass, that when Jesus had finished these para
bles, He passed from thence.
54. And when He was come into His own country,36 He taught them
in their synagogues, so that they wondered, and said : Whence hath
this one this wisdom and the miracles ?
55. Is not this8 the carpenter's son?37 Is not His mother called Mary,
and His brothers' James and Joseph,38 and Simon, and Jude :

ministers of Christ. Heresies also will continue to annoy the Church, whose doctrine, nevertheless, will be
preserved in its original integrity.
30 Lest the owner of the field should find it in his possession, and claim it.
31 The justice of this act is not here canvassed : but the care and diligence of the finder of the treasure are
placed before us, that we may spare no pains or sacrifice to secure the blessings of salvation.
33 A travelling trader.
33 " The most precious pearl is the knowledge of the Savior, and the mystery of His passion, and the secret
of His resurrection." St. Jerome.
3t The refuse. The Church at present contains just men and sinners.
35 Christ here speaks of a teacher under the new dispensation.
35 Nazareth.
31 St. Justin speaks of St. Joseph as a carpenter. Dialog, cum Tryphone.
38 James and Joseph were sons of Mary, wife of Cleophas.
p Wisdom 3:7; Dan. 12 : 3.
q G. P. + "Jesus saith unto them." V. B. D. versions. ' G. P. + "Lord." V.'B. D. versions.
s John 6 : 42. ' Supra 12 : 46 ; infra 27 : 66; John 19 : 25.

ST. MATTHEW XIV. 69
56. And His sisters, are they not all with us ? Whence therefore
hath this one all these things ?
57. And they were scandalized39 in regard to Him." But Jesus said
to them : A prophet is not without honor, save in his own country and
in his own house.40
58. And He wrought not many miracles there, because of their un
belief.

CHAPTER XIV.
HEROD PUTS JOHN' TO DEATH. CHRIST FEEDS FIVE THOUSAND IN THE DESERT. HE
WALES UPON THE SEA, AND HEALS THE DISEASED WITH THE TOUCH OF HIS GARMENT.
1. At that time Herod" the tetrarch,1 heard the fame of Jesus :
2. And said to his servants :2 This is John the Baptist,3 he is risen
from the dead :4 and therefore miracles5 are wrought by him.1
3. For Herod0 had laid hold on John, and bound him, and put him
into prison, on account of Herodias,6 his brother's4 wife.7
4. For John said to him : It is not lawful for thee to have her.
5. And having a mind to put him to death, he feared the crowd :8 be
cause they held him as a prophet.6
6. But on Herod's birthday, the daughter of Herodias9 danced be
fore them, and pleased Herod.
7. Whereupon he promised with an oath, to give her whatever she
would ask of him.

39 Notwithstanding His wisdom and miracles, they would not believe in Him, because they considered Him
as low-born.
40 Family. This was a proverbial expression.
* A ruler of a fourth part of the country. The term, however, was applied without 6trict regard to terri
torial division. Antipas was the surname of this prince, to whom Galilee and Perea were subject. He was
Eon of Herod the Great, and brother of Archelaus.
3 Officers, attendants.
3 This was Herod's conjecture, the natural effect of a troubled conscience.
4 His high opinion of John, coupled with a sense of his own injustice to him, led him to suspect that God
bad raised him again to life.
b Miracles were conceived to emanate from supernatural agents.
6 Daughter of Aristobulus, whom Herod the Great, his father, put to death.
7 Herod Antipas had the wife of his brother Herod Philip, who was still alive. She prevailed on him to
cast into prison the Baptist, who openly reproached them with their wicked life.
* Herod feared a sedition, in case he put John to death, which he thought of doing, more through the in
fluence of Herodias, than from personal inclination ; for he himself entertained a great reverence for the
Baptist. ' By Philip.
u P. "they were offended iu Him." a Mark 6 : 14; Luke 9 : 7.
b P. "mighty works do show themselves forth in Him." Rhem. "virtues work in Him." Supra 13.: 54.
= Mark 6 : 17 ; Luke 3 : 19. & 0. P. + " Philip." V. D. Ct. St. Aug. critics vary.
c Infra 21 : 26.

70

ST. MATTHEW XIV.

8. But she, being first instructed10 by her mother, said : Give me here
in a dish the head of John the Baptist.
9. And the king was sorry : yet on account of his oath,11 and of those
who sat with him at table,12 he commanded it to be given.
10. And he sent, and beheaded John in the prison.
11. And his head was brought in a dish : and it was given to the
damsel, and she brought it to her mother.13
12. And his disciples came and took the body, and buried it, and
went and told Jesus.
13. When Jesus heard it,14 He withdrew from thence in a boat, to a
desert place apart,15 and the crowds having heard of it, followed Him
on foot out of the cities.16 f
14. And as HeE came forth, He saw a great crowd, and had compas
sion on them, and healed their sick.
15. And when it was evening,17 His disciples came to Him, saying :
This is a desert place, and the hour is now past:18 send away the crowds,
that they may go into the towns,' and buy themselves victuals.
16. But Jesus said to them : They have no need to go : give ye
them to eat.
17. They answered11 Him : We have here but five loaves and two
fishes.' 18. And He said to them : Bring them hither to Me.
19. And when He had commanded the crowds to recline upon the
grass,k He took the five loaves and the two fishes, and looking up to
heaven, He blessed, and brake, and gave the loaves to His disciples, and
the disciples19 to the crowds.
20. And they did all eat, and were filled : and they took up of the
fragments that remained twelve baskets full.
21. And the number of those who did eat was five thousand men,
besides women and children.
22. And forthwith1 Jesus constrained the™ disciples20 to enter into

10 She went out from the banquet room, to consult her mother, and speedily returned.
11 It is an axiom, that an oath is not a bond of iniquity. It is criminal to execute an unlawful promise.
since God does not sanction the commission of crime.
13 Human respect influenced the weak prince.
13 St. Ambrose has eloquently portrayed the horrors of this scene. De Tirg. 1. 3.
14 When Jesus heard of tbe remarks of Herod. The death of John had previously occurred.
" Near Bethsaida, in Upper Galilee. Christ wished to give us the example of prudence in shunning danger.
Iu They went around by land.
"In tbe decline of the day. u The day is far advanced.
L' St. Jerome observes : " the crowds receive the food from the Lord through the apostles."
31 The apostles.
f Mark 6 : 33; Luke 9 : 10; John 6:3. g G. P. + " Jesus." V. B. D. versions, critics.
a G. P. " say to." ¦ John 6:9. k G. P. + " and." V. 10 MSS. versions.
I Mark 6 : 45. m Q. P. + " His." V. C. D. L. S. V. versions, critics.

ST. MATTHEW XIV. 71
the boat, and go before Him over the water, while He dismissed the
crowds. 23. And when He had dismissed the crowds, He went up by Himself
into a mountain" to pray :21 and when it was evening,22 lie was there
alone. 24. But the boat, in tho midst of the sea, was tossed with the waves :
for the wind was contrary.
25. And in the fourth watch of the night,23 He came to them, walk
ing upon the sea.
26. And when they" saw Him walking upon the sea, they were trou
bled, saying : It is an apparition :24 and they cried out for fear.
27. And immediately Jesus spake to them, saying : Take courage :
it is I ; fear not.
28. And Peter answered11 and said : Lord, if it be Thou, bid me come
to Thee upon the water.25
29. And He said : Come. And Peter going down out of the boat,
walked upon the water, to come to Jesus.
30. But when he saw the wind boisterous, he was afraid :26 and as he
began to sink, he cried out, saying : Lord, save me.27
31. And immediately Jesus stretched forth His hand, and took hold
of him, and said to him : 0 thou of little faith,28 why didst thou doubt ?
32. And when they were come up into the boat, the wind ceased.
33. And they who were in the boat came, and worshipped Him, say
ing : Truly Thou art the Son of God.29
34. And when they had crossed over, they came into the country of
Genesar.30 35. And when the men of that place had knowledge of Him,31 they
sent into all that country, and brought to Him all who were diseased.

31 He needed not prayer ; but for our example and benefit, as man He prayed to His Father. By praying
alone, He instructs us how much solitude contributes to prayer.
23 After sunset.
33 The night was divided by the Romans into four parts, called watches. The fourth watch was near the
dawn of day. The Jews in later times adopted that division, although originally they had but three watches.
21 The sight of a man walking on the waters filled them with terror. They could not believe that it was
really Christ.
3S Peter, being naturally ardent, asked this miraculous evidence ofthe reality of our Lord's presence. "At
all times," says St. Jerome, " Peter displays most ardent faith."
3i Hesitation and doubt came on him as be saw and felt the raging 6torm, and in punishment he was suf
fered to sink, until supported by our Lord
37 Peter still retained faith and confidence in Christ.
58 Christ reproaches him with the imperfection of his faith,
39 The boatmen, as well as the apostles, acknowledged tbe Divine power of Christ, which had been so won
derfully manifested. St. Jerome observes : "The sailors acknowledge Him to be truly the Son of God on
witnessing one miracle, the calming of the tempest : yet Arius proclaims Him to be a mere creature."
30 It is called Genesareth by St. Mark. It is thought to be tbe eame as Cinereth, or Tiberias, at the south
point of the lake, on its western bank.
31 His miraculous power.
n John 6 : 15. ° G. P. + " tbe disciples." p G. P. + " him." V. A. Sangall. It.

72 ST. MATTHEW XV.
36. And these besought Him that they might touch but the fringe of
His garment : and as many as touched it were healed.32

CHAPTER XV.
CHRIST REPROVES THE TRADITIONS OF THE SCRIBES AND PHARISEES. HE CURES THE
DAUGHTER OP THE WOMAN OF CANAAN, AND FEEDS FOUR THOUSAND WITH SEVEN
LOAVES. 1. Then scribes and Pharisees* from Jerusalem1 approached Him,*
saying :
2. Why do Thy disciples transgress0 the tradition2 of the ancients ?
For they wash not their hands when they eat bread.3
3. But He answered and said to them : Why do ye also transgress
the commandment of Godd on account of your tradition ? For God
said :€
4. Honor father and mother : And : He who curseth father or mother,4
let him die the death.*
5. But ye say : Whoever shall say to father or mother : The gift,
whatever proceedeth from me, shall profit thee :5
6. And* shall not honor6 his father, or his mother : and ye have made
void the commandment of God on account of your tradition.
7. Hypocrites, well did Isaiah prophesy11 of you,7 saying :
8. This people1 honoreth Me with the lips : but their heart is far
from Me.8
33 Christ was pleased to grant their cure in consequence of this act, which implied faith in His power; and
deep reverence for His person.
1 They were from Jerusalem ; but they do not appear to have come thence expressly to propose this question
to our Lord. It was not, at all events, a public embassy.
3 The ordinance or usage handed down by the ancients, that is, by men of authority in former times.
3 Before meals it was usual to wash the hands. This practice was deemed by the Pharisees of strict obliga
tion. 1 G. regards all kinds of evil speech, any gross insult.
s St. Chrysostom explains this obscure phrase in this way: "If any parent said to his sou: Give me this
sheep which you have, or this calf, or any such thing, they replied : ' What you wish me to give you is a gift
already offered to God, which you cannot have.' " St. Jerome : " You compel," he says, " children to say
to their parents : ( whatever gift I intended to make to God, "Tam spending in maintaining thee : and it is
profitable to thee, father or mother ;' that they, fearing to take what they see is devoted to God, may rather
live in poverty, than partake of things consecrated."
6 You teach him not to honor them. You excuse his language, which is derogatory to their honor.
1 Isaiah spoke of those ofhis own time : but his words were applicable to those who lived when our Lord
was on earth, the Holy Spirit having directed his pen to this effect.
8 Their affections were estranged from God.
« Mark 7:1. b o. P. + " Jesus."
c Mark 7:5. d Exod. 20 : 12; Deut. 5 : 16; Eph. 6 : 2.
e G. P. "commanded." V. B. C. versions, critics. f Exod. 21 : 17 ; Lev. 20 : 9 ; Prov. 20 : 20.
S B. C. D. — G. P. V. By dropping " and," it reads smoothly . h Isai. 29 : 3 ; Mark 7:6.
i G. P. + "draweth nigh unto me with their mouth." V. D. D. L. versions, fathers, critics.

ST. MATTHEW XV. 73
9. And in vain do they worship Me, teaching11 commandments of
men.9 10. And He called together the crowd1 to Him, and said to them :
Hear and understand.
11. Not that which goeth into the mouth defileth the man :10 but what
cometh out of the mouth, this defileth the man.
12. Then came His disciples, and said to Him : Dost Thou know
that the Pharisees, when they heard this saying, were scandalized ?"
13. But He answered and said : Every plant which My Heavenly
Father hath not planted,12 shall be rooted up.m
14. Let them alone :13 they are blind, and" leaders of the blind : and
if the blind lead the blind,14 both fall into the pit."
15. And Peter answered and said to Him : Explain top us this para
ble.15 .16. But Heq said : Are ye also yet without understanding ?
17. Do ye not understand, that whatever entereth into the mouth,
goeth into the stomach, and is cast into the sink ?
18. But the things which proceed out of the mouth, come forth from
the heart, and these defile the man.
19. For from the heart come forth evil thoughts,16 murders, adulteries,
fornications, thefts, false testimonies, blasphemies.
20. These are the things which defile the man : but to eat with un
washed hands doth not defile the man.
21. And Jesus went forth from thence, and retired towards17 the
parts of Tyre and Sidon.r

9 Vain observances, such as those which the Pharisees insisted on as obligatory, namely, the washing of
hands before meals.
10 Food, whether soiled hy unclean hands, or otherwise, cannot defile tbe soul. Yet excess of meat or drink
produces moral defilement, hy the transgression of the natural law, which enjoins moderation. So the soul
is defiled by violating any just prohibition emanating from a competent authority.
11 They were shocked at the apparent latitude of the principle, which seemed to set at nought the dis
tinction of meats prescribed in the law.
13 Every false principle, however cherished, must be unsparingly eradicated.
13 Be not anxious about their unjust scandal. Tbe truth must be proclaimed, in order to undeceive those
whom they mislead.
u This proverb serves to show the danger to which the Pharisees exposed their followers.
" Enigmatic saying.
13 Evil machinations are manifested in expressions, and are therefore said to issue from the mouth. Other
crimes in like manner are ascribed to it, because it is instrumental in all. St. Jerome denies that the demon
can directly influence our minds, and fill it with evil thoughts, although be may foment and increase them.
Our own corrupt heart is the primary source of them.
" He does not appear to have entered into the land of the Gentiles : although He approached the border
land. k G. P. " teaching for doctrines the commandments of men." It means simply : " teaching the command
ments of men." The noun and verb express the same idea.
I G. P. singular. m John 15 : 2.
n G. P. " They be blind leaders of the blind." MSS. — " and."
° Luke 6 : 39. p Mark 8 : 17.
q G. P. + "Jesus." V. B. D. Z. versions, critics. r Mark 7 : 2J.

74 ST. MATTHEW XV.
22. And behold a woman of Canaan, who came out of those borders,
cried out, saying to Him : Have mercy on me, 0 Lord, Son of David : 18
my daughter is grievously troubled with a devil.
23. But He answered her not a word.19 And His disciples came, and
besought Him, saying : Send her away,20 for she crieth after us.
24. And He answered and said : I am not sent but to the lost sheep8
of the house of Israel.21
25. But she came, and worshipped Him, saying : Lord, help me.
26. And He answered and said : It is not good to take the bread of
the children, and cast it to the dogs.22
27. But she said : Yea, Lord : for the dogs also eat of the crumbs
which fall from the table of their masters.
28. Then Jesus answered and said to her : 0 woman, great is thy
faith : be it done to thee as thou wilt. And her daughter was cured
from that hour.
29. And when Jesus had passed away from thence, He came nigh to
the sea of Galilee, and going up into the mountain, He sat there.
30. And great crowds came to Him, having with them dumb, blind,
lame, maimed, and many others : and they laid them23 down at His* feet,
and He healed them :"
31. So that the crowds marvelled, seeing the dumb speak,T the lame
walk, the blind see ; and they glorified the God of Israel.24
32. And Jesus called together His disciples/ and said : I have com
passion on the crowd, because they continue with Me now three days,25
and have nothing to eat : and I will not send them away fasting, lest
they faint in the way.
33. And the" disciples say to Him : Whence then should we have so
many loaves in the desert, as to satisfy so great a crowd ?2S
34. And Jesus saith to them: How many loaves have ye? And
they said : Seven, and a few little fishes.
18 The expectation of the Messiah, which the Jews cherished, could not he unknown to the Gentiles on
their borders. The fame of Jesus had likewise spread, and this woman conceived faith in Him.
19 This apparent insensibility to the petition of the poor wom»n was designed to show forth her lively faith
and deep humility.
20 By granting her prayer.
31 Christ came for the salvation of all mankind, but His immediate mission was to the Jews.
33 This proverb was employed by our Lord not to insult the petitioner, but to vindicate the Divine economy,
and excite bumble feelings. It may have indirectly conveyed a censure on the boastful spirit of the Jews,
who claimed to be the children of God, and viewed the Gentiles contemptuously as dogs.
33 This indicates the haste and eagerness with which they proceeded.
31 The multitude did not understand that Jesus performed these miracles by His own power: tbe mystery
of Hie divinity bad not been revealed to them.
3S Their supply of provisions had been exhausted by this time.
33 The disciples do not look for a miraculous multiplication of bread, such as they had already witnessed.
» Supra 10 : 6; John 10 : 3. t G. P. + "Jesus." V. B, D. L. versions, critics.
» Isaiah 35 : 5. v G. P. + " the maimed to be whole." V. MS. Aug.
w Mark 8:1. * C. P. " His."

ST. MATTHEW XVI. 75
35. And He commanded the crowds to be seated upon the ground.
36. And He took the seven loaves and the fishes, and gave thanks,
and brake them, and gave to His disciples, and the disciples [gave] to
the crowds.
37. And they did all eat, and were filled. And they took up of tho
broken meat which remained, seven baskets" full.
38. And they who did eat were four thousand men, besides children
and women.
39. And He dismissed the crowds, and went up into a boat, and came
into the borders of Magedan.7

CHAPTER XVI.
CHRIST REFUSES TO SHOW A SIGN* FR08I HEAVEN. PETER'S CONFESSION IS REWARDED:
HE IS AFTERWARDS REBUKED FOR OPPOSING THE PASSION OF CHRIST. ALL THE
FOLLOWERS OF CHRIST MUST PRACTISE SELF-DENIAL.
1. And the Pharisees and Sadducees1 a came, and tempting,2 asked
Him to show them a sign from heaven.3
2. But He answered and said to them :b When it is evening, ye say :
It will be fair weather, for the sky is red.
3. And in the morning : To-day there will be a storm, for the sky is
red and lowering.0 Ye know, then, how to discern the appearance of
the sky : and can ye not know4 the signs of the times ?4
4. A wicked and adulterous generation seeketh for a sign, and a sign
shall not be given it but the sign of Jonas the prophet." And He left
them, and went away.
5. And when His disciples came over/ they forgot to take bread.
6. And He said to them : Take heed and beware5 of the leaven of
the Pharisees and Sadducees.

31 These appear to have been band-baskets of smaller capacity than those used on occasion of the former
multiplication. 1 Two opposite sects combine against the Divine Teacher. Those of the neighborhood came to Him.
3 Putting His power to the test.
3 They had before made the same demand : they wanted fire to be called down from heaven, or some ex
traordinary phenomenon in the atmosphere to be exhibited to their view.
4 From their skill in anticipating good or had weather, according to the appearance of the atmosphere, our
Lord takes occasion to reproach them with their inattention to the evidences of His divine mission.
6 The repetition is a Hebraism, which adds to the force of tbe caution.
v G. P. Magdala. V. D. Sax. Jerome, Augustine. » Mark 8 : 41. b Luke 12: 54.
c G. P. -f " 0 ye hypocrites." V. C! D. L. Syr. Arm. Eth. Sax. St. Chrysostom.
d G. P. — V. G. M. Syr. It. e Supra 12 : 39 ; Jonas 2 : 7.
I G. P. " to the other side."

76 ST. MATTHEW XVI.
7. But they thought within themselves/ saying: Because we have
brought no bread.8
8. And Jesus knowing it, said.:h Why do ye think within yourselves,
0 ye of little faith, that it is because ye have no bread ?
9. Do ye not yet understand nor remember the five loaves among
five thousand men, and how many baskets ye took up ?'
10. Nor the seven loaves among four thousand men, and how many
hand-basketsk ye took up ?
11. Why do ye not understand that it was not of bread I said to you:7
Beware of the leaven of the Pharisees and Sadducees ?
12. Then they understood that He said not that they should beware
of the leaven of bread, but of the doctrine of the Pharisees and Sad
ducees.8 13. And Jesus came1 into the district of Cesarea Philippi :9 and asked
His disciples, saying : Who do men say10 thatm the Son of man is ?
14. And they said : Some John the Baptist ; and others Elias ; and
others Jeremiah ;n or one of the prophets.11
15. Jesus saith to them : But who say ye that I am ?12
16. Simon Peter answered and said : Thou art the Christ0 the Son
of the living God.13
17. And Jesus answered and said to him : Blessed art thou,14 Simon
Bar-Jona :15 because fleshp and blood16 hath not revealed it to thee, but
My Father, who is in heaven.17

6 They supposed that the warning was to prevent their purchasing the bread from either class.
* The miracles which they had seen should have convinced them that our Lord had no need to take any
precaution to insure a supply.
8 Their teaching is compared to leaven, because it is calculated to affect their hearers, as leaven affects
meal, in its conversion to bread, giving it life, consistency, and flavor.
9 It was the northern extremity of Palestine, towards the sources of the Jordan. It was called " of Philip,"
from the tetrarch of this name, who embellished it, and dedicated it to Cesar Augustus. In the time of St.
Jerome it was called Paneas.
10 This question does not suppose that our Redeemer was unacquainted with the opinions entertained of
Him. It was directed to elicit the statement of them.
11 The uncertainty of human views about Divine things is admirably set forth in this variety of opinions.
13 Christ does not ask the opinion ofthe apostles, but their positive declaration.
13 Peter answers without hesitation. He does not merely acknowledge Jesus to be the Messiah : be does
not designate Him the son of David, as He was usually called : he does not style Him a son of God : hut he
emphatically declares Him to be the Son of the livisq God. Those who fancy that Peter had no suhlimer
idea of Christ than that He was the Messiah and chosen ambassador of God, do not take into account the Di
vine revelation by which he was enlightened.
14 Happy, favored, privileged.
13 Jona was his father's name. It signifies dove.
lG Flesh and blood are taken in Scripture for the natural or carnal man.
17 The declaration of Simon was not the expression ofhis conjecture, or the dictation of another mortal; it
was inspired hy God, and grounded on Divine revelation.
e P. " reasoned among themselves." h G. P. " unto them." V. — 6 MSS. versions, critics.
i Supra 14 : 17 ; John 6:9. k Supra 15 : 34. 1 Mark 8 : 27.
m G. P. "that I, the son of man, am?" V. B. versions. St. Jerome.
» Mark 8: 28; Luke 9: 19. >. John 6 : 70. p John 1 : 13 ; Gal. 1 : 16.

ST. MATTHEW XVI. 77
18. And I say"- to thee,18 that thou art Peter,19 and on this rock20 1 will
build My Church,21 and the gates of hell22 shall not prevail against it.23
19. And I will give to theer the keys of the kingdom of heaven :'A
and whatever thou shalt bind on earth, shall be bound also in heaven ;
"and whatever thou shalt loose upon earth, shall be loosed25 also in hea
ven.8 20. Then He charged His disciples, that they should tell no one that
He was Jesus the Christ.
21. From that time26 Jesus began to show to His disciples, that He
must go to Jerusalem, and suffer many things from the ancients,27 and
scribes, and chief priests,' and be put to death, and the third day rise
again. 22. And Peter taking Him aside, began to rebuke Him,2* saying :
Lord, be it far from Thee : this shall never befall Thee.

18 This prefatory phrase gives much force to what follows. " Not in vain speech, followed by no effect, do
I say to thee, for what I say I effect at the same time." St. Jerome.
13 Herpos is a Greek word, which signifies a rock. Christ foretold to Simon, when he first Baw Ilim, that he
should be called Kepha XiTDj t0 which this name corresponds, and He gave him the appellation on this occa
sion. 30 The relative pronoun determines the rock to be that which had been just mentioned. There is a differ
ence of gender in the Greek, which is easily accounted for by the necessity of designating a man by a noun
with a masculine termination, as the Greeks always do, unless where contempt is signified, whilst the femi
nine noun more precisely expresses the rock. In the language used by our Savior there is no such difference.
The meaning plainly is : thou art a rock, and on this rock I will build My Church. In the Persian version,
as rendered by Walton, it is : "Thou art the rock (i. e. stone) of My religion, and the foundation of My
Church shall be built upon thee." There is, as Bloomfield remarks, a. paronomasia. In English, tho " allu
sion to the name, though specially intended by our Lord," as Campbell avows, " is totally lost."
31 The force ofthe figure is : I will make thee the foundation-stone of My Church. In a far higher sense
Christ is the foundation-stone and rock of the Church ; but Peter is made like to Him in name and office.
" He gave to Simon, who believed in the rock Christ, the name of Peter. According to the metaphor of the
rock, it is justly said to him : I will build My Church on thee." St. Jerome. In order to secure the strength
ofthe building, Christ, as a wise architect, makes Peter a rock, imparting to him something of His own firm
ness. 33 The term ''Adris means in general the region of the departed. Gates properly denote protection and de
fence, but suggested to the Hebrews the idea of power, since public assemblies were chiefly held at the gates
of cities, which were even used to denote large empires. The fathers generally understood by this metaphor
the powers of darkness, tbe enemies of Christ and of His Church. Casaubon and Michaelis assent to this in
terpretation. 3i The Church is not secured from assault, but her safety and permanence are divinely guaranteed.
31 " The key," says Bloomfield, " was a badge of high office and distinction in the regal governments of an
tiquity." The high prieBthood of Eliakim was designated by laying the key of the house of David on his
shoulder. The Church is often styled the kingdom of heaven. Its care and government are promised to
Peter. His power is directed to prepare souls for entrance into the heavenly kingdom. " To a mortal man,"
says St. Chrysostom, " He gave power over all things in heaven, giving him the keys."
35 To bind and to loose implies all acts of authority already designated by the metaphor ofthe keys, which
were employed in unbinding the bars and locks, by which gates and doors were fastened by means of ropes.
30 Having received the homage of Peter's faith, Christ began to prepare the minds of His apostles for the
sufferings which He was to undergo. The belief of His divinity presented an almost insuperable obstacle to
the reception of this humiliating view.
37 Members of the Sanhedrim.
33 Affectionately to remonstrate. The strength of the remonstrance is expressed by chiding. " We have
repeatedly observed that Peter had the greatest and most ardent love for our Lord and Savior. He began to
chide Him with the affection of one who loved Him." St. Jerome.
q John 1 : 42. ' Isai. 22 : 22. " John 20 : 23. t G. P. invert.

78 ST. MATTHEW XVII.
23. And He turned and said to Peter :u Get behind Me, Satan,59 thou
art a scandal to Me : because thou savorest not the things of God, but
the things of men.30
24. Then Jesus said to His disciples : If any one will comeT after
Me,31 let him deny himself,32 and take up his cross,33 and follow Me.34
25. For whoever will save his life, shall lose it : and whoever will
lose his life for My sake, shall find it.w
26. For what doth it profit a man, if he gain the whole world, and
suffer the loss35 of his own soul ?36 Or what exchange shall a man give
for his soul ?
27. For the Son of man shall come in the glory of His Father with
His angels : and then will He render to every man according to his
works." 28. Truly I say to you,y there are some of those standing here,2 who
shall not taste of death1"1 till they see the Son of man coming in His
kingdom.37
CHAPTER XVII.
THE TRANSFIGURATION OF CHRIST. HE CURES THE LUNATIC CHILD. FORETELLS HIS
PASSION, AND PAYS THE DOUBLE DRACHM.
1. And after six days3, Jesus taketh "with Him Peter, and James, and
John his brother,1 and bringeth them up on a high mountain apart :2
39 St. Jerome remarks : " Satan is interpreted adversary, or opponent. Because (lie says) thou speakest in
opposition to My will, thou shouldst be styled adversary. 'Get after Me,' that is, follow My guidance. The
intelligent reader may inquire, how after such an eulogy, he should now hear: 'Get after Me, Satan, thou
art a scandal to Me ;' or what is the cause of so sudden a change, that he should he called Satan, after such
rewards had been granted to his faith. If the inquirer will reflect, he will perceive that the blessing, beati
tude, and power, and the building of the Church on him, were promised for a future time, but not then
granted. ' I will build,' He says, ' My Church on thee, and the gates of hell shall not prevail against it: and
I will give to thee the keys ofthe kingdom of hfaveu:' all in the future tense. Had He given them at once,
Peter never would have fallen into the error of a perverse confession." Bloomfield remarks that the term
fatan "frequently signifies (as in Sam. 19 : 23) an evil counsellor, and so perhaps it may here : q. d. Under
the appearance of attachment, thou givest Me the worst counsel."
30 Peter viewed according to human feelings, the sufferings of which Christ spoke. He was an occasion of
pain to our Lord, because he opposed the execution of the Divine command,
31 Become My disciple. Our Lord took occasion from Peter's opposition to explain the conditions on which
men may be His followers. 3a Deny his inclinations.
33 Christ intimates to His disciples, that they must be prepared for extreme humiliation and suffering, and
cheerfully embrace it. 3* He alludes to His own death.
ss Forfeit. The term is used for punishment by fining.
3i The greatest temporal advantages can avail nothing, if the soul be lost.
aT The destruction of Jerusalem was spoken of by our Lord as His coming, since His divinity was mani
fested in the punishment of the faithless city.
1 These were the favorite disciples of our Lord. They were made witnesses of His glorious manifestation,
to prepare them for witnessing His agony in the garden.
3 It is thought to be Tabor, which is not far from Cesarea Philippi.
u Mark 8:33. v Supra 10: 38; Luke 9 :23; 14: 27. w Luke 17: 33; John 12 : 25.
x Acts 17 : 31 ; Rom. 2:6. y Mark 8 : 39 ; Luke 9 : 27.
z G. P. '¦ there be some standing here." V. B. L. D. L. S. critics.
aa Hebraism for " die." a Mark 9:1; Luke 9 : 28.

ST. MATTHEW XVII. 79
2. And was transfigured3 before them. And His face shone as the
sun : and His garments became white as snow."
3. And behold there appeared to them Moses and Elias4 talking with
Him. 4. And Peter answered and said to Jesus : Lord, it is good for us to
be here : if Thou wilt, let us make here three tents,5 one for Thee, and
one for Moses, and one for Elias.6
5. And while he was yet speaking, behold a bright cloud overshadowed
them. A.nd lo ! a voice from the cloud," saying : This is My beloved
Son,7 ind whom I am well pleased : hear ye Him.
6. And when the disciples heard it, they fell on their face, and were
very much afraid.8
7. And Jesus came and touched them, and said [to them] : Arise,
and fear not.
8. And when they lifted up their eyes they saw no one, but Jesus
alone. 9. And as they came down from the mountain, Jesus charged them,
saying : Tell the vision9 to no man, till the Son of man be risen from
the dead.10
10. And the8 disciples asked Him, saying : Why then do the scribes
say,f that Elias must first come ?"
11. But Heg answered and said to them : Elias indeed is to come,1'
and restore all things.12
12. But I say to you that Elias is already come,13' and they knew

3 His form ami appearance were changed.
' Moses and Elias were doubtless distinguished by characteristic traits, which enabled the apostles to re
cognize them. The law and prophets, in their persons, bore testimony to Christ.
1 Booths or sheds composed of branches of trees.
r- Peter did not think of providing for himself or his fellow-apostles. He was transported out of himself,
and did not advert to tho meaning ofhis suggestion.
* The testimony of the Eternal Father was added to those of Moses and Elias. He recognized Christ for
His beloved Son, the object of His complacency and delight ; and gave an unqualified sanction to Ilia teaching.
B Amazement, joy, and awe succeeded one another in tbe minds of the apostles. The thuDder, which pro
bably followed the voice from the cloud, may have increased their terror. They lay prostrate on the ground.
8 What they had seen.
10 The reason of this reserve seems to be lest the premature announcement of so extraordinary an event
might be received with incredulity, and lest the report of His glorious appearance should leave men unpre
pared for the scandal of the cross. St. Jerome.
11 This opinion, which was generally entertained, arose from the prophecy of Malachi.
12 Effect a general reformation of manners.
13 John the Baptist, animated with the same spirit of zeal as Elias. Luke 1 : 17. St. Chrysostom observes:
" When He says that Elias will come and will restore all things, He speaks of Elias himself, and of the future
conversion of the Jews : but when He says, that he has already come, He calls John Elias on account of the
resemblance of His ministry."
b G. P. •'¦ as the light." V. D. Eth. Sax. critics. " Supra 3:17; 2 Pet. 1 : 17.
i With. e G. P. " His." V. — L. Z. Memph. critics.
f Mai. 4:5; Eccl. 43 : 10. S 0. P. " Jesus." V. B. D. K. 55. Memph.
h G. P. " first." V. — B. D. versions, critics. i G. " cometh." P. V. " shall come."

80 ST. MATTHEW XVII.
him not ; but did to him whatever they would." So also the Son of
man will suffer from them.
13. Then the disciples understood that He spake to them of John the
Baptist. 14. And when He was come1 to the crowd, a man came to Him, and
falling down on his knees before Him, said : Lord, have pity on my
son, for he is lunatic,14 and suffereth much : for he faileth often into the
fire, and often into the water.
15. And I brought him to Thy disciples, and they could not cure
him. 16. Then Jesus answered and said: 0 unbelieving and perverse
generation, how long shall I be with you ? how long shall I suffer you?15
Bring him hither to Me.
17. And Jesus rebuked him, and the devil went outm from him,16 and
the child was cured from that hour. «
18. Then came the disciples to Jesus apart, and said : Why could
not we cast him out ?
19. Jesus said to them : Because of your unbelief.17 For truly I
say to you, if ye have faith" as a grain of mustard seed,18 ye shall say
to this mountain : Remove hence to yonder place ; and it shall remove ;19
and nothing shall be impossible to you.
20. But this kind is not cast out except by prayer and fasting.20
21. And while they abode in Galilee, Jesus said to them : The Son
of man will be delivered up into the hands of men:210
22. And they will kill Him, and the third day He will rise again.
And they were troubled exceedingly.
23. And when they were come to Capharnaum, they who received the
half shekel5 came to Peter, and said to him : Doth not your Master pay
the half shekel ?22

11 He was epileptic, but his affliction was thought to arise from lunar influence. From the sequel it ap
pears that he was possessed by a demon.
14 These reproaches seem directed to the Jews generally, who seeing that the apostles could not cure the
afflicted boy, doubted whether Christ Himself could cure him.
111 The reality of the possession is here declared.
11 Imperfect faith.
18 A proverbial expression for a small degree.
18 This also is a proverbial form of speech. It implies that lively faith may obtain extraordinary favors
from God.
20 Faith must be accompanied with special efforts and acts of self-denial, in order to obtain great favors.
B1 " He alwayB tempers glorious events with sad predictions, lest the apostles should be overwhelmed when
these are fulfilled." St. Jerome.
33 This was the amount of a capitation tax imposed by Moses, by order of the Lord, and subsequently em
ployed for the expenses of the temple. St. Jerome understood the text of the tribute paid to Cesar.
k Supra 14 : 1Q* l G. P. " they were come." V.D.Syr. Mark 9: 16; Luke 9 : 3.
m G. P. "rebuked the devil, and he departed out of him." V. B. critics.
n Luke 17 : 6. o jw/ra 20 : 18; Mark 9 : 30; Luke 9 : 41.
P Exod. 80 : 13.

ST. MATTHEW XVIII. 81
24. He saith: Yes. And when he was come into the house, Jesus
spake first, saying : What is thine opinion, Simon ? Of whom do the
kings of the earth receive tribute, or custom ? of their own children, or
of strangers Ta
25. And heq said : Of strangers. Jesus said to him : Then the chil
dren are free.
26. But that we may not scandalize them,24 go to the sea, and cast in
a hook : and take the fish which shall first come up : and when thou
hast opened its mouth, thou wilt find a shekel : take that, and give it
to them,23 for Me and thee.28

CHAPTER XVIII.
CHKIST TEACHES HUMILITY. SCANDAL IS TO BE SHUNNED. THERE IS JOY IN HEAVEN
ON THE CONVERSION OF A SINNER. THE OBSTINATE OFFENDER IS TO HE DENOUNCED
TO THE CHURCH.
1. At that hour" the disciples came to Jesus, saying : Whob is the
greatest1 in the kingdom of heaven ?2
2. And Jesus called to Him a little child, and set him in the midst
of them.
3. And said : Truly, I say to you, unless ye be converted, and be
come as little children,3 ye shall not enter into the kingdom of heaven.
4. Whoever, therefore, shall humble himself as this little child, the
same is greatest in the kingdom of heaven.

23 As earthly kings do not exact tribute of their own sons, so neither should the Son of God he called on
to pay tribute to His Father.
w That we may not give them an occasion of censure.
25 The knowledge and power of Christ are wonderfully exhibited in these instructions. The miraculous
fact corresponded with His word.
26 Great was the honor bestowed on Peter, for whom his Divine Master paid tribute in conjunction with
Himself. " Since you have beheld with astonishment this exercise of the power of Christ, consider also the
faith of the disciple, who obeyed in a matter so extraordinary ; for it was entirely beyond the order of nature,
and altogether stupendous. Therefore to reward his faith, Christ joined him with Himself in paying the
tribute." St. Chrysostom.
1 This question was preceded by a discussion among themselves, to which the mark of regard recently be
stowed on Peter, for whom our Lord paid the tax in* conjunction with Himself, seems to have given rise.
"They did not venture to ask Him openly: Why hast Thou preferred Peter to ns 1" St. Chrysostom. " Be
cause they had seen the same tribute paid for the Lord and for Peter, from the equality of the price they
judged that Peter was preferred to all the apostles." St. Jerome. From St. Mark and St. Luke it appears
that our Lord questioned them as to the subject of the conversation, and that they remained silent, being
ashamed of their vain and ambitious thoughts. St. Matthew need not be understood of a question put by
the disciples without invitation.
3 In the kingdom of the Messiah, or in heaven. 3 By docility and innocence.
<L G. P. " Peter." V. B. D. critics.
» Mark 9 : 33 ; Luke 9 : 46. G. " on that day." P. " at the same time."
t> G. V. "putas." It is an expletive.

82 ST. MATTHEW XVIII.
5. And he who shall receive one such little child in My name, re
ceiveth Me.4
6. But he who shall scandalize5 one of these little ones that believe
in Me,c it were better for him that a mill-stone were hung about his
neck, and he were plunged into the depth of the sea.6
7. Woe to the world because of scandals.7 For it must needs be that
scandals come,8 but, nevertheless, woe to that man by whom the scandal
cometh. 8. And if thy hand or thy foot scandalize thee,9d cut ite off,10 and cast
it from thee. It is better for thee to go into life maimed or lame/ than
having two hands, or two feet, to be cast into everlasting fire.
9. And if thine eye scandalize thee, pluck it out, and cast it from
thee : it is better for thee to enter into life with one eye, than having
two eyes to be cast into hell fire.
10. See that ye despise not one of these little ones : for I say to you
that their angels in heaven11 always beholdg the face of My Father who
is in heaven.
11. For the Son of man is come to save that which was lost.12 h
12. What think ye? If a man hath a hundred sheep, and one of
them is gone astray,- doth he not leave the ninety -nine on the moun
tains,1 and go to seek that which is gone astray ?
13. And if it so be that he find it, truly I say to you, he rejoiceth
more for that, than for the ninety-nine which went not astray.
14. So it is not the will of your Father, who is in heaven, that one
of these little ones should perish.13
15. But if thy brother14 shall sin against thee,k go and reprove him

* Charity is strongly recommended by this assurance.
"' Adult believers are as children in Christ. The poor and lowly are especially so called. " We understand
by scandal the giving occasion to the ruin of any one by our words or actions." St. Jerome in c. 15 Matt.
c Syrians and Egyptians used to sink criminals in the sea.
1 Crimes, public disorders, or private excesses involving the ruin of others.
8 Considering human frailty, such evils must be expected. " Every one through his own fault becomes an
occasion of scandal." St. Jerome.
9 Our Lord repeated His maxims on several occasions.
10 " He does not speak of limbs. God forbid! He speaks of friends and relations, who may be to us as the
limbs of our body." St. Chrysostom.
11 The faithful are intrusted to the charge of angels, who " are sent to minister for them who shall receive
the inheritance of salvation." " Great is the dignity of souls, since each one from her creation has an angel
deputed for her guardianship." St. Jerome. Whilst exercising their charge, they continue to enjoy the Di
vine presence. They are conscious of the wrongs done to those over whom they watch.
12 The sheep which was lost.
13 As God rejoices at the conversion of the sinner, so is He grieved, humanly speaking, at the ruin of a
child, or a believer. " Thy fellow disciple.
c Mark 9 : 41 ; Luke 17 : 2. i Supra 5 : 30 ; Mark 9 : 42.
e G. P. " then." V. C. D. L. versions, critics. f G. P. "halt or maimed." V. " debilem vel claudum."
s Ps. 33 : 8 ; Heb. 1 : 14. h Luke 19 : 10.
' P. " and goeth into the mountains." V. B. D. L. versions, critics.
k Lev. 19 : 17 ; Eccl. 19 : 13 ; Luke 17 : 3 ; James 5 : 19.

ST. MATTHEW XVIII. 83
between thee and him alone.15 If he hear thee, thou hast gained thy
brother. 16. But if he will not hear thee, take with thee one or two more,
that in the mouth1 of two or three witnesses every word may be estab
lished.16 17. And if he will not hear them, tell the church :17 and if he will not
hear the church, let him be to thee as the heathen18 m and the pub
lican." 18. Truly I say to you, whatever ye shall bind on earth, shall be
bound also in heaven ; and whatever ye shall loose on earth," shall be
loosed also in heaven.19
19. Again I say to you, that if two of you shall agree on earth con
cerning anything whatever that they shall ask,20 it shall be done for
them by My Father, who is in heaven.
20. For where two or three are gathered together in my name,21 there
am I in the midst of them.2!
21. Then Peter came to 'Him, and said: Lord, how often shall my
brother sin against me, and I forgive him ?p till seven times ?
22. Jesus saith to him : I say not to thee, till seven times, but till
seventy times seven.23
23. Therefore is the kingdom of heaven likened to a king, who wished
to settle accounts with his servants.24
24. And when he had begun to take the account, one was brought to
him who owed him ten thousand talents.25
25. And as he had not wherewith to pay, his lord commanded that
18 Correction should be private in regard to personal offences of a private character. Public crimes, or
such secret crimes as may speedily spread, require public and prompt denunciation.
1G They may be mediators, as well as witnesses.
17 "That is, to the prelates." St. Chrysostom. The following verse confirms this interpretation. The
Church is represented by her presiding officer. " The Church is in the Bishop." St. Cyprian, Ep. 66.
18 One altogether estranged from religious communion.
19 The sentence of the prelates of the Church is ratified in heaven. " He gives power to the apostles, that
those who are condemned by their judgment may know that the sentence of man is confirmed by the Divine
sentence, and that whatever is bound on earth is bound also in heaven." St. Jerome.
30 The object of their petition must be conformable to the Divine will.
21 LawfuUy and orderly, with the sanction of His authority.
33 To hear their prayers, and direct their counsels. This assurance, however, does not secure so small a
number of persons from»error.
23 This is put for an indefinite number. There is no limit to the duty of forgiveness : but the injured
person is not obliged to forego his just claims, or to give marks of friendship, when they are likely to en
courage delinquency.
21 The term signifies slaves. Persons high in office were sometimes bondsmen of their sovereign, as is still
the case in Russia.
25 This debt was immense. "It is remarkable, that it is the very sum which Haman undertook to pay to
his sovereign, the king of Persia, in lieu of the tribute of the Jews." Lingard. A governor of a province, or
collector of revenue, who for several years neglected to give an account of his administration, might have
been indebted to his sovereign to such an amount. A silver talent is estimated at about fifteen hundred
dollars. 1 By testimony. Deut. 19 : 15 ; John 8 : 17 ; 2 Cor. 13 : 1 ; Heb. 10 : 28.
m 1 Cor. 5 : 11; 2 Thess. 3 : 14. n Supra 9 : 10.
o John 20 : 23. P Luke 17 : 4.

84 ST. MATTHEW XIX.
he should be sold,26 and his wife and children, and all that he had,q and
that payment should be made.
26. But that servant, falling down, besought' him, saying : Have pa
tience with me, and I will pay thee all.
27. And the lord of that servant being moved with pity, let him go,
and forgave him the debt.
28. But when that servant was gone out,27 he found one of his fellow-
servants who owed him a hundred shillings :28 and he laid hold of him,
and seized him by the throat,29 saying : Pay" what thou owest.
29. And his fellow-servant falling down,* besought him, saying : Have
patience with me, and I will pay thee all.
30. And he would not : but went and cast him into prison, till he
should pay the debt.
31. Now when his fellow-servants saw what had happened, they were
very much grieved, and came and told their lord all that had hap
pened. 32. Then his lord called him, and said to him : Thou wicked servant,
I forgave thee all the debt, because thou besoughtest me :
33. Shouldst not thou then have had compassion also on thy fellow-
servant, even as I had compassion on thee ?
34. And his lord being angry, delivered him to the torturers30 until
he paid all the debt."
35. So also will My Heavenly Father do to you, if ye do not forgive
from your hearts every one his brother/

CHAPTER XIX.
CHRIST DECLARES MARRIAGE TO BE INDISSOLUBLE : HE RECOMMENDS CELIBACY, SHOWS
THE DANGER OF RICHSS, AND PROMISES GREAT REWARDS TO THOSE THAT LEAVE ALL
TO FOLLOW HIM.
1. And it came to pass that when Jesus had ended these words, He
departed from Galilee, and came into the territory of Judea, beyond
the Jordan.
25 The debtor and his family, as well as his property, by the Mosaic law, were liable to be sold to satisfy
the claims of creditors. This servitude was, however, limited to six years.
» But a short time had elapsed since he obtained the release from debt, which aggravates his cruelty.
28 The denarius was a Roman coin then current in Judea. Its value was nearly a shilling of our money.
A penny does not represent it. ra This violence is an aggravating circumstance.
a° Jailers were so called. # They occasionally applied the torture to criminals.
q 4 Kings 4:1; Amos 8 : 6.
* G. P. " worshipped." V. " orabat." It may have been originally : " adorabat :" or ttoooskwu may have
been put for TraptttaXti, as in v. 29, 39.
» G. P. + "me." V. A. B. versions, critics. t G. P. + " at his feet." V. B. C. D. L. versions.
« G. P. + " unto him." V. B. D. versions, critics, v G. P. + " their trespasses." V. B. D. L. versions, critics.

ST. MATTHEW XIX. 85
2. And great crowds followed Him, and He healed them there.
3. And Pharisees came to Him, tempting Him, and saying :a Is it
lawful for a man to put away his wife for every cause ?2
4. And He answered and said to them : Have ye not read that He
who made man from the beginning, made them male and female,11 and0
said :3
5. For this cause shall a man leave father and mother, and shall
cleave to his wife, and the two shall be4 one flesh ?
6. Therefore now they are not two, but one flesh. What therefore
God hath joined together, let not man put asunder.4
7. They say to Him : Why then did Moses command to give a bill of
divorce, and to put8 away ?
8. He saith to them : Because Moses by reason of the hardness of
your heart5 suffered you to put away your wives : but from the begin
ning it was not so.6
9. And I say to you, that whoever shall put away his wife, except it
be for fornication,7 and shall marry another, committeth adultery : and
he who marrieth her that is put away, committeth adultery/
10. His disciples say to Him : If the case of a man with his wife be
so, it is not expedient to marry.
11. But He said to them : Not all take8 this word, but they to whom
it is given.8
12. For there are eunuchs who are born so from their mother's womb :
and there are eunuchs who are made so by men,9 and there are eunuchs
who have made themselves such10 for the kingdom of heaven.11 He who
can take it, let him take it.13
1 Trying Him : seeking to puzzle Him, and to find a pretext for censure.
2 For any cause whatever.
3 The words which follow are recorded in Genesis 2 : 24, in connection with those of Adam. They may be
of Moses.
4 This solemn prohibition renders the marriage of Christians indissoluble after its consummation.
' The obduracy of the Jews gave occasion to the law of divorce, lest they should be tempted to rid them
selves by murder, of a hated wife.
6 Marriage was originally the union of two persons by a perpetual bond.
1 " Because it might happen that a woman would be accused wrongfully, and that a man would make the
charge in order to pass to a second marriage, he is allowed to dismiss his wife on condition that he shall have
no other in her lifetime." St. Jerome.
8 St. Chrysostom remarks : " Christ shows that whoever enters on this career needs great aid from above,
which, however, is granted to whoever wills it."
3 " By referring to these facts, He secretly moves them to choose this manner of life, and insinuates the
possibility of this virtue." St. Chrysostom.
10 By voluntary continence. " The motive of celibacy determines its value.
a This is a direct exhortation to embrace holy celibate, which has filled the cloisters, peopled the deserts,
and prepared millions for the society of angels. "The voice of the Lord implies exhortation : he encourages
His soldiers to seek the rewards of chastity." St. Jerome.
a G. P. + "unto him." V. B. C. K. L. M. versions, critics. b Gen. 1 : 27.
c Gen. 2 : 24 ; 1 Cor. 6 : 26 ; Eph. 5 : 31.
& Wedham. e Deut. 24 : 1. G. P. + " her." V. D. L. Z. versions, critics.
' Supra 5 : 32; Mark 10 : 11 ; Luke 16 : 18 ; 1 Cor. 7 : 10.
g P. " All men canxot receive this word." This is stronger than the text.

86 ST. MATTHEW XIX.
13. Then little children were presented to Him, that He might lay
His hands on them and pray.1* And the disciples rebuked them.13
14. But Jesus said [to them] : Suffer the little children, and forbid
them not to come to Me : for the kingdom of heaven1 is for such.14
15. And when He had laid His hands* on them,15 He departed
thence. 16. And behold a man came, and said to Him : Good Master, what
good shall I do that I may have life everlasting ?
17. But He said to him : Why dost thou ask1 Me concerning good ?16
One is good,m God.17 But if thou wilt enter into life, keep the com
mandments. 18. He said to Him: Which? And Jesus said: Thou shalt not
commit murder ; thou shalt not commit adultery ; thou shalt not steal ;
thou shalt not bear false testimony.
19. Honor thy father, and thy mother :" and, thou shalt love thy
neighbor as thyself.18
20. The young man saith to Him : All these have I kept from my
youth :19 what is still wanting to me ?
21. Jesus saith to him : If thou wilt be perfect,20 go sell what thou
hast, and give to the poor, and thou shalt have a treasure in heaven :
and come, follow Me.
22. And when the young man had heard the word, he went away
sad : for he had great possessions.
23. Then Jesus said to His disciples : Truly, I say to you, that a
rich man shall hardly enter into the kingdom of heaven.
24. And again I say to you : It is easier for a camel to pass through
the eye of a needle,21 than for a rich man22 to enter into the kingdom of
heaven.0

13 Those who brought them.
14 For persons who in simplicity and innocence, resemble children.
" This gesture was used in blessing.
18 Why question Me about goodness? why style Me good? Our Lord may have used both expressions.
17 God alone is infinitely good. Our Lord wished to lead the young man to the belief of His divinity.
" Because the youth addressed Him," says St. Chrysostom, " as a mere man, a Jewish teacher, He answers
him as a man."
18 Tbe commandments which regard the neighbor, are here recited in an abridged form. Those which
regard God are, of course, presupposed.
13 This young man had passed his youth in innocence. How few can say : "All these have I kept from my
youth I"
30 It is a counsel of perfection, not a law — to give all to the poor, and take Christ for our only treasure.
"It is not sufficient for perfection to despise riches, unless we follow the Savior, so as to forsake evil and do
good. It is easier to cast away our purse than to resist sensuality." St. Jerome.
31 This was a proverbial expression for an impossibility.
23 One who trusts iu riches.
h Mark 10 : 13 ; Luke 18 : 15. i Supra 18 : 3. k Gen. 48 : 14.
1 Mark 10 : 17. G. P. " Why callest thou Me good ?" V. B. D. L. versions, critics.
ni G. P. " There is none good but one, that is God." V. B. D. L. versions.
o Exod. 20 : 13. a Mark 10 : 24.

ST. MATTHEW XX. 87
25. And when they heard this, the" disciples wondered very much,
and said : Who23 then can be saved ?
26. And Jesus looking,24 said to them : With men this is impossible :
but with God all things are possible.25
27. Then Peter answered56 and said to Him : Behold we have left all
things,27 and followed Thee : what therefore shall we have ?
28. And Jesus said to them : Truly I say to you, that ye who have
followed Me, in the regeneration,28 when the Son of man shall sit on the
seat of His majesty, ye also shall sit on twelve seats, judging the twelve
tribes of Israel.29
29. And every one who hath left house, or brethren, or sisters, or
father, or mother, or wife, or children, or lands, for My name's sake,
shall receive a hundred fold,30 and shall possess life everlasting.
30. And many who are first shall be last,11 and the last shall be first.31

CHAPTER XX.
THE PARABLE OF THE LABORERS IX THE VINEYARD. THE AMBITION OF THE SONS OF
ZEBEDEE. CHRIST GIVES SIGHT TO TWO BLIND MEN.
1. The kingdom of heaven is like to a householder, who went out
early in the morning to hire laborers into his vineyard.
2. And having agreed with the laborers for a shilling1 a day, he sent
them into his vineyard.
3. And going out about the third hour,2 he saw others standing idle
in the market-place.

23 What rich man. ai This look gave peculiar force and tenderness to His words.
35 By grace the rich can be preserved from excessive attachment to their -wealth, and from its abuse.
-'"¦ No question had been put to Peter ; but his address to our Lord was a continuation of tbe conversation.
27 St. Jerome well observes : " This was great confidence. Peter was a fisherman, without wealth, pro
curing his subsistence by his industry; and, nevertheless, he speaks boldly: We have left all things." St.
Chrysostom apostrophizes him : " What are aU these things, 0 blessed Peter? The line, the net, the boat, the
employment." 28 In the new order of things, at tbe end of time.
39 The promise is general, but a condition of faith and devotedness is implied : wherefore Judas is not em
braced in the prediction. The apostles partake of the judieial attributes of Christ. The terms are here used
to signify glory and honor, as St. Chrysostom teaches.
30 Even the consolations which are granted in this life far surpass all the sacrifices made for Christ.
31 This is a proverbial expression, which is illustrated by the parable which follows. This verse would read
better at the head of tbe next chapter.
1 Some think that the denarius is here used for the ordinary day's hire. Supra 18 : 20.
3 The day was divided by the Jews into twelve unequal parts. The middle point of time between sunrise
and noon, was called the third hour.
p G. P. « His." V. 6 MSS. versions, critics. q Infra 20 : 16 ; Mark 10 : 31 ; Luke 13 : 30.

08 ST. MATTHEW XX.
4. And he said to them : Go ye also into mya vineyard, and I will
give you what is just.
5. And they went. And again he went out about the sixth and the
ninth3 hour, and did in like manner.
6. But about the eleventh* he went out, and found others standing,0
and saith to them : Why stand ye here all the day idle ?
7. They say to him : Because no one hath hired us. He saith to
them : Go ye also into my vineyard.4
8. And when evening was come, the lord of the vineyard saith to his
steward : Call the laborers, and pay them their hire, beginning from the
last even to the first.
9. When therefore they who had come about the eleventh hour, came
forward, they received each one a shilling.
10. But when the first also came, they thought that they should. re
ceive more : and they also received each one a shilling.
11. And when they received it, they murmured against the house
holder, 12. Saying : These last have worked one hour, and thou hast made
them equal to us, who have borne the burden of the day, and the burn
ing heat.4
13. But he answered and said to one of them : Friend, I do thee no
wrong : didst thou not agree with me for a shilling ?
14. Take what is thine and go. It is my will also to give to this last
even as to thee.5
15. Is it not lawful for me to do what I will ?° Is thine eye evil,6
because I am good ?
16. So shall the last be first/ and the first last :7 for many are called,
but few are chosen.8

3 The middle point of time between noon and sunset.
• The intense heat of midday. Luke 12 : 55; James 1 : 11.
6 The drift of the parable is to show that the Gentiles, by the free call of God, will enjoy equal privileges
with the Jews, without injustice, or undue partiality, through Divine mercy and goodness. The various
stages through which mankind had passed since the creation, may be considered as the different hours at
which men were sent into the vineyard : the Gentiles are called at the eleventh hour. The parable is ap
plied by St. Chrysostom to the different periods of life at which men are effectually called to the Divine
service. e Jealous, envious. The eye which observes is taken for the passion, to which it gives expression. The
gifts of God are wholly unmerited.
1 " He appears," says St. Chrysostom, " to point to Jews, and also to believers, who had been fervent, and
afterwards became tepid and fell away, whilst others, abandoning vice, went forward in the path of per
fection." 8 The call of God is general. He gives to all graces at least remotely sufficient for their salvation, but com
paratively few correspond with grace and obtain glory.
a The article has the force of a possessive pronoun : v. 7.
b G. P. + " hour." V. B. D. L. versions, critics. o G.T?. + "idle." V. B. C. D. L. versions, critics.
d G. P. + " and whatsoever is right, that Bhall ye receive." V. B. D. L. Z. versions.
= G. P. + " with mine own." MSS. V. Sax. Arm. f Supra 19 : 30 ; Mark 10 : 31 ; Luke 13 : 30.

ST. MATTHEW XX. 89
17. And Jksxjs, as He was going up to Jerusalem, took the twelve
disciples apart, and said to them :
18. Behold we go up to Jerusalem, and the Son of man will be de
livered to the chief priests and the scribes, and they will condemn Him
to death;
19. And will deliver Him to the Gentiles to be mocked, and scourged,
and crucified, and the third day He will rise again.9
20. Then came to Him the mother of the sons of Zebedee with her
sons,g worshipping Him, and asking something of Him.10
21. And He said to her ': What wilt thou ? She saith to Him : Say that
these my two sons may sit, the one on Thy right hand, and the other
on the left, in Thy kingdom.11
22. And Jesus answered and said : Ye know not what ye ask.12 Can
ye drink of the cup13 of which I shall drink ? They say to Him : We
can.l4h 23. He saith to them : Of My cup indeed ye shall drink :' but to sit
on My right hand ork on My left, is not Mine to give [to you], but1 to
those for whom it is prepared15 by My Father.111
24. And the ten hearing it were moved with indignation against the
two brothers.
25. But Jesus called them to Him,u and said : Ye know that the
princes of the Gentiles lord it over them, and they who are great16 ex
ercise authority17 on them.
26. °It shall not be so among you : but whoever will be the greatest
among you, let him be your waiter.18
27. And whoever would be first among you, shallp be your servant.19

9 The minuteness of this prediction shows a full knowledge of all that was to happen,
10 Prostrating herself in the attitude of a suppliant.
u She entertained the general opinion, that tho Messiah would establish an earthly kingdom, and appear
in the splendor of royalty. St. Jerome thinks, that what our Lord had said of rising again had led her to
believe that He would then reign on earth.
13 Christ ascribes to the sons the petition made in their behalf by their mother. When they sought places
of honor, they knew not the nature of His kingdom.
13 A cup with bitter ingredients was the symbol of affliction. Christ asks them whether they can drink
the bitter draught which He is to take.
14 They imagined that they could, not knowing their own weakness.
15 Christ does not deny that lie can give the seats of honor, but says that He must give them to those for
whom they are prepared by His Father. '-For whom," asks St. Chrysostom, "have they been prepared?
For such as may become conspicuous for good works. Therefore He did not say: To give is not Mine, but
My Father's, lest any one should suppose Him to be powerless and unable to bestow the reward."
IG Men in authority. " It denotes abuse of power.
18 Lit. " deacon." " Slave.
s Mark 10 : 35.
h G. P. + " and to he baptized with the baptism that I am baptized with." V. B. C. L. Z. versions, critics.
i G. P. the same. V. — B. C. L. Z. versions, critics. t G. P. " and."
1 P. "it shall be given." The insertion of these words here, and in Mark 19 : 41, is calculated to mislead.
m Mark 10 : 41. o Luke 20 : 25.
t> G. P. + " But." V. 9 MSS. versions. p G. P. •' let him be." V. B. C. D. K. L. V. versions.

90 ST. MATTHEW XXI.
28. Even as the Son of man is come not to be served,11 but to serve,
and to give His life a ransom20 for21 many.22
29. And as they went out from Jericho,' a great crowd followed Him.
30. And behold two23 blind men, sitting by the wayside, when they
heard that Jesus was passing by, cried out, saying : Have mercy on us,
0 Lord, Son of David.'
31. And the crowd rebuked them, that8 they should hold their peace.
But they cried out the more, saying : Have mercy on us, 0 Lord, Son
of David.
32. And Jesus stood and called them, and said : What will ye that
I do to you ?
33. They say to Him : Lord, that our eyes may be opened.
34. And Jesus having compassion on them, touched their eyes. And
immediately they received sight,' and followed Him.

CHAPTER XXI.
CHRIST RIDES INTO JERUSALEM UPON AN ASS : HE CASTS THE BUYERS AND SELLERS
OUT OF THE TEMPLE: CURSES THE FIG-TREE: AND PUTS TO SILENCE THE PRIESTS
AND SCRIBES.
1. And when they drew nigh to Jerusalem," and were come to Beth-
phage, to Mount Olivet,1 then Jesus sent two disciples,
2. Saying to them : Go ye into the village over against you, and im
mediately ye will find an ass tied, and a colt with her : loose them and
bring them to Me.3
3. And if any one say anything to you, say, The Lord hath need of
them :3 and forthwith he will let them go.
4. Now all this was done that what was spoken by the prophet might
be fulfilled, who saith :
5. Tell ye the daughter of Sion : Behold, thy King cometh11 to thee,4

20 G. P. 21 In place of.
33 " Many" does not necessarily imply a limited number, yet the ransom is not effectual for all.
23 Mark and Luke make mention of one only. Mark states that the miracle was performed before enter
ing the city. Luke says that it was as He went out. Matthew combines both facts.
1 Within about six furlongs from Jerusalem.
2 Our Lord in giving this order showed His knowledge of all things, as well as His authority.
3 The owner may have been acquainted with Christ.
* We read in Isaiah : " Behold the Lord hath made it to be heard in the ends of the earth, tell yc the
daughter of Sion : Behold, thy Savior cometh." Zachariah says : " Rejoice greatly, 0 daughter of Sion,
q Phil. 2:7. r Mark 10 : 46 ; Luke 18 : 35.
b G. P. " because." Campbell shows it to be incorrect.
* G. P. " their eyes received sight." V. B. D. L. Z. versions, critics.
» Mark 11 : 1 ; Luke 19 : 29. b John 12 : 15 ; Isaiah 62 : 11 ; Zach. 9 : 9.

ST. MATTHEW XXI. 91
meek and sitting upon an ass, and a colt the foal of her that is used to
the yoke.5
6. And the disciples went and did as Jesus commanded them.
7. And they brought the ass and the colt : and laid their garments
upon them, and made Him sit thereon.
8. And a very great crowd spread their garments in the way :° and
others cut boughs from the trees, and strewed them in the way.6
9. And the crowds that went before and that followed, cried, saying :
Hosanna7 to the Son of David :d Blessed is He who cometh" in the name
of the Lord :8 Hosanna in the highest.9
10. And when He was come into Jerusalem, the whole city was
moved, saying : Who is this ?
11. And the people said: This is Jesus the prophet,10 from Nazareth
of Galilee.
12. And Jesus went into the temple* of God,11 and cast out all those
who sold and bought in the temple,12 and overthrew the tables of the
money-changers, and the stalls13 of those who sold doves :
13. And He saith to them : It is written : - My house shall be called14
the house of prayer :s but ye have made it a den of robbers.15

shout for joy, 0 daughter of Jerusalem; Behold, thy King will come to thee, the just and Savior: He is
poor, and riding upon an ass, and upon a colt the foal of an ass." The substance of these two predictions
is presented by Matthew in a combined form, and according to Sept. Jerusalem is called daughter of Sion,
"by a figure familiar with Jewish writers, because Mount Sion, on which the temple was built, was within its
precincts. 6 The garments may have been placed on both animals to add to the display.
B This was a usual mode of signifying extraordinary respect. When Jehu was anointed king, they put
their garments under him.
7 " Save, we beseech Thee," or God save. The salutation and prayer are found in Psalms. "*0 Lord save
me : 0 Lord give good success. Blessed be He who cometh in the name of the Lord." H. bears a still closer
resemblance to the cries of the people. Our Lord Himself quotes other passages which immediately precede.
* Tbe ambassador of God. His Divine character was not at once proclaimed, or suspected by the common
people. 3 Thou who reignest on high, save Him.
10 The article is emphatic, as St. Jerome observes.
11 This happened on the following day, as appears from Mark. St. Chrysostom observes that a similar fact
occurred in the early part of the public ministry of our Lord.
12 St. Jerome remarks : " Among all the miracles which Christ performed, this seems to me the most won
derful, that one man, who at that time was an object of contempt, and so abject that He waB afterwards cru
cified, whilst the scribes and Pharisees raged against Him, seeing that He ruined their interests, armed with
a whip should cast forth such a crowd, and upset tbe tables, and break the chairs in pieces, and do other
acts which a numerous army would not have attempted. Something of a heavenly radiance must have
beamed from His eyes, and the majesty of the Godhead must have shone fo *h from His countenance." This
Tisit was on the day after His arrival at Jerusalem. Mark 11 : 12. His vi /On His first arrival was short.
Verse 11.
13 The court-yards connected with the sacred edifice were included under the term " temple." In these it
was customary to sell the animals offered in sacrifice, and the doves which were presented as offerings ; as also
to exchange Hebrew for Roman money.
14 Shall be. " By frauds in dealing.
<= 4 Kings 9:3. & Mark 11 : 10; Luke 19 : 38; Ps. 117 : 25.
= Supra II : 3 ; infra v. 42. f Luke 19 : 45 j Mark 11 : 12, 15 ; John 2 : 14.
z Isaiah 66:7; Jer. 7 : 11 ; Luke 19 : 46.

92 ST. MATTHEW XXI.
14. And the blind and the lame came to Him in the temple; and He
healed them.
15. And when the chief priests and scribes saw the wonders which
He did, and the children crying in the temple, and saying : Hosanna to
the Son of David ; they were moved with indignation,
16. And said to Him : Hearest Thou what these say ? And Jesus
said to them : Yea ; have ye never read : Out of the mouth of infants
and of sucklings Thou hast perfected praise ?h
17. And He left them, and went out of the city into Bethany, and
remained there.
18. And in the morning, as He was returning into the city, He hun
gered.1 19. And seeing a fig-tree by the wayside, He came to it, and found
nothing on itk but leaves only,16 and He saith to it : Let no fruit grow17
on thee henceforward ever. And immediately the fig-tree withered
away. 20. And the disciples seeing it, wondered,1 saying: How immediately
is itm withered away !18
21. And Jesus answered and said to them: Truly I say to you, if ye
have faith, and waver not,19 not only shall ye do this of the fig-tree ;20
but even if ye say to this mountain : Be thou taken up, and cast into
the sea,21 it shall be done.
22. And all things whatever ye shall askn in prayer with faith,22 ye
shall receive.
23. And when He was come into the temple, as He was teaching, the

13 This was not surprising, since it was not the season for figs. The examination of the fig-tree, as if in
quest of figs, was a significant action. The fig-tree wa3 the figure of the Jewish nation, which was void of
fruit when Christ came to visit it, and drew on itself a curse. Man cannot plead any excuse, if he bear not
fruits of grace at all times. "Why was the fig-tree cursed?" asks St. Chrysostom: "For the sake of the
disciples, that they might entertain confidence. Since He everywhere bestowed favors and punished no one ;
and yet it was proper to give an example of His avenging power, that both the disciples and Jews might
learn, that He having it in His power to destroy His crucifiers, yielded Himself up to them."
11 This curse was to fall on the nation, which brought not forth fruits of virtue.
13 This took place on the following morning, when Peter, passing by, perceived that it bad withered. By
this our Lord would show that His judgments are prompt and terrific. He waits with patience for the fruits
which man should bring forth : but at length He punishes with dreadful severity. How quickly the Jewish
nation withered beneath His curse 1 Their temple was destroyed, their land was made desolate.
19 All true faith excludes doubt : but there is an extraordinary degree of faith, accompanied with great
confidence in God, and miraculo/*\gifts.
20 That is, a miracle like that jne to the fig-tree.
31 This proverbial expressionvs not to be pressed literally. It signifies that great miracles can be per
formed through a lively faith : but this is not to be displayed in works of no utility, the performance of
which would partake of idle ostentation. Our Lord Himself never worked miracles for display, but to relieve
suffering, or want.
33 This promise is absolute in regard to all things appertaining to salvation. Other matters we must ask
with submission to the order of Divine Providence. Wherever God inspires lively faith, He crowns with
success the prayer which proceeds from it.
t Ps. 8 : 3. ¦ Supra 4:2. k Mark 11 : 13. 1 Ib. 20.
m G. P. " the fig-tree." - Supra 7:7; Mark 11 : 24 ; 1 John 3 : 22.

ST. MATTHEW XXI. 93
chief priests and the ancients23 of the people came to Him, saying : By
what authority doest Thou these things ? and who hath given Thee this
authority ?°
24. Jesus answered and said to them : I also will ask you one
thing,24 which if ye tell Me, I also will tell you by what authority I do
these things.25
25. Whence was the baptism of John ?26 From heaven, or of men ?
But they thought within themselves" saying :
26. If we say, from heaven ; He will say to us : Why then did ye not
believe him ? But if we say, of men, we are afraid of the crowd ; for all
holdp John as a prophet.
27. And they answered Jesus and said : We know not.28 He also
said to them : Neither do I tell you by what authority I do these things.
28. But what think ye ? A man had two sons ; and he came to the
first, and said : Son, go work to-day in my vineyard.
29. And he answered and said : I will not. But afterwards, he re
pented,29 and went. ,
30. And he came to the other,11 and said in like manner. And he an
swered and said : I will,1 sir ; and he did not go.
31. Which of the two did the father's will ? They say to Him : The
first. Jesus saith to them : Truly I say to you, that the publicans and
the harlots go into the kingdom of God before you.
32. For John came to you in the way of justice,30 and ye did not be
lieve him : but the publicans and the harlots believed him :31 and ye,
when ye had seen it, did not even afterwards repent,32 that ye might be
lieve him.33
33. Hear another parable : There was aB householder who planted a

33 TrpsaPvrspoi, members ofthe public council. Sl Question.
w It was just to ask a question, on the answer to which depended the solution of the question proposed by
them. 23 Whence did John derive the rite of baptism ? Who sent and moved him to baptize ?
31 Or reasoned among themselves.
23 This was equivalent to a refusal to declare their sentiment.
23 Changed his mind for the better.
30 Practising great austerity, and preaching penance.
31 These are represented by the son who refused to obey, and afterwards complied with his father's will.
33 They did not become sensible of their fault in rejecting his preaching.
33 The son who promised obedience, but neglected to comply with the orders of his father, represents the
Scribes and Pharisees, who made profession of piety, but failed in its practice. They did not yield to the ex
hortations of the Baptist. " The two sons," says St. Chrysostom, " represent what took place among Gentiles
and Jews. The Gentiles, who had not promised obedience, nor heard the law, practised obedience. The
Jews, on the contrary, after they had said : ' We will do and hearken to all things whatever the Lord shall
say ;' did not produce corresponding works."
o Mark 4 : 28 ; Luke 20 : 2. P Supra 14 : 5 ; V. " habebant."
q G. P. " the second." V. 5 MSS. versions, critics.
r Lit. " I." No verb is in MSS. Origen, St. Chrysostom. " I go away."
s Isai. 6:1; Jer. 2 : 21 ; Mark 12:1; Luke 20 : 9. G. P. " a certain." V. MSS. versions, critics.

94

ST. MATTHEW XXI.

vineyard, and made a hedge around it, and dug in it a wine-press,34 and
built a tower,35 and let it out to husbandmen : and went abroad.36
34. And when the time of the fruits37 drew nigh, he sent his servants
to the husbandmen, that they might receive the fruits of it.
35. And the husbandmen laying hands on his servants, beat one, and
killed another, and stoned38 another.
36. Again he sent other servants more39 than the former : and they
did to them in like manner.
37. And last of all he sent to them his son, saying : They will rever
ence my son.
38. But the husbandmen, when they saw the son, said among them
selves :' This is the heir, come, let us kill him, and we shall have™ his
inheritance. 39. And taking him, they cast him out of the vineyard, and killed
him. 40. When therefore the lord of the vineyard cometh, what will he do
to those husbandmen ?
41. They say to him :40 He will bring those evil men to an evil end :
and will let out his vineyard to other husbandmen, who will render him
the fruits Tin their seasons.
42. Jesus saith to them : Have ye never read in the Scriptures :w The
stone which the builders rejected, the same is become the head of the
corner : this hath been done by the Lord, and it is wonderful in our
eyes ?41
43. Therefore I say to you, that the kingdom of God shall be taken
from you, and shall be given to a nation yielding the fruits thereof.42
44. And whoever shall fall on this stone will be broken : but on
whomsoever it shall fall, it will grind him to powder.43

31 The grapes were gathered, and trampled under foot, as is still done in Italy ; the juice was received in a
large vat or cistern, contiguous to the press.
38 This was for the accommodation of the vine-dressers. 3S Went away, to his own dwelling.
37 The vintage. ¦ Drove off with stones. 33 In number.
*° This was said by some ono from among the crowd, in reply to the question put by Christ. Afterwards
perceiving that the parable was directed against themselves, they exclaimed : God forbid I
<l Our Lord presents a prophetic image of His rejection by the chiefs of the people.
13 In the parable the dealings of God with the Israelites are exhibited. Israel was His chosen vineyard.
His prophets came at various times to demand, in His name, the fruits of virtue ; several were rejected, per
secuted, and put to death. The Baptist also appeared, and last of all the Son, Christ Himself, who was de
livered over to an ignominious death. In punishment of their crimes, and of the abuse of grace, tho Jews
lost their peculiar privileges.
43 One who falls on a stone may be considerably hurt : but the injury done to him on whom a heavy stone
falls, is much greater. The stone which, in Egyptian buildings, rested on the top of the corner pillar, called
cmsrvhov, seems to bo alluded to ; the Hebrews having derived their ideas of architecture originally from
the Egyptians, during the bondage. Those who were scandalized at tho humble appearance of Christ, were
less unhappy than those who, by their violent hostility, drew down Divine vengeance.
t Infra 26 : 3; 27 : 1; John 11 :53. u G. P. "let us." v G. P. "fruits."
w Ps. 117 : 22; Is. 8 : 14, 18; Acts 4: 21; Horn. 9 : 23; 1 Pet. 2 : 7.

ST. MATTHEW XXII. 95
45. And when the chief priests and Pharisees had heard His parables,
they knew that He spake* of them.
46. And when they sought to lay hands on Him, they feared the
crowds, because they looked on Him as a prophet.

CHAPTER XXII.
THE PARABLE OP THE MARRIAGE FEAST : JURIST ORDERS THE TAX TO BE TAID TO CESAR .
HE CONFUTES THE SADDUCEES : DECLARES WHICH IS THE GREATEST COMMANDMENT ;
AND CONFOUNDS THE PHARISEES.
1. And Jesus answered1 and spake again to them in parables, say
ing: 2. The kingdom of heaven" is like to a king, who made a marriage
feast2 for his son.
3. And sent his servants to call those who were invited to the wed
ding :3 and they would not come.
4. Again, he sent other servants, saying: Tell those who were in
vited : Behold I have prepared my dinner : my beeves and fatlings are
killed, and all things are ready : come ye to the wedding.
5. But they gave no heed, and went away, one to his farm and
another to his merchandise :
6. And the rest laid hands on his servants, and treated them shame
fully, or slew them.
7. But when the king heard of it, he was angry, and sent forth his
armies, and destroyed those murderers, and burnt their city.4
8. Then he saith to his servants : The wedding indeed is ready : but
they who were invited were not worthy.
9. Go ye therefore into the highways ; and as many as ye shall find,
call to the marriage.5
1 Continuing his discourse.
3 This parable exhibits in a striking manner the invitations repeatedly addressed by Almighty God to the
Jews, to partake of the blessings of His knowledge and love. The earthly state of the Church is aptly re
presented by a nuptial banquet. " Why," asks St. Chrysostom,, " is it called a wedding ? That you may re
cognize the kind providence of God, His love for us, the splendor of His institutions, wherein nothing is
mournful, or gloomy ; bnt all things are bright with spiritual joy."
3 The Jews were specially called, but worldly interests and pursuits prevented their correspondence.
* Their blind frenzy in putting to death the prophets and apostles, nay, Christ Himself, drew on them the
severest punishment. The Gentiles, whom they were wont to despise, were introduced in their place. " The
facts which occurred under Vespasian and Titus are here foretold. And because they provoked the Father,
by not believing Him, He comes down in vengeance on them. Wherefore the destruction did not happen
immediately on the death of Christ, but after forty years, to show His long suffering, after they had stoned
Stephen, cutoff James, and treated the apostles outrageously." St. Chrysostom.
4 When the Jews rejected the Gospel, the apostles turned to the Gentiles.
x Lit. " speaketh." a Luke 14:16; Apoc. 19 : 9.

96 ST. MATTHEW XXII.
10. And.his servants went forth into the ways,b and gathered together
all whom they found, both bad and good ; and the wedding was filled
with guests.
11. And the king went in to see the guests : and he saw there a man
who had not on a wedding garment.6
12. And he saith to him : Friend, how earnest thou in hither, not
having on a wedding garment ? But he was silent.
13. Then the king said to the waiters : Bind him hand and foot,0 and
cast him into the outer darkness :a there shall be wailing and gnashing
of teeth.7 ,
14. For many are called,6 but few chosen.8
15. Then the Pharisees went and consulted among themselves how
to ensnare' Him in speech.
16. And they sent to Him their disciples with the Herodians,9 saying :
Teacher, we know that Thou art true,10 and teachest the way of God in
truth ; neither carest Thou for any one : for Thou dost not regard the
person of men :u
17. Tell us, therefore, what thinkest Thou ? is it lawful to pay tribute12
to Cesar, or not ?13
18. But Jesus knowing their wickedness, said : Why tempt ye Me,
hypocrites ?14
19. Show Me the tribute money. And they offered Him a coin.15
20. And Jesus saith to them : Whose is this image, and the inscrip
tion? 21. They say to Him : Cesar's.16 Then saith He to them: Render
3 The guests were expected to appear in suitable dress. A robe was provided for each, which he put on
before entering the banquet room. This man represents unworthy Christians, who are destitute of Divine
grace. 7 " By a metaphor borrowed from the members of our body, the greatness of the torments is shown." St.
Jerome. 8 This sentence indicates that many are called to the Church who do not obey the call, and that of those
who enter the Church, some — nay, many — do not attain to salvation.
9 These were, probably, a political party, the supporters of Herod Antipas, who maintained that the tax
should be paid to the Roman emperor. St. Jerome and St. Chrysostom call them soldiers of Herod. Names
with Latin terminations were then customary in Judea, which was subject to the Romans from the time of
Pompey. 10 Sincere, candid. .
11 This was strictly true, but it was said by them in a deceitful spirit. They complimented Him in order to
throw Him off His guard. The question which they meant to propose, could not, they imagined, be, an
swered without exciting public indignation, if He favored the payment of tribute, or provoking the jealousy
and vengeance of the civil authorities, if He openly opposed it : therefore they encouraged Him to speak with
out reserve.
13 Census occurs in the text, several Latin terms, especially technical or official, having been introduced by
tbe Romans into the countries dependent on the empire.
13 The Pharisees were, probably, the most strenuous opposers of the tribute, on the ground of its tendency
to sustain idolatrous institutions, or to trammel the people of God.
14 Deceitful men. Christ showed His knowledge of their perverse intentions. " A denarius.
1B Tiberius Cesar then occupied the imperial throne. The name of Cesar was given to each emperor.
b Acts 13 : 46. c G. P. + "and take him away." V. B. C. versions, critics.
d Supra 8: 12; 13:42; 25:30. « Supra 20 : 16. f Mark 12 : 13 ; Luke 20 : 20.

ST. MATTHEW XXII.

97

therefore to Cesar the things which are Cesar's :g and to God the things
which are God's.17
22. And when they heard this, they wondered, and leaving Him,
went away.
23. On the same day came to Him Sadducees,11 who say that there
is no resurrection :18 and asked Him,
24. Saying : Teacher, Moses said : If a man die, having no child,1
his brother shall marry his wife, and raise up issue to his brother.11
25. Now there were with us seven brothers : and the first married
and died ; and not having issue, left his wife to his brother.
26. In like manner the second, and the third, and so on to the
seventh. 27. And last of all the woman also died.
28. In the resurrection,19 therefore, of which of the seven shall she be
wife, for they all had her ?
29. And Jesus answered and said to them : Ye err, not knowing the
Scriptures, nor the power of God.20
30. For in the resurrection they neither marry, nor are given in
marriage, but they are as angels of God in heaven.21
31. But concerning the resurrection of the dead, have ye not read
that which was spoken by God, saying [to you],1
32. I am the God of Abraham, and the God of Isaac, and the God
of Jacob I22 Hem is not the God of the dead, but of the living.
33. And when the crowds heard this, they were astonished at His
doctrine. 34. Now the Pharisees hearing that He had silenced the Sadducees,
came together.23
35. And one of them, a lawyer, asked [Him] tempting" Him :°
36. Teacher, which is the great commandment in the law ?
37. Jesus said to him : Thou shalt love the Lord thy God with thy
whole heart, and with thy whole soul, and with thy whole mind.p
11 This answer indirectly established the lawfulness of the tribute, but in a way to mitigate the odium of
the avowal. The obligation of both civil and religious duties was simply but beautifully declared.
ia xhey were materialists, and denied altogether a future life. IS In the future life.
20 The question proceeded on the carnal supposition, that the matrimonial relations would continue in the
future state. This might have been the opinion of some of tbe Pharisees. The Divine power will resuscitate
the body in a glorified state, without any of the passions or wants of mortality.
21 The angels are pure spirits, wholly destitute of bodies. The saints will resemble them in their pure and
sublime mode of existence in glorified bodies.
33 The quotation is from the books of Moses, which the Sadducees specially venerated. The inference
drawn from it by our Lord was, that, the departed still live : whence the future resurrection of the body was
rendered credible. 23 To Christ.

B Rom. 13 : 7.
i G. P. " children."
1 Exod. 3 : 6.
n Mark 12 : 28 ; Luke 10 : 25.
p Deut. 6 : 5.

Ii Acts 23 : 6.
k Deut. 25 : 5 ; Mark 12 : 19 ; Luke 20 : 28.
m G. P. " God." V. — A. MSS. versions, critics.
0 G. P. + " and saying." V. A. B. critics differ.

98 ST. MATTHEW XXIII.
38. This is the greatest and first commandment.11
39. And the second is like to it : Thou shalt love thy neighbor as
thyself.1 40. On these two commandments hangeth the whole law and the pro
phets.6 41. And the Pharisees being gathered together, Jesus asked them,
42. Saying: What think ye concerning the Christ: whose son is
He ? They say to Him : Of David.
43. He saith to them : How then doth David by the Spirit call Him
Lord :* saying :
44. The Lord said to my Lord :" Sit on My right hand, until I make
Thine enemies Thy footstool.21
45. If then David calleth Him Lord, how is He his Son ?25
46. And no man was able to answer Him a word : neither durst any
one from that day forth question Him any more.

CHAPTER XXIII.
CHRIST ADMONISHES THE PEOPLE TO FOLLOW THE GOOD DOCTRINE OF THE SCRIBES
AND PHARISEES, NOT THEIR BAD EXAMPLES.
1. Then Jesus spake to the crowds and to His disciples, ,
2. Saying : The scribes and the Pharisees sit1 in the chair of Moses/
3. All things, therefore, whatever they say to you,11 observe and do :2
but do not according to their works ; for they say, and do not.
4. For they bind heavy and insupportable burdens,0 and lay them on
the shoulders of men : while they will not put forth a finger to move
them.3 34 This haB reference to the ancient custom of planting the heel on the neck of subjugated enemies.
35 It was impossible to explain satisfactorily, how so mighty and glorious a king should acknowledge one
of his descendants as his Lord. The Divine Nature of Christ can alone account for it : which also shows why
He was invited to share with tbe Father the honors of His throne. " Because He was soon to enter on His
passion, He brings forward that prophecy, which openly proclaims Him Lord. Nor did He stop here ; but in
order to fill them with terror, He added what follows in the psalm : until I make Thine enemies Thy foot
stool." St. Chrysostom.
1 They were seated when they taught. Their official instruction is thus expressed.
2 " All things, He means, which regulate and improve morals, and harmonize with the laws of the new
dispensation, not such things as would throw us back under the yoke of tbe law." St. Chrysostom.
3 This is a striking image of those who are unsparing in their injunctions whilst they neglect to practise
what they enjoin. To put forth a fiDger is a proverbial phrase, meaning to make the slightest effort.
q G. P. "This ia the first and great commandment," V. B. D. L. Z. versions, critics. "Great" here is equi
valent to " greatest." r Lev. 19 : 10 ; Mark 12 : 31.
s G. P. "hang the whole law and the prophets." V. B. D. L, Z. versions, fathers, critics.
t Luke 20 : 21. u Psalm 109 : 1.
a EedraB 8 : 4.
b G. P. " they bid you observe." V. B. D. L. Z. versions, fathers, critics.
b Luke 11 : 46; Acts 15 : 10 ; Deut. 6:8; 22 : 12.

ST. MATTHEW XXIII. 99
5. And all their works they do to be seen by men. For they make
broadd their phylacteries,4 and enlarge their fringes.0
6. And they love the first places at feasts, and the first seats in the
synagogues. 7. And the salutations in the market-place,5 and to be called by men,
Rabbi.6 f
8. But be not ye called8 Rabbi.7 For one is your teacher,'1 and all
ye are brethren.
9. And call none your father on the earth :8 for one is your Father,
who is in heaven.1
10. Neither be ye called leaders,9 for one is your Leader,10 the Christ :
11. He that is greatest among you shall be your servant.
12. And whoever will exalt himself, shall be humbled ; and he that
will humble himself, shall be exalted.*
13. But woe to you, scribes and Pharisees, hypocrites : because ye
shut the kingdom of heaven11 against men ; for ye go not in, and those
who are going in ye suffer not to enter.1
14. Woe to you, scribes and Pharisees, hypocrites : for ye devour12 the
houses of widows,™ praying long prayers :l3n for this ye shall receive a
heavier judgment.14
15. Woe to you, scribes and Pharisees, hypocrites : because ye com-

* Scrolls of parchment, on which the commandments were written, were worn by those who professed piety,
hanging over the forehead between the eyes. St. Chrysostom remarks that in his time many Christian
women wore gospels on their neck. ' In public.
G It was the title of doctors of the law.
1 Do not seek titles; do not desire to be thus addressed. It is not a prohibition to receive the titles of re
spect and honor which may be due to station, or learning : but to take pride in them. St. Paul styles him
self doctor of nations.
8 Christ does not forbid children to call their father by this affectionate term, since they are commanded
to honor their parents. He condemns that extravagant respect for teachers, which led persons blindly to
follow their authority. "He does not mean that tbey should not call him (the parent) so, but he wishes
them to know who is strictly to be styled Father." St. Chrysostom. " As there is by nature but one God
and one Son, yet others are called sons of God by adoption ; so there is one Father and Master, yet others, in
a less strict sense, are styled fathers and masters." St. Jerome.
9 Guides and instructors.
10 Christ is our Supreme Guide and Teacher: His authority is respected in those whom He has sent.
11 The Church, or heaven itself. The scribes and Pharisees opposed the entrance of others into the Church
of Christ; and threw obstacles in the way of their salvation, by their calumnies against our Lord,
13 This expresses their avarice, which taxed heavily the piety of their hosts. They are said to eat them up,
on account of their waste and exactions. St. Chrysostom understands it of their gluttony. The substance
of widows was wasted in entertaining them.
13 Prayer and religious exercises, which were protracted to great length, served as a pretext for visiting the
houses of widows, who easily shared their wealth with their guests.
14 Condemnation. The sin of avarice was aggravated by the affectation of piety.
d Numb. 15 : 38. G. P. "the borders of their garments."
e Mark 12 : 39; Luke 11 : 43; 20 : 46.
f G. P. + repeats. V. B. L. A. Syr. It. Chrysostom. g James 3 : 1.
h G. P. " even Christ." V. — B. D. C. L. versions, critics. i Mai. 1 : 6.
fc Luke 14 : 11 ; 18 : 14.
1 V. B. 14 inversely G, P. MSS. vary. V. 14 — B. D. L. Z. critics.
m Mark 12 : 40; Luke 20 : 47. D Cr. P. "for a pretence make long prayers."

100 ST. MATTHEW XXIII.
pass sea and land15 to make one proselyte :16 and when he is made, ye
make him a child of hell17 twofold more than yourselves.
16. Woe to you, blind guides, that say, whoever shall swear by the
temple, it is nothing : ' but he that shall swear by the gold of the tem
ple,18 is bound.19
17. Ye fools and blind: for which is greater, the gold, or the temple
that sanctifieth the gold ?
18. And whoever shall swear by the altar, it is nothing : but whoever
shall swear by the gift that is upon it, is bound.20
19. Ye blind :° for which is greater, the gift, or the altar that sanc
tifieth the gift ?
20. He therefore who sweareth by the altar, sweareth by it, and by
all things that are upon it :
21. And whoever sweareth by the temple,21 sweareth hy it, and by
Him who dwelleth in it :
22. And he who sweareth by heaven, sweareth by the throne of God,
and by Him who sitteth thereon.
23. Woe to you, scribes and Pharisees, hypocrites : because ye tithe
the mint, and the dill,p and the cummin,22 and have omitted the weightier
things of the law, judgment, and mercy, and faith : these things ought
ye to have done, and not to leave those undone.23
24. Blind guides, who strain out the gnat, and swallow the camel.24
25. Woe to you, scribes and Pharisees., hypocrites : because ye make
clean the outside of the cup and of the platter -P but within ye are full26
of rapineq and uncleanness.1
xs An hyperbolical expression, to signify unwearied exertion.
12 GentileB were admitted to Jewish privileges on submitting to circumcision, and to the law. They were
then styled proselytes of justice. Others were proselytes of domicile, who did not assume the same obli
gations. *
11 An abandoned sinner. The pride and hypocrisy of the Pharisees were added to the vices to which the
heathen had been Bubject. " He reproaches them," says St. Chrysostom, " with neglecting to preserve the
proBelyte, and not with mere negligence, but perverting him and making him worse by their bad example."
18 To swear by the gift, called corban, was considered by the PhariseeB a great oath : to swear by the temple
was a trifle.
19 He is bound to fulfil his oath.
20 The hke distinction was made, the priest being influenced by avarice, as St. Jerome states.
21 The sanctuary, the most sacred part of the temple.
22 These are mere examples of the minuteness with which the Pharisees observed the obligation of paying
tithes, since they gave the tenth portion of the most trifling herbs.
23 Christurges the necessity of practising virtue, without neglecting minor observances.
24 This is a proverbial phrase, to signify that they scrupled to do things of no importance, and yet recon
ciled their consciences to grievous delinquencies. The proverb arose from the custom of straining wine tb
avoid swallowing gnats, which swarmed in Palestine, especially a species that is bred in wine. A religious
feeling may have concurred to cause this straining to be made more carefully.
2S The Pharisees being wholly intent on preserving appearances, are likened to persons paying great atten
tion to the external cleanliness of the vessels used at their tables, without regarding the contents. " Christ,"
says St. Chrysostom, " borrowed an example from a matter well known and manifest, the cup and platter."
28 The cup and dish were full of things unjustly acquired.
o G. P. "Te fools and blind." V. D. L. Z, p Luke 11 : 42.
1 G. P. " they are full of extortion and excess." r G. P. " intemperance." MSS. vary.

ST. MATTHEW XXIII. 101
26. Thou blind Pharisee, first make clean the inside of the cup and
of the platter, that the outside* may become27 clean.'
27. Woe to you, scribes and Pharisees, hypocrites : because ye are
like to whited sepulchres,28 which outwardly appear to men beautiful,
but within are full of dead men's bones, and of all corruption.
28. So ye also outwardly indeed appear to men just ; but" inwardly
ye are full of hypocrisy and iniquity.
29. Woe to you, scribes and Pharisees, hypocrites, who build the
tombs of the prophets, and adorn the monuments of the just,29
30. And say : If we had been in the days of our fathers, we would
not have been'partakers with them in30 the blood of the prophets.
31. Wherefore ye are witnesses, against yourselves, that ye are the
sons of those who killed the prophets.31
32. Fill ye up then the measure of your fathers.32
33. Ye serpents, brood of vipers,7 how will ye escape the damnation33
of hell ?
34. Therefore34 behold I send to you prophets, and wise men, and
scribes : and some of them ye will put to death and crucify, and some
ye will scourge in your synagogues, and persecute from city to city :
35. That on you may come all the just blood that hath been shed
upon the earth, from the blood of Abel the just,w even unto the blood
of Zachariah the son of Barachiah,35 whom ye slew36 between the temple
and the altar.

27 St. Chrysostom explains this of the soul and body. We are to attend to the purification of the soul, that
our actions may be pleasing to God.
23 It was customary among the Jews to whitewash tho tombs annually.
23 Woe is not denounced to them for the erection or dedication of tbe monuments of just men, especially of
the prophets, but for the evil dispositions of their hearts, since whilst lamenting the cruelty of their ances
tors, they were ready to commit a greater crime, in the death of Christ. St. Chrysostom remarks : "He here
condemns the disposition with which they built, for it was not for the honor of those who had been slain, but
as it were taking pride in their death, and fearful lest the sepulchres, falling into ruins with the lapse of time,
the fame and memory of so much daring should be obliterated, they built the tombs, erecting splendid fabrics
as a kind of trophy, and showing that they gloried in their achievements." St. Jerome places the force of
the reasoning of our Lord in the proof that, by their own acknowledgment, they were descendants of the
murderers ofthe prophets. "By a most judicious syllogism he shows that they are the sons of murderers."
33 Shedding.
31 This acknowledgment would not have been to their prejudice, if they were not likely to imitate and sur
pass them.
3- This implies a prediction.
33 The Divine justice which decrees your condemnation.
31 This is considered here a mere formulary of transition, not implying a reference to what has been said.
35 This is thought by some to be Zachariah son of Baruch, whose eminent integrity, mock trial, and atro
cious murder in the midst of the temple are recorded by Josephus, B. 1. i, c. i. Our Lord is supposed to speak
prophetically, pointing to him as the last of just men, who should fall before vengeance would overtake the
guilty city. Many, however, refer it to a past event.
36 The evangelist writing, as Hug conjectures, when this murder had recently been perpetrated, refers to
it as to a well-known fact, and adapts to it the prediction of our Lord.
3 G. P. " of them." V. MS. versions. Schott. t G. P. " also." u G. P. " because."
v Supra 3: 1. w Gen. i : 8; Heb. 11:4; 2 Chron . 24 : 22.

102 ST. MATTHEW XXIV.
36. Truly I say to you, all these things shall come upon this gene
ration.37 37. Jerusalem, Jerusalem, thou that killest the prophets and stonest
those who are sent to thee, how often would I have gathered together
thy children, as the hen doth gather her chickens under her wings,38 and
thou wouldst not.*
38. Behold, your house39 shall be left to you desolate.
39. For I say to you, ye shall not see Me henceforth40 till ye say :
Blessed is He who cometh in the name of the Lord.41

CHAPTER XXIV.
CHRIST FORETELLS THE DESTRUCTION OF THE TEMPLE, AND THE LAST JUDGMENT.
1. And Jesus went out of the temple, and was going away/ And
His disciples came forward to show Him the buildings of the temple.1
2. And Heb answered and said to them : Do ye seec all these things ?
Truly I say to youd there shall not be left here one stone upon another,2
that shall not be thrown down.
3. And when He was sitting on Mount Olivet, the disciples came to
Him privately, saying: Tell us when will these -things be ? and what
will be the sign of Thy coming ?3 and of the end of the world ?4

37 Nations, as well as individuals, are treated by Almighty God with indulgence, until their crimes provoke
a severe display of His justice. The punishments which fall on them seem like the result of iniquities, which
have accumulated during ages; but no injustice is done to those who are punished, since their own crimes
rigorously deserve this chastisement ; or if any be found innocent, the general calamity may become to them
an occasion of merit by patience in suffering.
3J Tbe tender love of Christ is expressed by a familiar and touching similitude. "He weeps over Jerusalem
with the.affection of a father." St. Jerome.
39 The temple. They gloried in it as their own.
40 " He does not mean from that hour, but He includes the whole time up to His crucifixion." St. Chrysos
tom. Others regard it as an intimation that they should see Him no more in the temple.
41 The salutation was an acknowledgment of the Messiah. St. Chrysostom observes, that ne meant there
by to insinuate His resurrection, after which He would be acknowledged and adored by many.
1 Christ having foretold that the temple would be left desolate, the disciples took occasion to invite His at
tention to the various parts of the splendid structure, as if to plead for its preservation,
3 This is a strong expression to mark the entire destruction ofthe temple. It was literally fulfilled, which
is the more remarkable inasmuch as the stones of tbe building were cemented with lead, and fastened with
strong iron cramps. Josephus testifies that, but for the towers left for the garrisons, one would not have
known that tbe place had been ever inhabited. De Bello, 1. 7 : 1.
3 They probably still looked for a glorious manifestation of Christ, as King and Liberator.
4 Lingard thinks that this has reference to "the expiration of that age." May not the disciples have con
nected iu their minds tbe establishment ofthe Messiah's kingdom with the end ofthe world?
* Luke 13 : 34.
a Mark 13:1; Luke 21 : 5. G. P. " And Jesus went out and departed from the temple." V. D. L. versions,
critics. b G. P. "Jesus said," V. B. D. L. versions, critics.
c G. P. " See ye not?" V. D. L. versions, critics. d Luke 19 : 44.

ST. MATTHEW XXIV. 103
4. And Jesus answered and said to them :° Take heed that no man
deceive you :
5. For many will come in My name, saying : I am the Christ, and
will deceive many.
6. And ye will hear of wars and rumors ofs wars. See that ye be
not troubled : forf these things must come to pass, but the end6 is not
yet. 7. For nation will rise against nation, and kingdom against kingdom ;
and there will be pestilences, and famines,8 and earthquakes in places :
8.' Now all these are the beginning of sorrows.
9. Then will they deliver you uph to be afflicted,7 and will kill you :
and ye will be hated by all nations for My name's sake.
10. And then will many be scandalized,8 and will betray one another,
and hate one another.
11. And many false prophets will arise, and deceive many.
12. And because iniquity aboundeth1 the charity of many will grow
cold. 13. But he who shall persevere9 to the end, the same shall be saved.
14. And this gospel of the kingdom10 shall be preached in the whole
world11 for a testimony to all nations, and then shall the end12 come.
15. When therefore ye shall see the abomination of desolation, which
was spoken of by Daniel the prophet, standing in the holy place :13 let
him who readeth understand.14
16. Then let those who are in Judea flee to the mountains.15

* St. Chrysostom understands this of the wars ofthe Romans in Judea: 150,000 Jews, according to Jose
phus, perished in them.
" The end of all things.
7 Imprisonment, scourging, torture, and every species of infliction, are included.
B Led into temptation and induced to apostatize from the faith.
9 Endure suffering for the just cause.
10 The good tidings concerning the reign ofthe Messiah.
11 The gospel was preached generally throughout the Roman empire and known world, even before tho
destruction of Jerusalem. The letter of St. Paul to the Colossians, which was written before the Jewish war,
testifies to its diffusion.
13 The accomplishment of the things that regarded Judea— the destruction of Jerusalem : " After the gospel
was preached everywhere throughout the world, Jerusalem was destroyed, that the ungrateful people might
have no shadow of excuse; for, seeing His power everywhere triumphant, and pervading the world, almost
instantaneously, what pardon can they expect, while they remain ungrateful?" St. Chrysostom.
u The zealots, who took possession of the temple, and made it the theatre of strife, and literally a human
slaughter-house, did that which was abominable, and the forerunner of desolation. The image of Cesar was
also placed there by Pilate, and an equestrian statue of Hadrian was erected on the Bite.
" Hug thinks that the evangelist penned these last chapters when tho temple was already in possession of
the zealots ; and that he therefore directs attention to the prophecy of our Lord as literally fulfilled under
the eyes of his readers.
" This counsel is given, according to Hug, by the evangelist ; because the Romans having already occu
pied Galilee, and being about to advance on Judea, the necessity for flight was manifest, and the opportunity
e Eph. 5:6; Col. 2:18. f G. P. + " all." V. B. D. L. versions.
S G. P. invert. V. L. It. >> Supra VS-.11; Luke 21 : 12; John 15 : 20; 16 : 2.
i Dan. 9: 27; Mark 13: 14; Luke 21 : 20. V. " abundavit." Ed. 1484: "abundabit." P. Ehem. " shall
abound."

104

ST. MATTHEW XXIV.

17. And let not him who is on the house-top,16 come down to take
anything out of his house.
18. And let not him who is in the field, go back to take his coat.k
19. And woe17 to those who are with child, and to those who give suck
in those days.
20. But pray that your flight be not in the winter,18 or on the sab
bath.19 21. For there shall be then great tribulation, such as hath not been
from the beginning of the world until now, neither shall be.20
22. And unless those days had been shortened, no flesh21 would be
saved : but for the sake of the elect those days shall be shortened.
23. Then22 if any man shall say to you :J Lo ! here is the Christ ; or
there : believe it not.
24. For false Christs,23 and false prophets, will arise, and will show24
great signs and wonders, so as to deceive (if possible) even the elect.
25. Behold I have told you before.
26. If therefore they shall say to you : Behold, He is in the desert ;
go ye not out: Behold, in the closets,25 believe it not.
27. For as the lightning cometh forth from the east, and appeareth
even unto the west, so will also the coming of the Son of man be.26

still remained. Even after Cestius, governor of Syria, had advanced to the walls of Jerusalem, which he could
have easily carried by a vigorous assault, he drew off his men suddenly, and contrary to all reason quitted
the siege. Joseph. B.l. 2, ch. 24. Tbe Christians fled to Mount Libanus and Pella.
16 The roofs in Palestine being low and flat, it was no unusual thing for persons to bo on them, especially
as the climate was mild. To signify the pressing nature ofthe danger, and the necessity of immediate flight,
the person who happens to be on the*roof is warned not to enter tbe house in order to pack up his movables,
but to flee without delay. The stairs by which they descended were outside. •
17 Woe is to them on account of their inability to flee, and their exposure to suffering. See Joseph. A. 14:
13, 17.
73 Lest the inclemency of the weather, and Ihe bad state of the roads, increase the difficulties and sufferings.
19 Religious scruples might prevent flight.
30 The sufferings ofthe Jews during tbe siege of Jerusalem and on the taking of the city, are described by
Josephus the Jew, in a manner to show that this prophecy was fulfilled. B. 5 : 10. 5.
21 No man, none of the Jewish people, would have survived, unless God had decreed that a remnant should
escape. " They were spared on account of the Christians, His elect." St. Chrysostom. The wicked are some
times spared on account of a small number of good men.
23 St. Chrysostom thinks that this is the point of transition from the description of tho destruction of Je
rusalem to that ofthe end of time. St. Jerome observes, that whilst the city was besieged by tbe Romans
there were three factions within it, following false pretenders ; but he also prefers to explain the text about
tbe end ofthe world. The connecting particle does not, according to scriptural usage, necessarily determine
the subject of this verse to be immediately connected with what precedes.
23 Josephus mentions Theudas and others who gave themselves out as the Messiah. See. Antiq. 20: 6.
M They will perform acts apparently miraculous. It may be that God will suffer them to do wonders, by
demoniac agency; but He will give sufficient manifestations of His power in favor of truth, to prevent the
deception of those who seek Him with all their heart.
25 Places of concealment.
33 The second coming of Christ will be like the lightning flash. His visitation of the Jews in tho destruc
tion of Jerusalem may also be compared to lightning. His wrath came suddenly on them, and whilst Ilia
power was felt, His person was invisible.
k G. P. " his clothes." V. A. B. l Mark 13 : 21 ; Luke 17 : 23.

ST. MATTHEW XXIV. 105
28. Wherever the carcass is,in there -will the eagles [also] be gathered
together.27 29. And immediately after28 the tribulation of those days" the sun
will be darkened,29 and the moon will not give her light,30 and the stars
will fall from heaven ;31 and the powers of heaven32 will be shaken."
30. And then will appear the sign of the Son of man33 in heaven : and
then will all the tribes of the earthp mourn :34 and they will see the
Son of man coming in the clouds of heaven with great power35 and ma
jesty.'1 31. And He will send His angels1 with a trumpet,3" and a great
voice : and they will gather together His elect from the four winds,
from the farthest part of the heavens to the utmost bounds of them.
32. Now learn the parable from the fig-tree : when the branch there
of is already become tender, and the leaves come forth,8 ye know that
summer is nigh :
33. So ye also, when ye shall see all these things, know ye that it- is
nigh, at the doors.37
34. Truly I say to you, that this generation shall not pass/ till all
these things be done.38
35. Heaven and earth will pass away, but My words will not pass
away.

21 This ie a proverhial expression. The hird meant here is thought to bo the vultur barbatns, which is like
the eagle. According to Calmet. the force of the phrase is, that as birds of this species gather quickly to con
sume carrion, so the Romans, whose ensign was the eagle, will suddenly come on Jerusalem to destroy it.
23 The signs in the heavens are considered by many as poetic imagery of great calamities, such as were en
dured in the destruction of the city, the connection between this verso and the preceding being clearly marked :
but the language points so strongly to the end of time, that it seems necessary to admit, that Christ, in de
scribing the approaching ruin, had the last catastrophe in view, and presented its typo.
2' This may be understood of an extraordinary and miraculous eclipso ofthe sun.
30 The moon's light being but the reflection of the solar rays, will cease with the light ofthe sun.
31 This is understood by some of real stars, but more generally of globules of inflammable matter, which
appear to fall in the atmosphore.
33 The celestial bodies generally.
33 " That is," says Chrysostom, " the cross brighter than the sun."
34 Terrified and stricken with remorse, they will weep. Many ofthe Jews, under the pressure of their ca
lamities, may have repented : all of them must have mourned over their evils. At the end of time the na
tions ofthe earth will mourn for the crimes committed against Christ.
3S The punishment ofthe perfidious nation was a manifestation of the power and divinity of Christ. He
will appear visibly in the heavens with great power and majesty, when He will come to judge the world.
3G With a loud-sounding trumpet. The Jews were called to their assemblies by the sound of trumpets.
The angels gather together the chosen children of Ood.
37 A familiar similitude to signify that it is at hand.
39 What regarded the destruction of Jerusalem was accomplished in about forty years. The other events
which are typified by it, are to take place at tho end of time. St. Chrysostom observes that these prophecies
were not mentioned by St. John, lest he should appear to frame them in accordance with the events which
preceded the writing ofhis goBpel : the other evangelists wrote before their accomplishment.
m Luke 17 : 37. ¦> Mark 13 : 24; Luke 21 : 25.
° Compare Isai. 13 : 10 ; 34 : 4 ; Ezek. 32 : 7 ; Joel 2 : 10 ; 3:15.
p Zach. 7 : 10. 1 Apoc. 1 : 7.
r 1 Cor. 15 : 52; 1 Thess. 4 : 15.
» G. P. " and putteth forth loaves." V. P. G. It. V. Eth. critics. t Mark 13 : 31.

106 ST. MATTHEW XXIV.
36. But of that day and hour no one knoweth, no, not the angels of
heaven, but the" Father alone.39
37. And as in the days of NoeT so also will the coming of the Son of
man be.
38. For as in the days before the flood, they were eating and drink
ing, marrying and giving in marriage, even till that day in which Noe
entered into the ark,
39. And they knew not till the flood came, and took them all away,
so also will the coming of the Son of man be.
40. Then two shall be in the field : one will be taken/0 and the other
will be left.
41. Two women shall be grinding at the mill :41 one will be taken,
and the other will be left.
42. "Watch, therefore, for ye know not at what hour your Lord
cometh. 43. But this know ye, that if the master of the house knew at what
hour the thief would come,w he would certainly watch, and would not
suffer his house to be broken through.
44. Therefore be ye also ready, because at what hour ye know not
the Son of man will come.
45. Who then is the faithful and wise servant,42 whom his lord 'feet
over his family, to give them food in season ?
46. Blessed is that servant,x whom his lord, when he cometh, shall
find so doing.
47. Truly I say to you, that he will set him over all his goods.43
48. But if that wicked servant shall say in his heart : My lord de-
layeth his coming,
49. And shall begin to strike his7 fellow-servants, and shall eat and
drink2 with drunkards :
50. The lord of that servant will come in a day that he expecteth not,
and at an hour that he knoweth not :

33 The Father alone is said to know the day of judgment, because it is not revealed. The Son, as His mes
senger to men, does not know it. The Divine attribute of Omniscience is His equally as His Father's, and as
man, His knowledge, although not absolutely infinite, far exceeds the knowledge of all mere creatures. " In
Him are hidden all the treasures of wisdom and knowledge." Col. 2:3. " After His resurrection, beingfrues-
tioned by the apostles about that day, He answered more clearly : ' It is not for you to know the times or
moments which the Father hath put in His own power.' In saying : ' it is not for you .to know,' He shows
that He Himself knows, but that it is not expedient for the apostles to know, that being uncertain when the
Judge will come, they may daily live as if they were to be judged on the next day." St. Jerome.
40 To be carried away as a prisoner.
41 Hand-mills, consisting of two stones, were turned by female servants. Captives were employed in this
way. 49 A dispenser. 43 Make him procurator, or steward.
u O. P. "My." V. 3. D. L. versions, critics. v Gen. 7:7; Luke 17 : 26.
w Mark 13 : 33; Luke 12 : 39. » Apoc. 16 : 15.
y P. " his." V. B. C. D. L. versions, critics.
z G. P. " to eat and drink." From Luke 12 : 45. V. 11 MSS. versions, critics.

ST. MATTHEW XXV. 107
51. And will cut him asunder,41 and appoint his portion with the
hypocrites."11 There shall be wailing and gnashing of teeth.

CHAPTER XXV.
THE PARABLE OF THE TEX VIRGINS, AND OF THE TALENTS : THE DESCRIPTION- OF THE
LAST JUDGMENT.
1. Then1 will the kingdom of heaven2 be like to ten virgins,3 who,
taking their lamps, went forth to meet the bridegroom, with the bride.*
2. And five of them were foolish, and five wise.1
3. But the five0 foolish, having taken their lamps,4 did not take oil
with them.
4. But the wise took oil in their vessels with the lamps.
5. And while the bridegroom tarried, they all slumbered and slept.
6. And at midnight a cry was raised : Behold, the bridegroom
cometh ; go ye forth to meet him.5
7. Then all those virgins arose and trimmed their lamps.
8. And the foolish said to the wise : Give us of your oil, for our
lamps are going out.
9. dThe wise answered and said :" Lest there be not enough for us
and for you,f go ye rather to those who sell, and buy for yourselves.
10. Now whilst they went to buy, the bridegroom came, and they who
were ready, went in with him to the wedding,6 and the door was shut.
11. But at last the other virgins also came, saying : Lord, Lord,
open to us.
12. But he answered and said : Truly, I say to you, I know you not.
13. Watch ye, therefore,7 because ye know not the day, nor the hour.g
44 G. signifies to cut in twain ; it may be used for severe flagellation. Criminals in several nations were
cut asunder. Some understand it of the separation from the good.
1 At the end of time. » The Church.
3 This appears to have been the usual number of attendants on the bride in Judea.
4 It was customary for the attendants of the bride to go forth a short distance to meet the bridegroom, who
came accompanied by young men, to take her to his house. A bundle of rags wound round the end of an
iron rod is said to have served as a torch, the oil being from time to time replenished hy dipping the rod in
a vessel. 6 As he had not come so soon as expected, they had been overcome by sleep.
3 This appears to be at the houBe of the bride's father.
1 The exhortation has special reference to the coming of Christ in vengeance against Jerusalem ; hut it may
be applied generally to His coming to judge each one at the moment of death.
a* Supra 13 : 42 ; infra 25 : 30. a G. P. — V. D. Syr. Arm. Sax.
b G. P. invert. V. B. C. D. L. Z. versions, critics. » G. P. " they that were." V. Schott.
d G. P. "But." V. MSS. critics. e P. "Not so." The negation is implied.
f G. P. " but." V. — A. B. D. G. H. K. V. critics.
s G. P. + " wherein the Son of man cometh." V. A. B. C. D. L. X. versions, critics. Mark 13 : 33.

108 ST. MATTHEW XXV.
14. For8 as a manh going abroad, called his servants, and delivered
to them his goods.9
15. And to one he gave five talents, and to another two, and to
another one, to each according to his own ability :10 and immediately
went abroad.
16. And he who had received the five talents, went and traded with
them, and gained1 other five.k
17. And in like manner he who had received the two, gained other
two. 18. But he who had received the one, went and digged into the earth,
and hid the money of his lord.
19. But after a long time the lord of those servants came, and held a
reckoning with them.
20. And he who had received the five talents, came and brought other
five talents, saying : Lord, thou didst deliver to me five talents, behold
I have gained other five1 over and above.
21. His lord said to him : Well done, good and faithful servant, be
cause thou hast been faithful over a little, I will place thee over much ;
enter into the joym of thy lord.11
22. And he also who had received the two talents came and said :
Lord, thou didst deliver to me two talents : behold I have gained other
two. 23. His lord said to him : Well done, good and faithful servant, be
cause thou hast been faithful over a little, I will place thee over much :
enter into the joy of thy lord.
24. But he who had received the one talent, came and said : Lord, I
know that thou art a hard man ; thou reapest where thou hast not sown,
and gatherest where thou hast not strewed.12
25. And being afraid, I went and hid thy talent in the earth ; behold,
here thou hast that which is thine.
26. And his lord answered and said to him : Wicked and slothful
servant, thou knewest that I reap where I sow11 not, and gather where
I have not strewed :
8 The similitude or application is not expressed. The Son of man is like to a man going, &c. St. Jerome
explains it of Christ ascending into heaven, and leaving on earth various gifts with His servants, to be ac
counted for at the judgment.
9 It was customary in the East to intrust even slaves with the management of some money, or goods, to
stimulate and reward their industry. 10 According to his capacity and merit.
11 Some think that this is an invitation to a banquet given by a master to his servant in token of appro
bation. It may have been expressed in these terms to lead us to the consideration of the higher rewards of
virtue in the kingdom of God.
13 This language is bold, and conveys the idea of injustice ; but the terms may bear a less offensive inter
pretation, since it can hardly be thought that a slave would dare make open reproaches to his master.
h Luke 19 : 12. i G. P. " made them." V. 5 MSS. versions.
k G. P. + "talents." V. B. L. versions, critics. I G. P. + "talents."
m Luke 12 : 37. n G. P. " sowed."

ST. MATTHEW XXV. 109
27. Thou oughtest therefore to have committed my money to the
bankers, and at my coming I should have received mine own with in
terest.13 28. Take away therefore the talent from him, and give it to him who
hath the ten talents.
29. For to every one who hath, shall be given, and he shall abound :
but from him who hath not,14 that also which he seemeth to have0 shall
be taken away.15
30. And cast ye out the unprofitable servant into the outer dark
ness : there shall be wailing and gnashing of teeth.
31. And when the Son of man shall come in His majesty, and all
thep angels with Him ; then shall He sit upon the throne of His ma
jesty :
32. And all the nations will be gathered together before Him, and
He will separate them one from another, as the shepherd separateth the
sheep from the goats :16
33. And He will set the sheep on His right hand, but the goats on
His left.
34. Then will the King say to those on His right hand : Come, ye
blessed of My Father, possess the kingdom prepared for you from the
foundation of the world.17
35. For I was hungry, and ye gave Me to eat :18 I was thirsting, and
ye gave Me to drink : I was a stranger, and ye took Me in :q
36. Naked, and ye covered Me ; sick, and ye visited Me : I was in
prison, and ye came to Me.
37. Then will the just answer Him,19 saying : Lord, when did we see
Thee hungry, and did feed Thee ; thirsting, and did give Thee drink ?
38. And when did we see Thee a stranger, and did take Thee in ? or
naked, and did cover Thee ?

13 The term may be translated usury, which was formerly understood of all gain accruing from loans.
The mention of it in this parable shows that the custom of taking it prevailed ; but it does not necessarily
imply approbation of the usage. The reasoning of the masteris like that of a worldly man anxious to increase
his wealth. Such circumstances are often introduced into parables incidentally ; the main object being to
convey some truth which is illustrated by tho general drift of the narrative. " The practice of works is the
usury of preaching," says St. Chrysostom.
14 Who has no increase.
15 By this our Lord insinuated that the Jews would be deprived of their privileges as the chosen people,
because they did not use them properly. The same economy of Divine grace is observed in regard to individuals.
16 The nations of the earth are but as sheep, or goats, in the sight of the sovereign Judge. The goat is the
type of the lascivious and profane : the sheep of the docile and gentle.
17 From eternity God decreed the salvation of those who would obey and love Him.
18 These acts of beneficent charity are specified as the causes of glory. They are given by way of example,
since other virtuous acts are also meritorious.
18 The reflection of the just within their own conscience may be represented in this way.
o G. P. "which he hath." V. E«. H. L. A It. Or.
p G. P. + " holy." V. B. D. L. versions, fathers, critics.
q Isaiah 58 : 7 ; Ezek. 18 : 7, 16; Eccl. 7 : 39.

110 ST. MATTHEW XXV.
39. Or when did we see Thee sick, or in prison, and did come to
Thee? 40. And the King will answer and say to them : Truly, I say to you,
as long as ye did it to one of the least of these My brethren, ye did it
to Me.
41. Then He will say to those also on His left hand : Depart from
Me,20 r ye cursed,21 into the everlasting22 fire23 which was prepared for
the devil and his angels.24
42. For I was hungry, and ye gave me nothing to e&tij[ was thirst
ing, and ye gave me not to drink. ^
43. I was a stranger, and ye did not take Me in : naked, and ye did
not cover Me : sick, and in prison, and ye did not visit Me.2s
44. Then they also will answer Him, saying: Lord, when did wfc
see Thee hungry, or thirsting, or a stranger, or naked, or sick, or in
prison, and did not minister to Thee ?
45. Then He will answer them, saying : Truly I say to you, as long
as ye did it not to one of the least of these, neither did ye do it to
Me.26 f
46. And these shall go into everlasting punishment :27 but the just
into life everlasting.8

30 The wicked are banished from the Divine presence. The pain of loss, poignant remorse for having for
feited beatitude by their own fault, is justly deemed the greatest punishment of the reprobate.
31 They will be accursed of God by reason of their crimes. God hates none of His creatures: He re
joices to bestow blesBings; but the wicked provoke His vengeance, and are therefore styled objects of male.
diction. M The punishment of the wicked is constantly spoken of as perpetual. There is nothing in the various
passages which treat of it, which warrants the belief that it will have an end. The term consequently re
tains its entire force.
53 The Scriptures speak of future punishment aB hy firo, which, however, will be vastly different from the
element wherewith we are familiar.
34 Hell was prepared for the rebel angels. We can form no conception of tho manner in which spirits are
tormented. St. Augustin says : " Why should we not say that even incorporeal spirits can suffer the punish
ment of material fire, in true, although wonderful ways, since the souls of men, which doubtlesB are incorpo
real, are now confined within the members of the body, and will hereafter be indissolubly feunited with their
bodies?" L. 21, De Civ. Dei, c. 10.
2S This enumeration is made to give us to understand that the omission of works of beneficence is griev
ously sinful, and a sufficient cause of condemnation. In like manner the omission of other duties as well
as the perpetration of acts against the Divine law, or other law which has a Divine sanction, will draw down
the sentence of the Judge.
33 The guilt of neglecting the poor is aggravated by their relation to Christ, who espouses their cause, and
identifies Himself with them.
a1 The punishment and the reward will be equally eternal.
r Psalm 6:9; supra"! -.23; Luke 13 : 27. s Dan. 12: 2; John 5 : 29.

ST. MATTHEW XXVI. Ill

CHAPTER XXVI.
THE JEWS CONSPIRE AGAINST CHRIST. HE IS ANOINTED BY MART. THE TREASON OP
JUDAS. THE LAST SUPPER. THE PRAYER IN THE GARDEN. THE APPREHENSION OF
OUR LORD : HIS TREATMENT IN THE HOUSE OF CAIPHAS.
1. And it came to pass, when Jesus had ended all these words," He
said to His disciples :
2. Ye .know that after two days will be the passover, and the Son of
man will beb delivered up to be crucified.1
3. Then were gathered together the chief priests0 and ancients of the
people into the court of the high priest, who was called Caiphas :
4. And they consulted together, that they might take Jesus by craft,
and put Him to death.
5. But they said : Not on the festival,2 lest there be a tumult among
the people.
6. And when Jesus was in Bethany, in the house of Simon the
leper,3 d
7. A woman4 came to Him having an alabaster box5 of precious oint
ment, and poured it on His head, as He reclined at table.
8. And when the0 disciples saw it, they were displeased,6 saying : To
what purpose is this waste ?
9. For thisf might have been sold for much, and given to the poor.
10. And Jesus knowing it, said to them : Why trouble yeE this
woman ? for she hath wrought a good work on Me.
11. For the poor ye have always with you : but Me ye have not
always.

1 Our Lord tells His disciples, that at the approaching feast He will be put to the ignominious death of the
cross. The calmness with which He foretold it, shows the readiness with which He embraced it.
3 This consideration was disregarded when Judas undertook to deliver Him into their hands.
3 He was so called because he had been afflicted with leprosy. The fact about to be related took place six
days before the Passover. It is inserted to give a key to the plot.
4 Origen distinguishes this woman from the sinner mentioned by St. Luke. In Cant. horn. 2. St. Chrysos
tom likewise, who takes her to he' Mary, the sister of Lazarus. St. Jerome observes : "Let no one imagine that
the woman who poured the ointment on His head is the same as she who anointed His feet : for this ono
washed them with her tears and wiped them with her hair, and is plainly styled a harlot : but nothing of tho
kind is recorded of the other : neither could a harlot be at once worthy to touch the head of our Lord."
» A vial for holding balsam. Alabastrom, a town of Upper Egypt, gave its name to tho stone of which the
vial was made.
e Judas murmured. It is usual in Scripture to ascribe to several the act of one of the number. The other
apostles, or some of them, may have concurred in his views, although from a different motive.
a Mark 14 : 1 ; Luke 22 : 1.
b G. P. " is betrayed." V. often translates it in the future, as Hellenistic usage warrants.
c G. P. 4- " and the scribes." V. A. B. D. L. versions. d Mark 14 : 3 ; John 11 : 2 ; 12 : 1.
e G. P. " His." V. B. D. L. versions, critics .
f G. P. + " ointment." V. A. B. D. L. versions, critics. e G. P. " the."

112

ST. MATTHEW XXVI.

12. For in pouring this ointment on My body she hath done it for My
burial.7 13. Truly I say to you, wherever this gospel shall be preached in
the whole world, this also which she hath done, shall be told in memory
of her.8
14. Then one of the twelve,11 who was called Judas Iscariot, went to
the chief priests,
15. And said to them : What will ye give me, and I will deliver Him
to you ? And they assigned him thirty pieces of silver.9 1
16. And thenceforth he sought opportunity to. betray Him.
17. And on the first dayk of unleavened bread10 the disciples came to
Jesus, saying :l Where wilt Thou that we prepare for Thee to eat the
passover ?
18. But Jesus said : Go into the city™ to a certain man,11 and say to
him : The Master12 saith : My time13 is at hand ; with thee" I keep the
passover with My disciples.
19. And the disciples did as Jesus ordered them, and prepared the
passover. 20. And when it was evening,14 He sat down with His twelve disci
ples. 21. And whilst they were eating, He said : Truly, I say to you, that
one of you" will betray Me."
22. And they being very much troubled, began every onep to say :q
Is it I, Lord ?
23. But He answered and said : He that dippeth his hand with Me
in the dish,1 he will betray Me.16

1 As it were embalming the body, hy anticipation.
» Two splendid prophecies are here combined : the general diffusion of the gospel, and the perpetual re
membrance of this fact. " Observe," says St. Jerome, " His knowledge of future events, since two days
before His sufferings and death, He knows that His gospel will he preached throughout the whole world."
9 A slave was valued at thirty shekels, which is estimated at about eighteen dollars. Although money was
then comparatively rare, it was an extremely small sum to put on the life of any free man, especially of one
so distinguished.
10 The azymes, as it is called from G. During seven days, unleavened bread was used in memory of the de
parture from Egypt, which was so hurried that the Israelites took with them the dough whilst it was
kneading. 11 They were directed to follow a man, whom they would meet with a pail of water on his head. It was
usual to carry water about, as it was scarce, and to be procured only in certain places. Our Lord chose to
direct them in this way, that His knowledge might be manifested.
>3 The Teacher. The man must have been acquainted with our Lord.
la The time of His sufferings and death.
14 The passover was immolated after sunset, when the feast commenced. At the first institution the par
ties stood whilst eating it.
" Christ manifested His knowledge of the secret design of Judas.
18 Christ refers to this act as one of familiarity and friendship. Several ate out of the one dish. St. Mark
h Mark 14 : 10 ; Luke 22 : 3. ' Exod. 21 : 32.
k Exod. 12 : 15 ; Mark 14 : 20 ; Luke 22 : 7. ' G. P. + "unto him." V. B. D. K. L. versions, critics.
m Mark 14 : 13. "P. " at thy house." „ joun 13 . 2j
p G. P. + " of them." V. B. C. L. Z. versions, q G. P. + " unto him." V. D. r Ps. 54 : 15.

ST. MATTHEW XXVI. 113
24. The Son of man indeed goeth, as it is written of Him :16 but woe
to that man by whom the Son of man is8 betrayed :17 it were better for
that man if he had not bfcen born.
25. And Judas who betrayed Him, answered and said : Rabbi, is it
I ?18 He saith to him : Thou hast said it.19
26. And whilst they were at supper,* Jesus took bread, and blessed,
and brake, and gave to His disciples, and said : Take [and] eat : This
is My Body.
27. And He took the cup, and gave thanks, and gave to them, say
ing : Drink yeu all of this.20
28. For this is My Blood21 of the New Testament22 which shall be
shedv for many,23 unto remission of sins.
29. And I say to you I will not drink henceforth of this fruit of the
vine24 until that day when I drink it new with you in the kingdom of
My Father.25
30. And when they had sung a hymn,26 they went out unto Mount
Olivet.27 31. Then Jesus saith to them : All of you will be scandalized in re
gard to Me2S this night.w For it is written : I will strike the shepherd,
and the sheep of the flock shall be scattered.29 x
gives tbe meaning "one of the twelve." Chap. 14 : 20. The same circumstance was prophetically pointed
out by David to show tbe base ingratitude and perfidy of the traitor.
16 As it was prophesied and decreed.
" The treachery was his own act, proceeding from his malice and avarice.
18 The impudence of this question is astonishing.
13 This is equivalent to, yes. Nevertheless the other apostles— at least most of them— did not understand
it. Peter and John may have perceived the act of our Lord giving Judas tbe morsel, and may have over
heard His answer to him. John 13 : 26.
20 On occasion of the Paschal sacrifice a loaf of bread was broken in pieces, and distributed among those
who ate of the lamb, and a bowl of wine, after thanks had been given and a blessing invoked by the chief
person at table was given around, that all might partake of it. This custom afforded occasion to our Lord to
institute the Eucharistic mystery; which, however, He carefully distinguished from the ordinary usage.
From St. Luke it appears that He first conformed to tbe established custom, in connection with the Paschal
supper, and then proceeded to institute the Eucharist. The words: "Drink ye all of this," are referred by
St. Luke to the ordinary wine-bowl.
21 G. is equivalent to an emphatic repetition of the noun: "This is My Blood, the Blood of the New
Testament." 22 The blood by which tbe new covenant is sealed.
23 Many may embrace all, or may be understood of those who actually receive pardon.
34 St. Luke refers this to the ordinary wine-bowl, of which St. Matthew makes no mention. This evangelist
records the prediction of our Lord which was expressed with reference to the Paschal victim as well as the
wine, and was to the effect that He would thenceforward partake of neither.
ss Christ meant to assure them, that Ho would be no longer with them in convivial society. After His re
surrection He ate and drank with them ; which may be considered the fulfilment of this declaration ; that
renovated state being, as it were, the kingdom of His Father. In glory He tastes a new wine, namely, the
spiritual delights with which He inebriates His servants. The Scriptural allusions to future bliss under the
image of a banquet are frequent. w Psalm 113 was usually sung. "In the going forth of Israel."
21 Where not long before Christ predicted the approaching calamities.
28 Tou will be exposed to temptation, betrayed into doubt, dismayed and disconcerted.
29 Grqtius considers it a proverbial form of speech, which Christ applies to Himself: but the manner of
quoting it implies that it was prophetic.
s V. "tradetur." t 1 Cor. 11 : 23. u Luke 22 : 17.
v G. P. "is shed." Supra v. 2; infra v. 45. w Mark 14 : 27; John 16 : 32. * Zach. 13 : 7.

114 ST. MATTHEW XXVI.
32. But after I am risen, I will goy before you into Galilee.30
33. And Peter answered and said to Him: Although all shall be
scandalized in regard to Thee, I will never be 'scandalized.31
34. Jesus said to him : Truly I say to thee, that this night before a
cock crow,32 thou wilt deny Me thrice \z
35. Peter saith to Him : Yea, though I should die with Thee,33 I will
not deny Thee. And in like manner spake all the disciples.
36. Then Jesus came with them into a country place34 called Gethse-
mani i35 and said to Hisaa disciples : Sit ye here while I go yonder, and
pray.36 37. And taking with Him Peter and the two sons of Zebedee,37 He
began to grow sorrowful and to be very sad.38
38. Then He saith to them : My soul is sorrowful™ even unto death :
stay ye here, and watch with Me.39
39. And He went a little further, and fell upon His face,40 and prayed,
saying : My Father, if it be possible,41 let this cup00 pass away from Me.42
Nevertheless, not as I will, but as Thou.43

30 This was the place especially where Christ wished His disciples to await Him.
31 Be led to abandon thee. St. Jerome observes : " This is not rashness, or falsehood, but it is tho faith of
Peter the apostle, and his ardent affection for his Savior Lord."
33 It is alleged by modern Jews that cocks were not kept in the city of Jerusalem, but this statement is
controverted. Even if it be admitted, it does not interfere with tbe prediction, since in the silence of night
the cock-crow might be heard from an elevated situation, scarcely four hundred paces distant from the city
walls. Besides, whatever may have been the usage of the Jews, the Romans may have had cocks in coops,
in the city itself. The second crowiDg towards morning was usually styled the time of cock-crowing. Hence
St. Mark says: "Before the cock crow twice."
33 " Peter spoke in the ardor of faith : the Savior, as God, knew what would take place." St. Jerome.
3( A grange, or farm.
3S This word is interpreted by St. Jerome "a very rich valley." Moderns render it, " oil-presses" The
name was given it probably because there were oil-presses there.
35 Our Lord wished to teach, hy example, that prayer should be employed to prepare for impending suffer
ings. He needed it not.
31 These three had been witnesses of His glory on the mount, and were now to witness His deep humilia
tion. 38 He delivered Himself up to sorrow. No passion could control Him ; but He was pleased to submit to
human feelings, according as He judged it expedient for our salvation. It was important that the reality of
His sufferings should be placed beyond all doubt, since a sect of heretics called Phantasiasts were to arise,
teaching that Christ had assumed only the semblance of our nature. G. denotes extreme grief verging on
tbe extinction of life. "Ue was sorrowful," remarks St. Jerome, "not through a dread of suffering, since
He had come for the purpose of suffering, and had rebuked Peter's timidity, hut He grieved for the wretched
Judas, and the scandal of all the apostles, and the destruction of unhappy Jerusalem."
33 He needed not their aid ; but He wished them to be witnesses of His agony.
40 This was the usual posture of suppliants. It denoted the entire humiliation of the soul in the presence
of the Divine Majesty. Christ, as man, humbled Himself before the Godhead.
41 That is, if it be consistent witb the Divine counsels. Christ knew that it was not: but the expression
served to show that His prayer was qualified by this condition.
43 Christ made this petition, to show the repugnance of His human nature to sufferings.
43 The will of the Father and of the Son is the same ; but Christ, as man, has a human will, which, as far
as the sensitive feeling was concerned, shrunk from suffering, although, by a free and deliberate act, it em
braced and even desired it. " What as man He had rejected with trepidation, He embraces as the Son of God.
Let not this be done which I ask from human feeling, but that for which I willingly came on earth." St.
Jerome. y Mark 14 : 28 ; John 16 : 7. z Mark 14 : 30 ; Luke 22 : 33 ; John 13 : 30.
aa G. P. "the." *>b P. "exceeding sorrowful." cc Supra 20 : 22.

ST. MATTHEW XXVI. 115
40. And He cometh to His disciples, and findeth them asleep, and
saith to Peter : So, could ye not watch with Me one hour ?J|
41. Watch and pray, that ye enter not into temptation/5 The spirit
indeed is willing,'15 but the flesh is weak.
42. Again a second time, He went away and prayed, saying : My
Father, if this cup cannot pass away, except I drink it, Thy will be
done.47 43. And He cometh again, and findethdl1 them sleeping : for their
eyes were heavy.
44. And leaving them, He went away again : and prayed the third
time, saying the same words I*"
45. Then He cometh to His disciples, and saith to them : Sleep on
now, and take your rest :49 behold, the hour is at hand, and the Son of
man shall beee betrayed into the hands of sinners.
46. Rise, let us go : behold, he that will betray Me is at hand.
47. While He was yet speaking," behold, Judas, one of the twelve,
came, and with him a great crowd with swords and clubs,50 [sent] from
the chief priests and the ancients of the people.
48. And His betrayer gave them a sign, saying : Whom I shall kiss,
that is He ; hold Him fast.51
49. And forthwith he came to Jescs, and said : Hail, Rabbi : and
kissed Him.
50. And Jesus said to Him : Friend,52 for what art thou come ? Then
they came up, and laid hands on Jesus, and held Him.53
51. And behold one of those" with Jesus stretched forth his hand,

H It appears that He remained a considerable time in prayer.
" The trial to which their faith was soon to be exposed.
,B The protestations of Peter and the other apostles were sincere: but they knew not their own weakness.
'• Peter was so oppressed with grief, that he could not resist sleep." St. Jerome.
" The second prayer is more simply an expression of resignation.
18 When feeling is intense, the expression is generally simple. The repetition of it denotes vehemence.
'• He alone prays for all, as He alone suffers for ail." St. Jerome.
a This is said reproachingly, and as it were, ironically.
w This was certainly not a Roman company. The weaponB mark a tumultuary gathering, or the officers
ofthe Jewish tribunals. It is probable that many private individuals were associated on this occasion with
the ordinary officers, and sent by the priests and members of the Sanhedrim.
B1 The multitude may not have known what their leaders, with Judas, well knew, that Jesus was to be ar
rested. As the fame of His wonders -was widely spread, some of them might havo hesitated to join in the
attempt to arrest Him, had they been previously informed. In the darkness of night, those who knew His
person may not have at once recognized Him .
52 G. " companion." It contains an allusion to the familiarity which had been allowed to the traitor. Christ
asks him the object of his approach in the guise of friendship ; showing by the question that his perfidious
design lay open to Him.
63 Christ submitted to be bound, after He had shown His Divine Power, by causing the soldiers to fall back
on the ground, on His avowing Himself. None could bind Him against His will.
" The evangelist does not designate Peter, who might still be exposed to the vengeance of some one. St.
John gives his name, as also the name of the servant, Malchus.
dd G. P. " came and found." Mark 14 : 10. V. critics. ee G. P. " i6." Supra v. 2 : 28.
ff Mark 14 : 4,3 ; Luke 22 : 47 ; John 18 : 3.

116

ST. MATTHEW XXVI.

and drew his sword, and struck the servant of the high priest, and cut
off his ear.
52. Then Jesus saith to him : Put up again thy sword into its place :
for all they that take the sword,K shall perish by the sword.55
53. Thinkest thou that I cannot ask My Father, and He will give
Me presently more than twelve legions of angels ?56
54. How, then, shall the Scripture be fulfilled,1"1 that thus it must be
done ?57
55. In that hour Jesus said to the crowds : Ye are come out, as if
to a robber, with swords and clubs to take Me. I sat58 among you daily
teaching in the temple, and ye did not lay hands on Me.
56. Wow all this was done, that the Scriptures of the prophets" might
be fulfilled.59 Then the disciples all left Him,kk and fled.60
57. But they61 that held Jesus,11 led Him to Caiphas,62 the high
priest, where the scribes and the ancients were assembled.
58. And Peter followed Him afar off, even to the court63 of the high
priest. And going in, he sat with the servants,64 that he might see the
end.65 59. And the chief priests,mm and the whole council sought false testi
mony66 against Jesus, that they might put Him to death :

" This proverb, which is expressive of the danger and guilt of using deadly weapons, may be understood in
various ways : Those who use them are liable to meet death in conflict. Those who use them against the
public authority, draw down on themselves capital punishment. All who use them wrongfully shall, sooner
or later, he punished.
w Instead of twelve disciples to protect Him, Christ could have had twelve legions of blessed spirits. A
legion contained 6000. Twelve legions mean an indefinite number.
51 In order to fulfil prophecy, Christ yielded Himself up. "He shows His readiness to suffer, since the pro
phets would have spoken in vain, had not the Lord by His sufferings proved the truth of their predictions."
St. Jerome.
68 As teachers were wont to do.
63 This appears to he the observation of tho evangelist, hut founded on what Christ Himself said.
00 All fled at first in consternation. Peter and John soon recovered from the fright, so far as to venture to
follow Him to the tribunals.
01 The crowd.
w It appears from St. John that Christ was first led to the house of Annas, the father-in-law of Caiphas, to
whom He was then sent. This first visit, being entirely informal and extra-judicial, is passed over by St. Mat
thew. Patrizi thinks that both priests occupied the same house. Annas, or Ananus, had been removed from
the high priesthood by the Emperor Tiberius. Caiphas, after three others, succeeded to the office, and re
tained it during the procuratorship of Gratus and Pilate.
B3 To the entrance of his hall of audience.
M This was usual. Persons whom business or curiosity drew to the tribunal, often loitered among the
servants. Gs The issue or result.
™ They knew that Christ had done nothing against the laws ; but being resolved on accomplishing His ruin,
they sought out men, who, by perjury, might procure His conviction. It does not ordinarily become a tri
bunal to seek witnesses, even of facts, since it betrays an eagerness for the conviction of culprits, which is not
easily combined with judicial impartiality; but how atrocious was it to seek false witnesses!
gs Gen. 9:6; Apoc. 13 : 10. hh Isai. 63 : 10.
ii Thren. 4 : 20. kk Mark 14 : 50. U Luke 22 : 54.
mm <J. p. + " and elders." V. B. D. L. MSS. critics.

ST. MATTHEW XXVI. 117
60. And they found none,67 although many false witnesses had come
forward.68 And last of all came two false witnesses :nn
61. And said : This man said I am able to destroy the temple of God,
and to build it69 in three days.00
62. And the high priest arose, and said to Him : Answerest Thou
nothing to the things which these testify against Thee.pp
63. But Jesus was silent.70 And the high priest™ said to Him : I
adjure thee by the living God, that Thou tell us whether Thou art the
Christ, the Son" of God.71
64. Jesus saith to him : Thou hast said it.72 But I say to you, here
after ye shall see the Son of man sitting at the right hand of the power
of God,73 and coming inss the clouds of heaven.74
65. Then the high priest rent his garments,75 saying: He hath blas
phemed:76 what further need have we of witnesses? Behold, now ye
have heard the" blasphemy :
66. What think ye?77 They answered and said:uu He is worthy of
death.78 67. Then they spat in His face,TV and buffeted™ Him ;79 and some
struck His face with the palms of their hands.80
n They did not find the false testimony such as they had sought, namely, plausible and consistent.
68 Their testimony was irrelevant, trivial, or contradictory.
89 Christ had said, that if His enemies should destroy tho temple of His body, He would raise it up in three
days. The false witnesses swore, that He had asserted His power to overthrow the Jewish temple, and to
build it up again in that short space of time.
70 Nothing having been proved, since the evidence was manifestly unworthy of credit, our Lord judged it
unnecessary to reply, especially as the trial itself was a mockery of justice. His sileDce was not contemptu
ous, but highly significant. It was useless to reply, when no attention would be paid to the defence. " As
God, He knew that any answer which He might muke would be wrested to His prejudice." St. Jerome.
71 The high priest, abandoning the testimony as worthless, seeks to elicit a confession from Christ Himself.
To force it He makes use of the most solemn ad j uration, and questions nim on the weightiest point, whether
He claimed to be the Messiah, nay, the Son of God.
73 This was a Jewish mode of affirmation, not unknown to the Greeks.
13 God displaying His majesty. 74 This will be accomplished in the last judgment.
74 This act was a usual signification of horror and grief.
,G It could not have been deemed blasphemy to put Himself forward as the Messiah, since this office was
commended by the prophets, and public expectation was directed to His coming. Neither could it appear
blasphemy to call Himself the Son of God, in the sense in which the just, or even the eminent servants of
God, the prophets, or high functionaries, are so styled. The appellation as used -by the priest in his interro
gatory, and as assented to by Christ, must have implied a claim to Divine honors, in virtue of an ineffable Son-
ship. 17 The high priest exhibits nothing of the calmness of judicial inquiry. He gives vent to his feelings, and
having declared his own judgment, he appeals to those around him, not so much to ask their opinion, as to
demand their adhesion.
78 The Sanhedrim had no longer the absolute power of life and death : but they expressed their judgment
that He was guilty of blasphemy, which the Mosaic law punished with death. Their sentence could not be
put in execution without the concurrence of the Roman governor : wherefore they sought pretexts for accus.
ing Him before the civil tribunal.
70 Struck Him with the clenched fist. "He shall give the cheek to him that striketh Him: He shall be
filled with reproaches." B0 Having first blindfolded Him.
nn G. P. "yet they found none." oo John 2 : 19.
PP G. P. " What is it which these witness against Thee?"
qq G. P. "answered and." Critics. V. B. L. Z. It. Orig. rr Supra 16 : 16.
* Supra 16 : 27 ; Rom. 14 ; 10 ; 1 Thess. 4 : 15. tt G, P. « His." V.-B. D. L. Z. versions.
uu Lev. 24 : 16. w Isaiah 50 : 6; Mark 14 : 65. ww Lam. 3 : 30.

118

ST. MATTHEW XXVII.

68. Saying : Prophesy81 to us, 0 Christ, who is he that struck Thee ?
69. But Peter sat without** in the court ;82 and there came to him a
servant maid, saying : Thou also wast with Jesus the Galilean.
70. But he denied it before all, saying : I know not what thou sayest.
71. And as he went out of the gate,83 another maid saw him, and
she saith to those who were there : This man also was with Jesus of
Nazareth. 72. And again he denied it with an oath :84 I do not know the man.
73. And after a while, they who stood by, came and said to Peter :
Surely thou also art one of them, for even thy speech85 doth discover
thee. 74. Then he began to invoke curses86 on himself, and to swear that he
knew not the man. And immediately a cock crowed.
75. And Peter remembered the words of Jesus, which He had said:77
Before a cock crow thou wilt deny Me thrice. And he went out and
wept bitterly.87

CHAPTER XXVII.
THE CONTINUATION OF THE HISTORY OF THE PASSION OF CHRIST. HIS DEATH AND
BURIAL.
1. And when morning was come, all the chief priests and ancients of
the people took counsel against Jesus, that they might put Him to
death.3 a
2. And having bound Him, they led Him away ; and delivered Him
to Pontius Pilate, the governor.2

81 Declare to us, as from prophetic inspiration — divine for us.
82 The court-yard was in the middle of the building, whence Peter, coming from the Btreet, is said to have
entered inside, v. 58, whilst he is said to have sat without, it being outside the hall of judgment.
83 A sense of his danger, rather than a feeling of remorse, led him to move from the court. Before he had
succeeded in getting away, he was again challenged as a follower of Christ.

83 The Galileans, besides their accent, had other peculiarities of speech.
80 He invoked vengeance on himself, if he spoke not what was true.
87 "He goeth forth from the assembly of the wicked to wash away with bitter tears the stain ofhis
cowardly denial." St. Jerome.
1 The counsel of Caiphas was followed by a larger assembly held early in the morning, to devise means for
insuring tbe death of Christ: or probably the evangelist here resumes the narrative ofthe proceedings
against Christ, hy stating the result of the trial before Caiphas, which was followed by measures adopted and
put in execution at early dawn. The ordinary hours of judicial proceedings were not regarded in this excit
ing case.
a Pontius Pilate governed Judea as a province of the Roman empire. It ranked only as a lesser province,
and its procurator was subordinate to tho President of Syria; but Pilate exercised proconsular authority, with
power of life and death. See Joseph. A. 8, 1. 1, and B. 2, 7, 1.
xx Luke 22 : 55 ; John 18 : 17. yy G. P. " unto him." V. B. D. L. versions, critics.
a Mark 15 : 1 ; Luke 23 : 1 ; John 18 : 28.

ST. MATTHEW XXVII. 119
3. Then Judas, who betrayed Him, seeing that He was condemned,
repented,3 and brought back the thirty pieces of silver to the chief
priests and the ancients,
4. Saying: I have sinned by betraying justb blood. But they said:
What is that to us ? Look thou to it.
5. And casting down in the temple the pieces of silver, he departed ;
and went and hanged himself.4
6. But the chief priests took the pieces of silver, and said : It is not
lawful to put them into the treasury,5 because it is the price of blood.
7. And after they had consulted together, they bought with them the
potter's field, to be a burying-place for strangers.6
8. For this cause that field was called [hakeldama]" The field of blood,
even to this day.7
9. Then was fulfilled that which was spoken by Jeremiah8 the prophet,
who saith : And they took the thirty pieces of silver, the price of Him
who was priced, whom they of the children of Israel did price.
10. And they gave them for the potter's field, as the Lord appointed
me.d 11. And Jesus stood before the governor,9 and the governor asked
Him, saying : Art Thoue the king of the Jews ?10 Jesus saith to him :
Thou sayest it.f
12. And when He was accused by the chief priests and the ancients,
He made no answer.
13. Then Pilate saith to Him : Dost Thou not hear how many things
they testify against Thee.11
14. And He answered not a word,12 so that the governor wondered
exceedingly.13

3 Not in a salutary manner. Remorse does not entitle us to pardon. We must sue for mercy, and hope in
the Divine goodness.
1 From the Acts it appears that he fell to the ground, and his bowels gushed out. The two statements are
perfectly reconcilable, if we suppose that, whilst still alive, he fell from on high against a rock.
5 Corbona. The treasury for offerings. The term, in Syriac, signifies offering.
s The field being already used for supplying potters with clay, had sunk in value, and was purchased for
this small sum.
' Some considerable time must have elapsed between the fact and the writing of this Gospel, to warrant
this phrase.
8 The text is found in Zachariah: "They weighed for my wages thirty pieces of silver. And the Lord said
to me : Cast it to the statuary, a handsome price that I was prized at by them. And I took the thirty pieces
of silver ; and I cast them into the house of the Lord to the statuary."
9 As one arraigned for trial.
10 The governor, without awaiting proofs, demands the confession of the charge.
« Pilate himself felt that their charges were groundless ; but he affected to give them weight, in order to
elicit a reply.
12 Christ answered no point of accusation.
" Pilate was astonished that Christ made no effort to defend Himself, and was so tranquil in circumstances
so perilous. t> P. B. V. B. (2 M. S.) versions. c From Acts 1 : 19. a Zach. 11 : 12.
e Mark 15 : 2 ; Luke 23 : 3 ; John 18 : 33. ' Supra 26 : 25, 81.

120 ST. MATTHEW XXVII.
15. Now on the solemn day,14 the governor was accustomed to re
lease to the people one prisoner, whom they would.
16. And heg had then a notorious prisoner, called Barabbas.
17. When therefore they were gathered together, Pilate said : Whom
•will ye that I release to you, Barabbas,15 or Jesus, who is called Christ?16
18. For he knew that they had delivered Him up through envy.17
19. And as he was sitting on the tribunal,18 his wife sent to him, say
ing : Have nothing to do with that just man : for I have suffered much
this day in a dream on account of Him.19
20. But the chief priests and the ancients persuaded the crowds that
they should ask Barabbas, and destroy20 Jesus.11
21. And the governor answered and said to them : Which of the two
will ye that I release to you ? But they said : Barabbas.
22. Pilate saith to them : What then shall I do with Jesus who is
called Christ ? They all say :* Let Him be crucified.21
23. The governor said to them : Why, what evil hath He done ? But
they cried out the more, saying : Let Him be crucified.22
24. And Pilate seeing that he did no good, but that rath'er a tumult
was made, took water and washed his hands before the crowd, saying :
I am innocent of the blood of this just man:' look ye to it.23
25. And all the people answered and said : His blood be on us, and
on our children.24
26. Then he released to them Barabbas, and having scourged Jesus,25
delivered Him to them to be crucified.

14 The paschal solemnity.
11 Origen says that Barabbas was also named Jesus, on which account Pilate designated him as son of
Abbas, and distinguished our Lord as called the Messiah. Some MSS. and versions support this opinion.
16 Pilate hoped by an appeal to their generous feelings to induce them to relent, and to grant as an act of
clemency, what they would refuse if called for in the name of justice.
11 The iniquity of the prosecution was manifest; but the weak governor durst not directly oppose it, or
openly avow his knowledge of the motives of the leaders.
18 This was in the open air.
13 God was pleased to use this means to warn Pilate not to yield to the unjust wishes of the Jews.
M Seek His death.
31 This is an incredible excess of human ingratitude and perfidy.
32 The shouts of an infuriate mob take the place of reason and justice.
33 This significant act could not exempt the weak governor from the guilt of sanctioning by the authority
of his office, the death of Christ. " Pilate, indeed," observes St. Ambrose, " washed his hands, but he did not
thereby wash away the guilt of his actions: for a judge should yield neither to public odium, nor to fear,
when the blood of an innocent man is in question." In Lucam 1. 10, n. 100.
24 This awful cry has drawn after it manifest and enduring vengeance.
25 Flagellation was anciently a part of the process, employed, like the torture, to force a confession : and
was also inflicted after sentence of death, as a preliminary to crucifixion. Pilate ordered it before sentence,
in the hope of appeasing the multitude. Luke 23 : 22. " Jesus then was delivered over to the soldiers to be
scourged, and the scourges cut in pieces that most holy Body, and that breast, which was the shrine of the
Deity." St. Jerome.
s G.P."they." h Mark 15:11; Luke 23:18; Johnl8:40; Acts 3 : 14.
" G. P. 4- " unto him." V. A. B. D. K. versions, critics. k B. D. Chrys.

ST. MATTHEW XXVII. 121
27. Then the soldiers of the governor1 took Jesus into the hall,26 and
gathered together unto him the whole band.27
28. And they stripped Him, and put a scarlet cloak28 about Him.
29. And having platted a crown1" of thorns,29 they put it on His head,
and a reed in His right hand. And they bowed the knee before Him,
and mocked Him, saying : Hail, king of the Jews.
30. And they spat upon Him, and took the reed, and struck His
head. 31. And after they had mocked Him, they took off the cloak from
Him, and put on Him His own garments, and led Him away to crucify
Him. 32. And as they went out, they found a man of Cyrene,30 named
Simon :n him they forced31 to take up His cross.32
33. And they came to a place called Golgotha,33 that is, Place of a
skull.0 34. And they gave Him to drink wine34 p mingled with gall.35 And
when He had tasted, He would not drink.36
35. And after they had crucified Him,37 they divided His garments, q
casting lots, that what was spoken by the prophet might be fulfilled,
who saith : They divided My garments among them : and on My ves
ture they cast lots.1
30 The pretorium, or governor's hall of audience. There was an open court in the midst of it. It had been
Herod's palace.
31 The band or cohort was the tenth part of a legion, and consisted of from 525 to 600, or 1000 men. The
cohort in Jerusalem during the Passover was large.
33 Probably a worn-out cloak of one of the officers.
39 It cannot be ascertained what kind of prickly shrub was used for this purpose. Mockery, rather than
torture, seems to have been designed.
20 A Jewish colony had settled at Cyrene, in Africa, in the time of Ptolomreus Lagus. A city in Syria and
another in Cyprus bore the same name. This man was probably born there, or at least derived his origin
from it.
31 The term here employed is generally used to signify "pressing" by public authority.
33 The cross was, in the first instance, put upon the shoulders of our Lord Himself, as it was customary for
the convict to carry the instrument of his punishment. The fear of losing their victim before their vengeance
had been sated, led the persecutors to transfer the burden to this stranger. Some think that Simon only
aided in carrying tbe cross.
33 Golgotha in Chaldee signifies a skull. This name seems to have been given to the hill, from the fact that
the skulls of criminals were strewed there. It is outside Jerusalem. Calvary, in Latin, bears the same
meaning. 31 G. signifies a very inferior kind of wine, of an acid taste.
35 The term is explained of wormwood, which was mixed with the wine to correct its acidity. The potion
was usually given to persons about to endure a painful death, in order to render them less sensible to their
torments. G. denotes its bitterness, without determining its nature.
36 Christ would not accept this slight alleviation of His sufferings.
37 The crucifixion was usually performed by lifting up the culprit on tbe cross, or making him mount on it
by the aid of a step-ladder, or leap upon it, as it was not generally high, the feet of the sufferer being only
about three feet from the ground. The body was sustained by a piece of wood, on which he sat, or rode, and
the hands were nailed to the extremities of the transverse piece of wood. The feet were usually tied, but
those of our Redeemer were pierced with nails. The cross was of the form of the Greek letter T.
1 Mark 15 : 16 ; Ps. 21 : 17. - Jonn 19 : 2-
n Mark 15 : 21 ; Luke 23 : 26. ° Mark 15 : 22; Luke 23 : 33; John 19 : 17.
p P. "vinegar." V. 4 MSS. versions. 9 Mark 15 : 24; Luke 23 : 34.
' Ps. 21 : 19; John 19: 24.

122 ST. MATTHEW XXVII.
36. And they sat and watched Him.38
37. And they put over His head His charge, written :39 This IS Jesus
THE KlN& OP THE JEWS.40
38. Then were crucified with Him two robbers : one on the right hand,
and one on the left.
39. And they that passed by, blasphemed418 Him, wagging their
heads.42 40. And saying : Vah, Thou who destroyest the temple of God, and
in three days dost rebuild it, save Thyself: if Thou art the Son of God,
come down from the cross.
41. In like manner also the chief priests with the scribes and ancients,
mocking, said :
42. He saved others ; himself he cannot save : if he is King of Israel,
let him now come down from the cross, and we will believe him.43
43. He trusted in God : let Him now deliver him, if He love44 him :
for he said : I am the Son of God.
44. And the robbers also, who were crucified with Him, reproached
Him45 in like manner.
45. Now from the sixth hour there was darkness* over the whole
earth,46 until the ninth hour.
46. And about the ninth hour, Jesus' cried out with a loud voice,47

33 To prevent His being taken down by His friends.
30 The charge for which he suffered.
40 Divine Providence so ordained that He should be declared the King ofthe Jews, even on the instrument
of His death.
11 Used insulting, opprobrious language.
43 This exactly corresponded with the prophecy : " All they who saw Me laughed Me to scorn : they shoot
out the lip, and wag the head."
43 Our Lord had given sufficient evidences of His Divine power. He remained -on the cross to consummate
the work of our redemption.
44 G. corresponds with H. to take delight in. The Psalmist has said, in the language of the scorners : " He
hoped in the Lord, Let Him deliver Him : let Him save Him, seeing He delighteth in Him." In the book of
Wisdom the impious are represented as deriding the just man : " He boasteth that he hath the knowledge of
God, and calleth himself the Son of God— and glorieth that he hath God for his father. If he be the true Son
of God, He will defend him, and will deliver him from the hands ofhis enemies. Let us examine him by
outrages and tortures, that we may know his meekness, and try his patience. Let us condemn him to a
most shameful death." It is hard to limit aU this to an ordinary just man. The Divine object of prophecy
bursts forth from under the veil.
43 St. Jerome and St. Chrysostom think that in the commencement both robbers reviled Him. St. Am
brose concurs in this conjecture, but proves that the plural number is often used in reference to the act of
an individual.
43 Land. It is disputed whether this must be restricted to Judea, which is sometimes designated by the
same terms in Greek. The darkness could not have been an eclipse of the sun, since it was the full moon,
when the sun is in the opposite side of the heavens. It was evidently a preternatural obscuration. St. Je
rome refers to Amos : " And it shall come to pass iu that day, saith the Lord God, that tbe sun shall go down
in midday, and I will make the earth dark in the day of light." " It appears to me that the great luminary
of the world bid his rays, not to witness the Lord hanging on the cross, and not to afford light to the impious
blasphemers." St. Jerome.
" This was preternatural. The voice of the dying is extremely feeble, especially after great suffering and
exhaustion. 3 P. " reviled." Ps. 21 : 8. i Amos 8 : 9.

ST. MATTHEW XXVII. 123
saying : Eli, Eli, lamma sabachtani ?™ that is, My God, My God, why
hast Thou forsaken Me ?48
47. And some who stood there and heard, said : This man calleth
Elias.49 48. And immediately one of them ran, and took a sponge, and soaked
it in vinegar, and put it on a reed, and gave Him to drink.50
49. And the others said : Hold, let us see whether Elias will come
to deliver Him.51
50. And Jesus again crying with a loud voice/ yielded up His
Spirit.52 51. And behold the veil of the temple1" was rent in twain from the
top even to the bottom,53 and the earth quaked, and the rocks were
rent.54 52. And the monuments" were opened, and many bodies55 of the
saints, who had slept, arose.56
53. And they came out of the monuments, after His resurrection,57
and went into the holy city, and appeared to many.
54. !N"ow when the centurion, and they who were with him watching
Jesus,58 saw the earthquake, and the things which took place, they were
greatly tdrrified, saying : Indeed this was the Son of God.59
55. And many women were there,7 afar off, who had followed Jesus
from Galilee, ministering to Him :M
43 This vehement appeal was intended to awake our attention to the cause ofthe mysterious abandonment
of Christ to His enemies. Tbe Father so far forsook Him, as to leave Him in their hands, to be tormented
and put to death : and although Christ well knew the cause, He asks it, that the reality and depth of His
sufferings may be known, and their cause diligently examined hy His followers. Conscious to Himself of no
fault, He addresses the Father, as if inquiring into an unknown cause, which we should seek to discover.
This was not an expression of despair, since it was followed hy the resignation of His soul into the hands of
His Father. " Be not astonished at the humility of His words, and the complaint of being forsaken, since
you know the form of a servant, in which Ho appears, and you behold the scandal of the cross." St. Jerome.
43 It was an opinion among the Jews, that Elias sometimes appeared to deliver men from death. St. Je
rome conjectures that the Roman soldiers mistook the words.
30 Christ had said: "I thirst;" which led to this act.
61 His enemies were unwilling that the slightest relief should be afforded to Him, of whose possible deliver
ance by Elias they spoke with bitter irony.
M The words which He then uttered were : " Father, into Thy hands I commend My spirit."
33 It was sixty feet long, and extremely thick.
34 The concurrence of these extraordinary events could not be considered fortuitous. Stupendous fissures
still remain in the rocks.
55 The bodies were reanimated.
x The graves were thrown open at the death of Christ, but the dead arose only after His resurrection : since
He is the first-born of the dead.
" The evangelist mentions by anticipation the resurrection of Christ.
53 Lest His body should be taken away by His followers.
53 Luke relates that he styled Him " a just man." He may have used both expressions. The phenomena
which he witnessed gave him evidence of the extraordinary character of the sufferer. Divine light was given
him to recognize Him as the Son of God, such as He had proclaimed Himself.
30 Tbey rendered to our Lord all kind offices, supplying and preparing His food, and otherwise attending
to all His wants.
u This was in Syro-Chaldaic. It differs slightly from the Psalmist 21 : 2.
v Luke 23 : 46. w 2 Chr. 3 : 14.
i Ehem. P. "graves." uvrif.ua. y G. P. " beholding."

124 ST. MATTHEW XXVIII.
56. Among whom was Mary Magdalen, and Mary the mother of
James and Joseph, and the mother of the sons of Zebedee.
57. And when it was evening,2 there came a rich man of Arimathea,
named Joseph, who himself also was a disciple of Jesus'.
58. He went to Pilate, and asked the body of Jesus.61 Then Pilate
commanded that the body should be delivered up.
59. And Joseph taking the body, wrapped it in a clean linen cloth,62
60. And laid it in his own new monument, aa which he had hewn out
in the rock. And rolled a great stone to the door of the monument, and
went away.
61. And Mary Magdalen was there, and the other Mary,bb sitting
over against the tomb.
62. And the next day, which followed the day of Preparation,63 the
chief priests and the Pharisees came together to Pilate,64
63. Saying : Sir, we remember that that deceiver said while He was
yet alive : After three days I will rise.65
64. Command, therefore, the tomb to be made secure until the third
day : lest His disciples come,00 and steal Him away, and say to the
people: He is risen from the dead; and the last error will be worse than
the first.
65. Pilate said to them : Ye have a guard :66 go, make it secure, as
ye know how.
66. And they went and made the tomb secure,67 sealing the stone,68
with the guard.69

CHAPTER XXVIII.
THE RESURRECTION OF CHRIST. HIS COMMISSION TO HIS DISCIPLES.
1. And8, at the end of the Sabbath,1 -when it began to dawn towards

cl The hodies of crucified persons were usually left unburied. It was a favor to deliver them to the friends.
63 It is called sindon, very fine linen. The term is used in Greek and Latin.
G3 The parasceve, or preparation for the Sabbath, was Friday. On that day meat was dressed for the day
following. M Although this Sahhath was the most solemn in the year, on account of the concurrence of the Passover,
they did not scruple to apply to Pilate to take measures of precaution, leet the report of the resurrection of
Christ should he circulated with success. The application was made at the commencement of the Sahhath,
that is, at sunset on Friday, which is here called the morrow, or day after parasceve.
cs This is a remarkahle proof that Christ foretold His resurrection in terms not easily mistaken.
6(5 Te can take a guard. The Latin term for "watch" is used.
67 They doubtless examined it, in order to ascertain that the body was still there.
68 This was done by affixing a seal to ropes drawn around the sepulchre. The seal was probably of the
Roman governor. M The guards were Romans.
1 After the Sabbath, which ended at sunset.
z Mark 15 : 42; Luke 23 : 50; John 19 : 38. aa Rhem. G. V. bb Supra v. 56.
cc G. P. "by night." V. 9 MSS. versions, critics. a Mark 16 : 1 ; John 20 : 11.

ST. MATTHEW XXVIII. 125
the first day of the week, Mary Magdalen and the other Mary came to
see the tomb.2
2. And behold there was a great earthquake.3 For an angel of the
Lord descended from heaven, and came, and rolled back tho stone, and
sat upon it.
3. Andb his countenance was as lightning, and his raiment as snow.
4. And through fear of him the guards were panic stricken, and they
became as dead men.
5. And the angel answered and said to the women :4 Fear not ye ;
for I know that ye seek Jesus, who was crucified.
6. He is not here; for He is risen, as He said. Come, and see the
place where the Lord5 was laid.6
7. And go quickly, and tell His disciples that He is risen : and be
hold, He will go before you into Galilee ;7 there ye will see Him. Lo,
I have told0 you.8
8. And they went out quickly from the monument with fear9 and
great joy, and ran to tell His disciples.
9. And4 behold Jesus met them, saying, Hail.10 But they came up,
and took hold of His feet,11 and worshipped Him.
10. Then Jesus said to them : Fear not. Go, tell My brethren to
go into Galilee;0 there they shallsee Me.
11. And when they12 were departed, behold, some of the guards came
into the city, and told the chief priests all that had happened.
12. And when they were assembled together with the ancients, and
had taken counsel, they gave a great sum of money to the soldiers,

3 They came to embalm the body, not haying had an opportunity to do it before the burial, as was usually
done. They were not apprised that the tomb was sealed and guarded.
3 The earthquake took place as Christ arose from the dead. Whilst the sepulchre was still sealed, He came
forth immortal.
* From a comparison of this narrative with those of the other evangelists, it appears that Mary Magdalen
was not present at this time. She is thought to have hurried away from the sepulchre when she saw the
stone removed, in order to apprise Peter and John, as she feared that the body had been taken away by the
Jews. The other Mary, with other devout women, advanced, and saw the angel.
* This expression is a strong indication of the divinity of Christ.
6 There was an inner chamber in the sepulchre, in which the body was laid. Two angels were seen by the
women, at the two extremities of the place which it had occupied.
7 Christ manifested Himself also in Jerusalem, and at £mmaU6 ; but He appointed Galilee as a place of
general meeting for His disciples.
8 There was no reason why the angel should lay stress on his own asseveration ; but he might with great
propriety refer to the prediction of our Lord Himself. " He said to you." Mark 16:7.
s The extraordinary and unexpected intelligence produced awe and trembling, together with joy, such
emotions being closely connected.
10 It corresponds to H. " Peace be to you."
11 It was customary in the East to kiss the feet in token of great respect. The vestige of this usage re
mains in the honor rendered to the Sovereign Pontiff.
1Z The angels withdrew instantly.
1P.-G.T. » V. prsedixi.
<* G-. P. + " as they went to tell nis disciples." V. B. D. versions, fathers, critics.
e Supra 27 : 8. G. P. "and."

126

ST. MATTHEW XXVIII.

13. Saying: Say ye: His disciples came hy night, and stole Him
away, while we were asleep.13
14. And if this shall be heard by the governor,, we will persuade14 him,
and make you secure.15
15. So they took the money, and did as they were taught : and this
was spread abroad among the Jews even unto this day.16
16. And the eleven disciples went into Galilee, to the mountain,17
where Jesus had appointed them.f
17. And seeing Him, they adored Him, but some doubted.18
18. And Jesus came and spake to them, saying : All power is given
to Me19 in heaven and on earth.
19. Go ye, therefore, and teachg all nations ; baptizing2011 them in the
name of the Father, and of the Son, and of the Holy Spirit,21
20. Teaching them to observe all things whatever I have commanded
you :22 and behold I am with you all days, unto the end of the world.231

13 This was an absurd tale, since they could not testify to what was done during their sleep. See S. Aug. in
Ps. 63, v. 7. Besides, Roman soldiers durst not sleep on guard. It is utterly incredible that the disciples
could have removed the stone, and carried away the body, without awakening persons around the sepulchre.
14 Prevail on him to let the matter pass.
,s Preserve them from molestation.
IG Men easily believe the grossest fictions which harmonize with their prejudices and interests.
11 We know not what mountain.
18 More than five hundred brethren were present on this occasion. Some who at first doubted of His re
surrection, seeing Him manifestly, adored Him.
13 As man, Christ received power from His Father. As God, He says : " All My things are Thine, and Thine
are Mine." John 17 : 10.
30 In its Hellenistic use it is applied to bathing, and sometimes to minor ablutions.
31 This formulary has been used in baptism from the Apostolic age, and is essential " that they who are of
one Divine Nature, may be united in imparting grace. The name of the Trinity is one God." St. Jerome.
33 Besides the doctrinal instructions, by which the unbeliever is moved to faith, and disposed for baptism,
tbe practical duties of religion are to be diligently unfolded.
123 The perpetuity of the commission, without any interruption, is here fully expressed. The authority to
teach and baptize, with all the functions consequent thereon, remains forever. The apostolic ministry con
tinues to the end of the Christian dispensation, which is to last till time shall merge into eternity.
f ICor. 15: 6. % Mark 16 : 5.
fa Mark 7:4; Luke 11 : 38. i G. P. " Amen." V. critics.

PREFACE
TO THE GOSPEL OF ST. MARK.

St. Mark, a native of Judea, or of Syria, was the spiritual child of
St. Peter," begotten in the Gospel, and his favorite disciple. He ac
companied the apostle in his first journey to Rome, and there committed
to writing the chief facts of the life of our Lord, which St. Peter related
in his discourses. This is generally believed to have taken place about
the year 43, in the lifetime of St. Peter, who gave his sanction to it ;
although St. Irenaeus states that it occurred after the departure of the
apostles, which, if meant to mark their martyrdom, as they contend,
would give a much later date to this Gospel. It is now admitted by all
that he wrote in Greek, which language was in general use at Rome at
that period. From a comparison of the two Gospels, it would appear
that St. Mark had before him the Gospel of St. Matthew, which he
abridged : attending more to the order of events, and giving a summary
of the discourses of our Lord, but adding several miracles and entering
into greater details of some facts, which he describes more vividly. The
authenticity of the last twelve verses of this Gospel has been called in
question, because they are wanting in some MSS. : but as they were
read by St. Irenaeus, are found in almost all the ancient manuscripts
and Oriental versions, and as they form a natural conclusion to the
history, they are justly considered of undoubted authority. Their omis
sion probably was owing, in the first instance, to the loss of the last
portion of the manuscript, or to the difficulty of the matter which they
record. St. Mark founded the see of Alexandria, which ranked in the
hierarchy next to that of Rome. » 1 Peter v. 13.

THE HOLY GOSPEL OF JESUS CHRIST

ACCORDING TO

MARK.

CHAPTER I.
THE PREACHING OF JOHN THE BAPTIST. CHRIST IS BAPTIZED. HE CALLS HIS
DISCIPLES.
1. The beginning of the gospel1 of Jesus Christ, Son2a of God.
2. As it is written in Isaiah' the prophet :° Behold I send Mine angel
before Thy face, who shall prepare Thy way before Thee.
3. A voice of one crying in the desert :d Prepare ye the way of the
Lord ; make straight His paths.
4. John was in the desert baptizing, and preaching the baptism of
penance unto3 remission of sins.
5. And6 all" the country of Judea and allf those of Jerusalem went
forth to him, and wereg baptized by him in the river5 Jordan confessing
their sins.
6. And John was clothed with camel's hair,11 and a leathern girdle
about his loins : and he ate locusts' and wild honey.

1 The commencement ofthe good news of salvation through Christ was made when John began his minis
try. This may be pleonastic, equivalent to " The Gospel."
2 Matthew began his gospel by the genealogy of Christ according to his human nature. Mark at once pro
claims Him " Son of God."
3 The ablution was intended to represent purification from sin, which was to be obtained by repentance
and change of life. Pardon was promised to the penitent.
4 Great multitudes.
5 Jordan is styled a river, because the readers in the West, for whom Mark wrote, may not have known
the geography of Judea.
a Infra v. 11.
b G. P. "in the prophets." V. B. D. L. versions, Irenseus, Origen, Eusebius, critics.
c Mai. 3:1. It is quoted here under the name of Isaiah, with whose prediction it is immediately con
nected, probably because it was not usual to quote the minor prophets by name, their works being regarded
as appendixes to the greater prophets. St. Jerome thinks that the name was inserted by some copyist.
& Isaiah 40 : 3; Matt. 3 : 2; Luke 3:4; John 1 : 23.
e Matt. 3:5. ' G. P. V. B. D. versions, critics.
s G. P. + " all." V. B. D. L. versions, critics. 1" Matt. 3:4. ¦ Lev. 11 : 22.
9

130 ST. MARK I.
7. And he preached, saying : There cometh after me One mightier
than I ;k the latchet of whose shoes I am not worthy to stoop down and
loose. 8. I have1 baptized you in water, but He will baptize you in the Holy
Spirit. 9. And it came to pass in those days that Jesus came from Naza
reth of Galilee, and was baptized by John in the Jordan.
10. And forthwith,6 coming up out of the water, he7 saw the hea
vens opened, and the Spirit, as a dove, descending, and remaining111 on
Him. 11. And a voice came from heaven : Thou art My beloved Son, in"
Thee I am well pleased.
12. And immediately the Spirit drove8 Him0 out into the desert.p
13. And He was in the desert forty days and forty nights :q and was
tempted by Satan, and was with beasts,9 and the angels ministered to
Him.10 14. And after John was delivered up,11 r Jesus came into Galilee,
preaching the gospel of the kingdom of God.12
15. And saying the time is fulfilled,13 and the kingdom of God is at
hand : repent8 and believe the gospel.14
16. And as He was walking15 by the sea of Galilee,' He saw Simon16 and
Andrew his brother, casting nets" into the sea (for they were fishers).
17. And Jesus said to them : Come after Me, and I will make you
become fishers of men.

B The frequent use of this adverb is a peculiarity of St. Mark.
1 John saw the heavens opening, and the dove descending upon Christ, as He ascended from the water.
8 This is a strong expression of the Divine impulse, under which our Redeemer rapidly fled into the desert
after His baptism. He acted, nevertheless, with entire freedom.
9 The humiliation of our Lord, who vouchsafed to pass forty days far from human society in the deep forest,
where wild beasts roved and howled, was worthy of special observation.
10 The angels gave support and consolation to the human nature of Christ, whom, by the command of the
Pather, they adore.
11 Committed to prison.
13 The good tidings of the reign of the Messiah.
J3 The time marked by the prophets was at its term. The sceptre had passed from Juda — the seventy
weeks of years, specified by Daniel, from the issuing ofthe order for rebuilding Jerusalem, had come to their
close. The Jews generally were convinced that the time for the appearance of the Messiah was at hand.
14 Believe the good tidings of salvation, and accept them with thankfulness.
" Walking along the border of the lake.
" Simon, although the younger of the two, and originally presented to Christ by his brother, is named
first, through respect for the primacy subsequently given him.
t Matt. 3 : 11 ; Luke 3 : 16 ; John 1 : 27. * 1 G. P. + "indeed." V. — B. L.
m Luke 3 : 22 ; John 1 : 32. G. P. — V. 4 MSS. Sax.
n G. P. "in whom." V. D. L. versions, critics.
° Matt. 4 : 1; Luke 4:1. P G. P. "there." V. — MSS. versions.
1 G. P. — " forty nights." V. 3 MSS. Ar. Copt. Ethiop. Sax. r Matt. 4:12; Luke 4 : 14 ; John 4 : 43.
¦ V. poenitemini. Bhem. " Be penitent." t Matt. 4:18; Luke 5:1.
» G. P. "a net."

ST. MARK I. 131
18. And immediately leaving their nets, they followed Him.17
19. And going on thence a little farther, He saw James the son of
Zebedee, and John, his brother, who also were mending their nets in
the boat.
20. And forthwith He called them. And they left their father Zebe
dee with his hired men, in the boat, and went after Him.
21. And they enter into18 Capharnaum/ and forthwith on the Sab
bath daysw He entered into the synagogue, and taught them.19
22. And they were astonished at His doctrine :20 for He was teaching
them as one having authority," and not as the scribes.21
23. And there was in their synagogue a manv with an unclean spirit,22
and he cried out,
24. Saying:2 What have we to do with Thee,™ Jesus of Nazareth?
art Thou come to destroy us ?23 I knowbb who Thou art,24 the Holy One of
God.25 25. And Jesus threatened00 him, saying : Be silent,80 and go out of
the man.'"1
26. And the unclean spirit tearing him,27 and crying out with a loud
voice, went out of him.
27. And they were all amazed, so that they questioned among them
selves,28 saying: What is this ? what new teaching is this ? for with au
thority He commandeth even the unclean spirits,29 and they obey Him.
28. And His fame was spread forthwith through the whole country
of Galilee.

17 Christ was not unknown to them, so that their prompt abandonment of all things to follow -Him is not
as strange as it appears.
18 Christ had gone out from it to the side of the lake.
13 Exhortations were delivered in the synagogue by private individuals, who felt disposed to expound the
Scripture for general edification, fo that Christ did not depart from established usage in addressing the
hearers. 20 At the manner of His teaching.
21 Their expositions of the law betrayed the uncertainty of their views. They spoke with the hesitancy of
mere human counsellors.
3i A demon prompting to impurity; or pimply an evil spirit.
23 By restraining them and confining them to the abyss.
31 The knowledge which the demons had of Christ was conjectural, from the Divine works which He per
formed. 3S This appellation peculiarly belongs to Christ, whom the Father sanctified by adorning his humanity with
all holiness which can be communicated to created being. In the splendor of holiness from the womb be
fore the day-star He was begotten.
33 This prohibition was directed to prevent any opposition to the action of Christ in behalf of the suffering
man : and the premature manifestation of His Divine character.
-7 HaviDg thrown him into violent spasms.
28 Tbey asked one another.
29 Exorcists by prayer sought to expel the demons : Christ commanded them to go forth.
v Matt. 4: 13 ; Luke 4 : 31.
iv P. "on the Sabbath day." * Matt. 7 : 28 ; Luke 4 : 32.
y Luke 4 : 33. z P. " let us alone." V. B. D. versions, critics.
a» Matt. 8 : 29. bb G. P. " Thee." B.
cc G. P. " rebuked." V. comminatus est. *• G. P. "of him."

132 ST. MARK I.
29. And immediately when they went out of the synagogue, they30
came into the house of Simon80 and Andrew,31 with James and John.
30. And Simon's mother-in-law lay sick of a fever, and forthwith
they tell Him of her.
31. And coming to her, He raised her up, taking her by the hand :
and immediately the fever left her,f( and she ministered32 to them.
32. And when it was evening1581 after sunset,33 they brought to Him
all34 who were ill, and those possessed with devils.
33. And all the city35 was gathered together at the door.
34. And He healed many who were troubled with various diseases ;
and cast out many devils, and suffered them not to speak, because36 they
knew Him.hh
35. And rising very early,37 He went out and departed into a desert
place, and He there prayed.38
36. And Simon and those with him, followed after Him.39
37. And when they had found Him, they said to Him : All are seek
ing Thee.
38. And He saith to them : Let us go into the neighboring towns and
cities," that I may preach there also : for I camekk for this purpose.
39. And He was preaching in their synagogues, and in all Galilee,
and casting out devils.
40. And a leper came to Him, beseeching Him :u #nd kneeling down
said to Him : If Thou wilt, Thou canst cleanse me.
41. And Jesus having compassion on him, stretched forth His hand,
and touched him, and said to him : I will : Be thou cleansed.
42. And as He spake, immediately the leprosy departed from him,
and he was cleansed.
43. And He strictly charged him,40 and forthwith sent him away ;41
44. And saith to him : See thou tell no one ;mm but go show thyself

80 Christ aud the four disciples afterwards specified.
31 St. Matthew calls it the house of Peter. Andrew dwelt with him. They were of Bethsaida, but had
probably taken up their residence at Capharnaum.
32 She prepared dinner and served them at table.
33 It being the Sabbath. The Jews would not do anything that required corporal labor on the Sabbath,
so that they would not carry the sick to be cured.
31 Many. The interchange of these words is frequent.
3S A vast number ofthe citizens. 3B That tbey knew Him.
31 G. implies that night was not yet entirely over.
38 The aptitude of solitude for prayer is insinuated by this fact.
38 G. signifies to pursue, as one enemy pursues another : but it is here used for eager pursuit, prompted by
attachment. 40 The charge is stated in the following verse. « It implies abrupt dismissal.
ee Matt. 8 : 14. ff Luke 4 : 38.
SB Supra v. 21. hh Luke 4 : 41.
'¦ P. — " and cities." G. is understood of villages, or unwalled towns. V. D. versions.
kit G. P. " came I forth" from Capharnaum. V. refers to the object for which Christ came on earth.
II Matt. 8:2; Luke 5:12. mm p. " nothing to any one." V. MSS. versions.

ST. MARK II. 133
to the high priest/2 na and offer for thy cleansing what Moses com
manded,00 for a testimony to them.43
45. But he44 went out and began to publish45 and blaze abroad the
matter, so that He could not openly go into the city ;46 but was without
in desert places, and they nocked to Him from all sides.

CHAPTER II.
CHRIST HEALS THE MAX SICK OF THE PALST : CALLS MATTHEW : AND EXCUSES HIS
DISCIPLES.
1. And after some days He again entered into Capharnaum.1 a
2. And it was heard that He was in the house, and many came to
gether, so that there was no room, not even at the door ;2 and He spake
to them the word.3
3. And they came to Him, bringing a paralytic' who was carried by
four. 4. And when they could not present" him to Him, on account of the
crowd, they unroofed the place4 where He was : and making an open
ing,5 they let down the bed wherein the paralytic lay.
5. And Jesus seeing their faith, saith to the paralytic : Child, thy
sins are forgiven thee.
6. And some of the scribes were sitting there, and thinking in their
hearts :
7. Why doth this man speak thus ? Heblasphemeth.4 Who can for
give sins, but God only ?e
8. And Jesus presently knowing in His spirit, that they so thought*

42 It was not necessary that the leper should appear before the high priest.
43 Through regard for the law. " The leper.
45 This phrase is very familiar to this evangelist. The leper forthwith announced his wonderful cure.
16 On account ofthe crowds attracted to Christ by the statement of the leper, He could not openly go into
the city without great inconvenience.
1 Probably Peter's bouse. 3 In front ofthe house.
3 The word of instruction.
4 The staircase was outside, and the roof flat. Some ofthe tiles were removed to let down the sick man.
This could be done without much difficulty, especially if there were already a trap-door, or opening, although
not sufficiently large. It is thought that he was let down into th* court, in front of the spot from which
Christ was teaching. The houses were built in a square form, and iTiclosed a large yard.
5 G. expresses a forced opening.
mi G. P. "the priest." oo Lev. 14 : 2.
a Matt. 9:1. » Matt. 9 : 2 ; Luke 8 : 18,
c P. "come nigh unto Him." V. B.
d G. P. " Why doth this man thus speak blasphemies ?" V. B. D. L. versions.
e Job 14 : 4: Isai. 43 : 25. f P. "reason" — discuss.

134

ST. MARK II.

within themselves, saith to them : Why think ye these things in your
hearts ?
9. Which is easier, to say to the paralytic : Thy sins are forgiven
thee ; or to say : Arise,8 take up thy bed, and walk ?
10. But that ye may know that the Son of man hath power on earth
to forgive sins (He saith to the paralytic),
11. I say to thee : Arise,11 take up thy bed, and go into thy house.
12. And immediately he arose, and taking up his bed, went forth in
the sight of all, so that all wondered, and glorified God,1 saying : We
never saw the like.
13. And He went forth again to the sea-side :6 and all the crowd came
to Him, and He taught them.
14. And when He was passing by, He saw Levi,7 the son of Alpheus,
sitting at the receipt of custom, and saith to him : Follow Me. And
he rose up, and followed Him.
15. And it came to pass that as Hek reclined at table in his house,
many publicans and sinners reclined with Jesus and His disciples :
for they were many8 who followed Him.
16. And the scribes and the Pharisees, seeing Him eating with
publicans and sinners, said to His disciples : Why doth [your Master]
eat and drink with publicans and sinners ?
17. Jesus hearing this, saith to them : Those who are well have no
need of a physician, but those who are sick : for I came not to call the
just, but sinners.1
18. And the disciples of John and™ the Pharisees used to fast : and
they9 come, and say to Him : Why do the disciples of John and of the
Pharisees fast ; but Thy disciples do not fast ?
19. And Jesus saith to them : Can the companions of the bride
groom11 fast, as long as the bridegroom is with them ? As long as they
have the bridegroom with them, they cannot fast.
20. But the days will come when the bridegroom shall be taken away
from them :° and then they shall fast in those days.
21. ~Ho onep seweth a piece of undressed cloth on an old garment :
otherwise the new part taketh away from the old, and the rent is made
greater.

! To the border of the lake. ' He was also called Matthew.
Of the classes just mentioned. 8 Those publicans or others who had reclined at table.
s G. P. + "and." V. MSS. versions, critics.
h G. P. "and." V. MSS. versions, critics. i Matt. 9 : 8.
k G. P. "Jesus." V. MSS. critics.
1 G. P. + " to repentance." V. MSS. versions, critics. 1 Horn. 1:15.
m G. P. "of." V. A. B. critics. n G. P. "children of the bridechamber."
o Matt 9 : 15 ; Luke 5 : 35.. P G. P. + " also." V. MSS. versions, critics.

ST. MARK III. 135
22. And no one putteth new wine into old skins : otherwise the11 wine
will burst the skins, and both the wine will be spilt, and the skins lost :
but new wine must be put into new skins.
23. And it came to pass [again] as the Lord10 walked through the
grain-fields on the Sabbath, that His disciples began, in going forward,"
to pluck the ears of grain.
24. And the Pharisees said to Him : Behold, why do they on the
Sabbath that which is not lawful ?
25. And He said to them : Have ye never read what David did, when
he had need, and hungered himself, and those with him ?
26. How he went into the house of God under Abiathar12 the high
priest/ and ate the loaves of the presence, which it was not lawful for
any but the priests to eat,s and gave to those who were with him ?
27. And He said to them: The Sabbath was made for man, not man
for the Sabbath.13
28. Therefore the Son of man is Lord even of the Sabbath.

CHAPTER III.
CHRIST HEALS THE WITHERED HAND: HE CHOOSES THE TWELVE APOSTLES: HE CON
FUTES THE BLASPHEMY OP THE PHARISEES.
1. And He entered again into the synagogue,1 and a man was there
who had a withered hand.
2. And they watched Him, whether He would heal on the Sabbath,
that they might accuse Him.1
3. And He said to the man who had the withered hand : Stand up in
the midst.1"
4. And He saith to them : Is it lawful to do good on the Sabbath
days, or to do evil?2 to save life, or to kill? But they were silent.

10 The evangelist designates Christ emphatically " the Lord."
11 This is observed to show how slight the action was of plucking the ears.
12 He is called Achimelech, and said to be father of Abiathar. But he is likewise named Abiathar, father
of Achimeiecb. Several persons are mentioned in Scripture under two names.
13 This principle is to guide us in determining the circumstances which justify departure from the letter
of the law. Wherever the necessities of man require it, it is evidently allowable to omit what is merely a
ceremonial observance.
1 Of violating the sabbatical precept.
2 To injure or hurt. It does not refer to moral evil, which at no time is permitted. Our Lord, by the in
terrogative form, wished to awaken attention to the fact, that the Sabbath was not designed to prevent the
exercise of works of humanity.
q G. P. " new." V. MSS. versions. » 1 Kings 21 : 1 ; 22 : 9, 20 ; 2 Kings 8 : 17 ; 1 Chr. 18:16.
8 Lev. 24 : 9. a Matt. 12:9: Luke 6:6. b p. « stand forth."

136 ST. MARK III.
5. And looking round on them, with anger,3 being grieved at the
blindness of their hearts,4 He saith to the man : Stretch forth thine
hand. And he stretched it forth ; and his hand5 was restored.0
6. And the Pharisees going out immediately, took counsel* with the
Herodians against Him, how they might destroy Him.
7.- But Jesus withdrew with His disciples6 to the sea : and a great
multitude followed Him from Galilee and from Judea,
8. And from Jerusalem, and from Idumea,6 and from beyond the
Jordan : and those about Tyre and Sidon, a great multitude, hearing
what great things He did, came to Him.
9. And He spake to His disciples that a small ship should wait on
Him,7 because of the crowd, lest they should press on Him.
10. For He healed many, so that as many as had maladies rushed on
Him, that they might touch Him.
11. And the unclean spirits,8 when they saw Him, fell down before
Him, and cried, saying :
12. Thou art the Sonf of God. And He strictly charged them, that
they should not make Him known.9
13. And He went up into a mountain, and called to Him those whom
He would : and they came to Him.
14. And He appointed6 twelve that they should be with Him ; and
that He might send them forth to preach.
15. And He gave themh power to cure diseases, and to cast out
devils. 16. And to Simon He gave the surname Peter :
17. And10 James son of Zebedee, and John the brother of James : and
He named them Boanerges,11 which is, Sons of thunder :

3 Our Lord was susceptible of the ordinary human emotions as far as they are in harmony with reason and
virtue. His anger was just and holy. At the same time He pitied their blindness.
4 With the Hebrews the heart was the symbol of tbe understanding.
8 It recovered its vigor and pliability.
s This country had been conquered by Hircanus, and the inhabitants had submitted to circumcision, so that
they were regarded as Jews.
T Being on the bank of the lake, He wished a boat to be brought near, that at a small distance from the
shore He might teach the multitude.
8 Persons possessed by demons. ¦
8 This earnest solicitude to prevent the spreading of His fame and the announcement of His Divine Nature
was to avoid all appearance of ostentation and a premature disclosure, before men were prepared for the
belief of the mystery.
10 He chose.
11 Their zeal gave occasion to this appellation. Olshausen observes " that the early Fathers of the Church
were wholly right when they saw in the name a description of the spiritual character of the two sons of
Zebedee." c G. P. + " whole as the other." V. 6 MSS. versions, critics. d Matt. 12 : 14.
e G. P. invert. V. B. C. D. L. versions, critics. f The article is in Q.
s Bhem. " He made that twelve should be with Him." P. "He ordained twelve." This has a technical
force. Matt. 10 : 1 ; Luke 6 : 13.
a G. P. " and to have power."

ST. MARK III. 137
18. And Andrew, and Philip, and Bartholomew, and Matthew, and
Thomas, and James, son of Alpheus, and Thaddeus, and Simon the
Cananean, 19. And Judas Iscariot, who also betrayed Him.
20. And they went into the house,12 and the crowd cometh together
again, so that they could not even eat bread.13
21. And when His kinsfolk" heard of it,' they went out to lay hold of
Him :1S for they said : He is beside Himself.
22. And the scribes who came down from Jerusalem, said : He hath
Beelzebub,k and by the prince of the devils He casteth out the devils.
23. And after He had called them together, He said to them in para
bles : How can Satan cast out Satan ?
24. And if a kingdom is divided within itself, that kingdom cannot
stand. 25. And if a house is divided in itself, that house cannot stand.
26. And if Satan riseth up against himself, he is divided, and cannot
stand, but hath an end.16
27. No man can enter into the house of the strong one, and rob him
of his goods, unless he first bind the strong one, and then shall he
plunder his house.17
28. Truly I say to you, that all sins shall be forgiven to the sons of
men,18 and the blasphemies wherewith they shall blaspheme :
29. But he that shall blaspheme against the Holy Spirit, shall never
have forgiveness, but shall be guilty of an everlasting sin.1
30. Because they said : He hath an unclean spirit.19
31. And His mother and His brethren"1 came ; and standing without,
they sent to Him, calling Him.
32. And the crowd sat around Him ; and they say11 to Him : Behold
Thy mother and Thy brethren," without, seek for Thee.
33. And He answered them, saying : Who is My mother, and" My
brethren ?
34. And looking round on those who sat about Him, He saith : Be
hold My mother and My brethren.

13 The house was in Capharnaum, where Christ was then dwelling.
18 Christ and the disciples had not time to take their meals.
11 Some of His near relations did not believe in Him.
18 To protect Him, believing Him to be frantic. w Is coming to his end.
17 So Christ, by controlling the demoniac power, shows that He has bound fast the demon.
13 Forgiveness of all sins may he attained hy the penitent.
18 The evangelist adds these words to explain what Christ said.
i John 7:5. * Matt. 9 : 34.
1 P. " is in danger of eternal damnation." V. B. L. Matt. 12 : 31 ; Luke 12:10; 1 John 5:16.
m G. P. " His brethren and His mother." V. inverts. 4 MSS. also. Matt. 12 : 46 ; Luke 8 : 19.
n G. P. " said." V. 3 MSS. critics. o 9 MSS. " and Thy sisters." From v. 35, c. 6, 3.
p G. P. " or." V. 4 MSS. versions, critics.

138 ST. MARK IV.
35. For whoever shall do the will of God, he is My brother, and My
sister, and mother.20

CHAPTER IV. c
THE PARABLE OF THE SOWER. CHRIST STILLS THE TEMPEST AT SEA.
1. And again1 He began to teach by the sea-side ;a and a great
crowd was gathered together unto Him, so that He went up into the
boat, and sat on the sea, and all the crowd was upon the land by the
sea-side. 2. And He taught them many things by parables, and said to them
in His teaching :
3. Hear ye : Behold, the sower went out to sow.
4. And whilst he soweth, some fell by the wayside, and the birds
[of the airb] came, and ate it up.
5. And some fell upon stony ground, where it had not much earth:
and it sprouted up immediately, because it had no depth of earth :
6. And when the sun was risen, it was scorched, and because it had
no root, it withered away.
7. And some fell among thorns : and the thorns grew up, and choked
it, and it yielded no fruit.
8. And some fell upon good ground : and brought forth fruit that
grew up, and increased, and yielded, some thirty, some sixty, and some
an hundred fold :
9. And He said :° He who hath ears to hear, let him hear.
10. And when He was alone,2 the twelve who were with Him,d asked
Him the parable.3
11. And He said to them : To you it is given to know the mystery of
the kingdom of God : but to those without all things are done in parables ;
12. That seeing they may see, and not perceive ;e and hearing they
may hear, and not understand : lest they should be converted, and their
sins should be forgiven them.4
30 Christ would teach us by His example to hold the spiritual relationship, which binds the pastor to his
flock, as stronger than the natural tie of kindred. We should not forsake the work of God for the gratifica
tion of our kinsfolk. We are not, however, to disregard natural ties, since God is their Author.
1 St. Mark frequently uses this adverb.
3 In private, apart from the crowds. 3 Its meaning.
4 By a just judgment of God the grace of conversion is sometimes withheld in punishment of past sins ;
yet a less direct grace, which may remotely dispose the heart for it, is not denied.
a Matt. 13 : 1 ; Luke 8:4. o B. critics.
c G. P. " unto them." V. MSS. versions, critics.
d G. P. " They that were about Him with the twelve." V. Sax.
e Isaiah 6:9; Matt. 13:14; John 12 : 40 ; Acts 28 : 26 ; Kom. 11 : 8.

ST. MARK IV. 139
13. And He saith to them : Are ye ignorant of this parable ? and
how shall ye know all the parables ?5
14. The sower soweth the word.6
15. And these are they by the wayside, where the word is sown, and
when they have heard, immediately Satan cometh, and taketh away the
word that was sown in their hearts.
16. And these are they likewise that are sown on the stony ground,
who, when they hear the word, immediately receive it with joy :
17. And have no root in themselves, but are only for a time : and
then, when tribulation and persecution arise on account of the word,
they are presently scandalized.7
18. And there are others' who are sown among thorns: these are they
who hear the word,
19. And the cares of the world/ and the deceitfulness of riches, and
the lusts after other things entering in, choke the word, and it becometh
unfruitful. 20. And these are they who are sown on the good ground, such as
hear the word, and receive it, and yield fruit, some thirty, some sixty,
and some a hundred-fold.
21. And fie said to them :h Is a lamp brought in8 to be put under a
bushel, or under a couch,9 and not to be set on a lamp-stand ?
22. For there is nothing hid which shall not be made manifest;
neither was anything concealed,1 but that it may come to light.10
23. If any one hath ears to hear, let him hear.
24. And He saith to them : Take heed what ye hear. By the mea
sure with which ye measure, it will be measured to you again, and more
shall be added to you.k
25. For to him who hath shall be given : and he who hath not,11 that
also which he hath shall be taken away from him.1
26. And He said : So is the kingdom of God as if a man should cast
seed into the ground,

6 Many of them being difficult, whilst the meaning of this is obvious.
B The Divine doctrine.
~r Tempted to fall away — shaken and overthrown.
B Is it brought in ?
3 This is understood of a sofa, or lectus triclinaris, under which was a cavity. Our Lord alludes to tbe
bringing in of a light for dinner, at a late hour.
10 A secret is not confided to another with a view to its being reported : but our Lord gave secret instruc
tions to the apostles, which He wished in due time to be proclaimed to the world.
11 He is said not to have, because he has hut little. Besides, it is not his own, when he neglects to make it
such, by corresponding with the grace which is given to him.
t G. P. " these are they." V. B. D. K. L. Copt, critics. e 1 Tim. 6 : 17.
li Matt. 5 : 15; Luke 8 : 16; 11 : S3. i Matt. 10 : 26; Luke 8 : 17.
k G. P. + "that hear." V. B. C L. versions. Matt. 7:2; Luke 6 : 38.
1 Matt. 13 : 12; 25 : 29; Luke 8 : 18; 19 : 26.

140 ST. MARK IV.
27. And should sleep, and rise, night and day,12 and the seed should
spring and grow up, he knoweth not how.
28. For the earth of itself bringeth forth fruit, first the blade, then
the ear, afterwards the full grain in the ear.
29. And when the fruit is brought forth, immediately he putteth in
the sickle,™ because the harvest is come.13
30. And He said : To what shall we liken the kingdom of God ? or
with what parable shall we compare it ?14
31. As a grain of mustard seed ; which, when it is sown in the earth,
is less than all the seeds that are in the earth.
32. But when it is sown, it groweth up, and becometh the greatest of
all herbs, and shooteth out great branches, so that the birds of the air
may lodge under the shadow of it.
33. And with many such parables He spake to them the word, ac
cording as they were able to hear.
34. And without a parable He did not speak to them ; but apart He
explained all things to His disciples.
35. And He saith to them that day, when evening was come : Let us
pass over to the other side.15
36. And sending away the crowd, they take Him, even as He was,16
in the boat : and other boats were with Him.n
37. And a great storm of wind arose, and the waves beat into the
boat, so that the boat was0 filling.17 p
38. And He was inq the stern sleeping on a pillow :18 and they awake
Him, and say to Him : Teacher, dost Thou not care that we perish ?
39. And rising up He rebuked the wind, and said to the sea: Silence,
be still.19 And the wind ceased, and there was a great calm.
40. And He said to them : Why are yer fearful ?20 have ye not yet
faith ?s And they feared exceedingly :21 and they said one to another :
Who then is this that both the wind and the sea obey Him?22
13 The succession of sleep and wakefulness, night and day, is mentioned to mark the progress of time, whilst
the seed lay in the ground.
13 This is a beautiful image of the growth of the Church.
11 By what parable shall we represent it? ls Of the lake.
16 Having directed tbe people to retire, they set sail, taking Him with them, in the boat from which He had
spoken. " Even as He was," is said to denote their immediate departure, without His leaving the vessel.
Rosenmuller considers it as au elegant way of expressing the absence of all preparation.
17 The waves beating over the boat, much water flowed iu and threatened to sink it.
18 He slept on a pillow at the stern. ^ This was a most sublime exercise of Divine power.
30 After all they had heard and seen, they had not a becoming sense of His power and divinity.
31 Reverential awe succeeded their timidity.
23 This may have been said by some who were with tbe apostles in the boat. The apostles had already
faith in His power, since they called on Him to rescue them, although even they were deficient in the confi
dence which it should inspire.
m Matt. 13 : 31 ; Luke 13 : 19. n Matt. 8 : 23 ; Luke 8 : 22.
o G. P. " it." V. B. C. D. L. versions, critics. p G. P. " now."
q V. A. B. C. D. L. criticB. r G. P. " so." V. B. D. L. Copt.
» G. P. " how is it that ye have no faith 1" V. B. D. L. versions.

ST. MARK V. 141

CHAPTER V.
CHRIST CASTS OUT A LEGION OF DEVILS : HEALS THE ISSUE OF BLOOD, AND RAISES TO
LIFE THE DAUGHTER OF JAIRUS.
1. And they came to the other side of the sea into the country of
the Gerasens.a
2. And as He went out of the ship, immediately there met Him out of
the tombs a man1 with an unclean spirit,
3. Who had his dwelling in the tombs, and no man could bind him,b
not even with chains.
4. For he had been often bound with fetters and chains, and had
burst asunder the chains, and broken in pieces the fetters, and no one
could tame him.
5. And he was always, day and night, in the tombs, and in the moun
tains,0 crying and cutting himself with stones.
6. And seeing Jesus afar off, he ran and worshipped Him.2
7. And he cried with a loud voice, and said : What have I to do with
Thee, Jesus, Son of the most high God ?3 I adjure Thee by God that
Thou torment me not.4
8. For He saidd to him : Go out of the man, unclean spirit.
9. And He asked him : What is thy name ?5 And he saith to0 Him :
My name is Legion,6 f for we are many.
10. And he besought Him much that He would not drive Him away
out of the country.7
11. And there was there near the mountain^ a great herd of swine,
feeding. 12. And the spirits11 besought Him, saying : Send us into the swine,
that we may enter into them.8
1 St. Matthew mentions two men. One only is mentioned by St. Luke, as well as by St. Mark, probably
because he acted a conspicuous part. The graphic character of St. Mark's description is here apparent.
3 The afflicted man acted in this respect from an impulse of faith, despite of the spirit which tor
mented him.
3 The demon was compelled by a Divine impulse to give this public homage to our Lord.
4 The restraining of his power is the torment of which the evil Bpirit complained.
5 This question was put, to elicit the declaration of the vast number of evil spirits by which the man was
possessed. 6 It is here taken for an indefinite number.
1 It is not easy to conceive why the demons should desire to continue their operations in a particular country :
yet the ejecting them from it, was a painful restraint on their power.
8 This is rather redundant, but it is not unusual to add by way of explanation what is already implied in
i G. P. "Gadarenes." V. B. D. critics. ° G. P. " no." V. B. C D. L. critics.
c G. P. invert. Critics. d Matt. 8 : 29 ; supra 1 : 24 ; Luke 8 : 20.
e G. P. " and he answered, saying." V. A. B. C. K. L. M. versions, critics.
f Matt. 26 : 53.
s G. P. "nigh unto the mountains." V. MSS. fathers, versions,
h G. P. " all the devils." V. — " all." 6 MSS. versions. B. C. L. — " devils."

142 ST. MARK V.
13. And Jesus immediately gave them leave.9 And the unclean
spirits going out, entered into the swine : and the herd rushed down
the steep into the sea, being about two thousand, and were drowned1 in
the sea.
14. And they who led themk fled, and told it in the city and in the
country. And they10 went out to see what was done :
15. And they come to Jksus, and see the demoniac1 sitting,™ clothed,
and in his right mind, and they were afraid.11
16. And they who saw it,12 told them in what manner the demoniac
had been dealt with, and concerning the swine.
17. And they began to pray Him to depart from their borders.13
18. And as He went upn into the ship, he who had been troubled with
the devil began to entreat0 Him that he might be with Him.14
19. And He did not suffer him, but saith to him : Go home to thy
friends, and tell them how great things the Lord hath done for thee,
and hath had mercy on thee.
20. And he departed, and began to publish in Decapolis how great
things Jesus had done for him : and all wondered.
21. And when Jesus had passed over again in the ship, a great crowd
assembled together unto Him, and He was nigh unto the sea.
22. Andp there cometh one of the rulers of the synagogue,15 named
Jairus:q and when he saw Him, he fell at His16 feet,
23. And besought Him urgently, saying : My daughter is at the
point of death : come, lay Thy hand1 on her, that she may recover, and
live. 24. And He went with him, and a great crowd followed Him, and
pressed on Him.

a former expression. The desire to enter into the swine indicates the disposition to do harm to men in their
property, when they were not allowed to continue to torment them personally.
9 Our Lord might well permit, either as a punishment or as a trial, what the demons desired from an in
stinctive tendency to injure men.
io 'phey to whom it was told.
11 Fear is a sensation closely allied with awe. The sight of the man of itself was not calculated to inspire
fear; but the wonderful change that had been wrought in him, as well as the calamity of the loss of the
swine, struck them with terror.
13 Eye-witnesses on the spot confirmed the statements made by those who had reported the facts.
11 They feared lest they should incur some further chastisement, and forego the benefit of His teaching
and miracles, rather than expose themselves to other temporal losses.
14 Gratitude, or a fear of being again molested by the demon, may have prompted this request.
15 Presiding officers.
1G In homage. He recognized Him as invested with miraculous powers : possibly he was divinely enlight
ened to know His divinity.
i P. "choked." G. " suffocated." k G. P. " the swine." V. MSS. versions.
1 G. P. + "and had the legion." V. D. versions, critics. m G. P. "and." V. 4 MSS. Copt.
n G. P. " when He was come." V. 5 MSS. versions.
o G. P. " behold." V. B. D. L. versions, critics.
p Matt. 8 : 31, " they besought." The pleonasm is dropped.
q Matt. 9 : 18; Luke 8 : 41. r G. P. "hands."

ST. MARK V. 143
25. And a woman who had had an issue of blood twelve years,
26. And had suffered much from many physicians, and had spent all
that she had, and was nothing benefited, but rather grew worse,
27. When she had heard of Jusus, came in the crowd behind Him,
and touched His garment :
28. For she said : If I but touch His garment,8 I shall be cured.
29. And forthwith the fountain of her blood was dried up, and she
felt in her body that she was cured of the distemper.
30. And immediately Jesus knowing in Himself that the power had
gone out of Him, 17turned to the crowd and said : Who hath touched My
garments ?1S
31. And His disciples said to Him : Thou seest the crowd pressing
on Thee, and sayest Thou : Who hath touched Me ?
32. And He looked around to see her who had done this.19
33. But the woman fearing and trembling, knowing what was done
in her, came and fell down before Him, and told Him all the truth.
34. And He said to her : Daughter, thy faith hath healed' thee : go
in peace, and be free from thy distemper.
35. While He was yet speaking, some came20 from the ruler of the
synagogue, saying : Thy daughter is dead : why dost thou trouble the
Teacher21 any further.
36. But" Jesus, having heard the word that was spoken, said to the
ruler of the synagogue : Fear not, only believe.
37. And He suffered no one to follow Him, but Peter, and James,
and John the brother of James.
38. And they come to the house of the ruler of the synagogue ; and
He seeth an uproar,22 and people weeping and wailing much.
39. And when He came in He saith to them : Why make ye this
uproar and wailing ? The damsel' is not dead, but sleepeth.
40. And they laughed at Him. But He, having put them all out,
taketh the father and the mother of the damsel, and those who were with
Him, and entereth in where the damsel was lying.
41. And taking the damsel by the hand, He saith to her: Talitha
CUMI i23 which is, being interpreted, Damsel (I say to thee),24 arise.
" The healing power exercised by our Lord is spoken of as an emanation. This is to convey to us the idea
of His consciousness ofthe cure, although it was wrought apparently without His act. The same term is
used for miracle.
18 The inquiry was to elicit the public acknowledgment of the euro.
13 Our Lord requires that we should be humble as well as grateful.
30 They came to him from his house.
31 The messengers probably viewed Him only as a holy teacher, or prophet.
33 A noisy gathering of weepers. ^ In Syriac.
34 These words express the authority with which Christ spoke.
s G. P. "clothes." ' Luke 7 : 50; 8 : 48. « G. P. "as soon as." v. B. D. L. versions.
t to watlwi: It is ordinarily used for a male child. Matt. 9 : 24, rd Kopbmov.

144

ST. MARK VI.

42. And immediately the damsel rose up and walked : and she was
twelve years old : and they were filled with astonishment.
43. And He charged themw strictly that no man should know it :M
and commanded that they should give her to eat.26

CHAPTER VI.
CHRIST TEACHES AT NAZARETH : HE SENDS FORTH THE TWELVE APOSTLES : HE FEEDS
FIVE THOUSAND WITH FIVE LOAVES J AND WALKS UPON THE SEA.
1. And He went out from thence, and came into His own country,1
and His disciples followed1 Him.
2. And when the sabbath was come, He began to teach in the syna
gogue : and many hearing Him were astonished [at His doctrine], say
ing : How came this man by all these things ? and what wisdom is this
that is given Him, and* such miracles are wrought by His hands ?2
3. Is not this the carpenter,3 the son of Mary,4 the brother of James,
and Joseph, and Jude, and Simon ? are not also His sisters here with
us ?5 And they were scandalized6 in regard to Him.
4. And Jesus said to them : A prophet0 is not without honor except
in his own country, and in his own house, and among his own kindred.d
5. And He could do7 no miracle there, only that He cured a few that
were sick, by laying His hands on them.
6. And He wondered8 because of their unbelief, and He went round
the villages teaching.
7. And He called the twelve,6 and began to send themf two by two,9
and gave them power over the unclean spirits.

-s As usual, He enjoined secrecy, to avoid all display of His Divine works.
33 Thus affording evidence of her perfect restoration.
1 Nazareth. 3 Whence is it that He can do such miracles?
3 He may have been so called from the trade of His reputed father.
4 Prom this it may be inferred that Joseph was already dead, since Jesus was known rather by the name
of His mother.
8 Cousins. « They were tempted to disbelief.
1 His power was undiminished ; but its exercise was impeded by their unbelief.
8 He expressed astonishment at their incredulity. The feeling supposes that the thing was contrary to ex
pectation, which could not he, since Christ well knew that it would so happen. But the expression of asto
nishment only implies that it should not have been expected, and that it was extremely criminal. G. may
imply wonder accompanied with censure.
8 By this arrangement our Lord insinuated the necessity of mutual love and support, in the exercise ofthe
¦ministry. w Infra 8 : 15.
a G. P. " follow." The first six verses correspond almost exactly with Matt. 13 : 53-58 ; Luke 4:16.
b G. P. " that even." V. MSS. critics.
c Matt. 13 : 59 ; Luke 4 : 24 ; John 4 : 44. d G. P. invert.
e Matt. 10 : 1 ; supra 3 : 14 ; Luke 9:8. f St. Matthew has not the pleonasm ; v. 5, " sent."

ST. MARK VI. 145
8. And He commanded them to take nothing for the journey, except
a staff only:10 no bag, no bread, nor money in their girdle.11
9. But to be shod with sandals ;B and not to put on11 two coats.12
10. And He said to them : Wherever ye enter into a house, there re
main until ye depart from that place.
11. And whoever shall not receive you, nor hear you, going forth
thence, shake off the dust under your feet,1 for a testimony tok them.1
12. And going forth they preached that men should repent.
13. And they cast out many devils, and anointed with oil many who
were sick, and healed them.13
14. And King Herod heard of Him :14 for His name was made mani
fest,15 and he said : John the Baptist is risen from the dead, and there
fore miracles are wrought by Him.m
15. And others said : It is Elias. But others said : It is a prophet,"
as one of the prophets."
16. When Herod heard it he said: John, whom I beheaded, he is
risen from the dead.
17. For Herod himself had sent,p and laid hold of John, and bound
him in prison0- on account of Herodias, the wife of Philip, his brother,
for he had married her.
18. For John said to Herod : It is not lawful for thee to have thy
brother's wife.1
19. Now Herodias laid snares8 for him, and was desirous to put him
to death, and could not.
20. For Herod feared John, knowing him to be a just and holy man :
and kept him,16 and when he heard him, he did many things :17 and he
heard him willingly.
21. And when a convenient day18 was come, Herod on his birthday

10 A staff is forbidden in Matthew : hut a second one besides that in actual use is meant.
11 Our Lord forbade in this instance any special provision to be made for the journey, that the apostles
might have sensible evidence of His providential care in disposing men to supply their wants. The girdle
served as a purse.
13 Under-garments.
13 This anointing was attended with miraculous efficacy. The sacramental unction ofthe sick was not yet
instituted. u Herod Antipas heard of the miracles of Christ. After the banishment of Archelaus to Gaul by the Em
peror Augustus, Antipas was styled king.
15 Celebrated, famous.
18 This implies protection. Although Herod detained John in prison, he was anxious to preserve his life.
" Conformably to his counsels. ¦ ™ A festal day.
e Acts 12 : 8. h G. P. " not put on." V. critics.
i Matt. 10 : 14; Luke 9:5; Acts 13 : 51; 18 : 6. * P. "against."
1 G. P. " Verily I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of judgment,
than for that city." From Matt. 10 : 15. V. D. MSS. versions, critics.
m Matt. 14:1. » G. P. " or." V. MSS. vers., fathers, critics.
o G. P. " is." V. critics. P Luke 3 : 19-
q Luke 3: 10. r Lev. 18: 16.
¦ P. " had a quarrel against him." 10

146 ST. MARK VI.
made a supper19 for the princes, and commanders,20 and chief men of
Galilee. 22. And when the daughter of Herodias herself had come in, and
danced, and pleased Herod, and those who were at table with him, the
king said to the damsel: Ask of me what thou wilt, and I will give it to
thee. 23. And he sware to her : Whatever thou shalt ask' I will give thee,
even to the half of my kingdom.
24. And when she was gone out, she said to her mother : What shall
I ask ? But she said : The head of John the Baptist.
25. And when she was come in immediately with haste to the king,
she asked, saying : I will that forthwith thou give me, on a dish, the
head of John the Baptist.
26. And the king was very sorry, yet on account of his oath,u and
of those who were at table with him,21 he would not displease her.
27. But sending an executioner, he commanded that his head should
be brought on a dish.T
28. And he beheaded him in the prison, and brought his head on a
dish, and gave it to the damsel ; and the damsel gave it to her mother.
29. And when his disciples heard it, they came and took his body,
and laid it in a tomb.
30. And the apostles came together to Jesus, and told Him all
thingsw which they had done and* taught.
31. And He said to them : Come apart into a desert place, and rest
awhile :'2 For there were many coming and going : and they had not so
much as time to eat.y
32. And going up into a boat, they went into a desert place apart.
33. And they2 saw them going away, and many knew,aa and ran
flocking53 thither on foot from all the cities,24 and were there before
them.1* 34. And Jesus going out saw a great crowd :cc and had compassion

18 A banquet. ^ Officers having command of a thousand soldiers.
31 Human respect influences even princes. Notwithstanding their high station, they fear the censure of
their inferiors.
23 Retirement was desirable, in order to escape the pressure of the multitude : but Christ knew that He
would be followed into the place of His retreat. His example may teach us to seek a respite from the dis
tracting duties of the ministry ; and yet not to withhold our offices when charity demands them.
33 His departure was communicated to many others, by those who saw Him go away.
34 The way by land may have been much shorter, and the eagerness of the crowds made them travel with
great speed.
t G. P. 4- "of me." u G. "oaths." She sought opportunity to procure his death.
v G. P. — V. Lachmann. w G. P. + " both." V. 6 MSS. versions, critics.
x G. P. "and what." . y Matt. 14 : 13 ; Luke 9 : 10 ; John 6 : 1.
z G. P. "the people." V. 12 MSS. versions, critics. " G. P. "knew Him." V. B. D. versions.
M> G. P. + " and came together unto Him." V. 3 MSS. Syr. critics.
co Matt. 9 : 36 ; 14 : 14.

ST. MARK VI. 147
on them, because they were as sheep having no shepherd, and He began
to teach them many things.
35. And when it was late in the day His disciples came to Him, say
ing : This is a desert place, and the hour is late.
36. Send them away,dd that they may go into the next villages and
towns and buy themselves food to eat.00
37. And He answered and said to them : Give ye them something to
eat. And they said to Him : Shall we go, and buy bread for two hun
dred shillings, and give them that to eat ?M
38. And He saith to them : How many loaves have ye ? go and see.
And when they knew, they say ; Five, and two fishes.
39. And He commanded them to make all recline by companies" on
the green grass.26
40. And they lay down in squares, by hundreds and by fifties.
41. And when He had taken the five loaves, and the two fishes, look
ing up to heaven, He blessed, and brake the loaves, and gave them to
His disciples to set before them : and the two fishes He divided to them
all. 42. And they all ate, and were satisfied.
43. And they took up twelve baskets full of the fragments, and of the
fishes. 44. And they who ate weregg five thousand men.
45. And immediately He constrained27 His disciples to enter into the
boat, and go before Him over the water to Bethsaida,28 whilst He dis
missed the people.
46. And when He had dismissed them, He departed into the moun
tain to pray.
47. And when it was late, the boat was in the midst of the sea, and
Himself alone on the land.
48. And seeing29 them toiling at the oars'111 (for the wind was against
them) and about the fourth watch30 of the night, He cometh to them
walking upon the sea ; and He would have passed by them.31
35 The text is in the form of interrogation. Tbe apostles do not appear to have seriously entertained the
thought that they should go to purchase the bread, but tbey may have asked the question, as if representing
what they should have to do, if required to supply food for the multitude.
33 The people sat down on distinct green plots, some of which accommodated one hundred persons, some
fifty. Wetstein supposes them to have been a hundred in rank, or depth, and fifty in front, or file. If each
two rows faced each other, the twelve apostles going and returning could easily serve the entire number.
37 They were so unwilling to separate from Him. ^ This town was on the western side ofthe lake.
23 Prom the land they were not visible: but He knew their situation, and instantaneously appeared to
them. 30 Towards morning.
31 His motion was as if He meant to pass them, although He was determined to enter the ship. This was
but the withholding for a time ofthe manifestation of His intention.
ad Luke 9 : 12.
ee G. P. "for they have nothing to eat." V. A. B. Copt, critics. ff John 6 : 10.
Sg G. P. " about." V. MSS. versions, critics. Mi Matt. 14 : 25.

148 ST. MARK VII.
49. But when they saw Him walking upon the sea, they thought it
was an apparition, and they cried out.
50. For they all saw Him, and were troubled. And immediately He
spake with them, and said to them : Take courage : it is I : fear not.
51. And He went up to them into the boat, and the wind ceased :
and they were astonished within themselves11' beyond measure :
52. For they understood not concerning the loaves f* for their heart
was blinded.35
53. And when they had passed over, they came into the land of Ge
nesareth, and moored.
54. And when they were gone out of the ship, immediately they54
knew Him :
55. And running through that whole country, they began to carrykk
about in beds those who were sick, where they heard He was.
56. And wherever He entered, into towns, or into villages, or cities,
they laid the sick in the streets, and besought Him that they might
touch even the fringe of His garment : and as many as touched Him
were cured.

CHAPTER VII.
CHRIST KEBUKES THE PHARISEES. HE HEALS THE DAUGHTER OP THE WOMAN OP
CANAAN ; AND CURES THE MAN THAT WAS DEAF AND DUMB.
1. And there come together to Him the Pharisees and some of the
scribes, who had come from Jerusalem.
2. And when they had seen some of His disciples eat bread with
common hands,1 that is, unwashed, they found fault. a
3. For the Pharisees and all the Jews2 eat not without washing their
hands often ;3b holding fast4 the tradition of the ancients :
4. And when they come from the market,6 they eat not, unless they

31 They were not fully sensible of the miraculous character of the multiplication of the loaves.
33 Callous.
11 " The men of that place."
1 The term " common" is explained by St. Mark as here meaning unwashed. The Jews distinguished what
was common from what was sacred, and would at once understand the term : but the Gentile converts, for
whom especially Mark wrote, needed the explanation.
3 The Sadducees disregarded this traditional observance.
3 Many understand the text of washing the hands, rubbing them with the fist clenched.
• The term denotes tenacity of observance.
3 Any public place.
ii G. P. + " and wondered." V. B. L. A. Copt. It. ti Matt. 14 : 35. " They brought to Him."
n Matt. 15 : 2. b B. pavriaosvrai.

ST. MARK VII. ' 149
wash :6 and many other things there are which have been delivered to
them to observe, washings of cups, and of pots, and of brazen vessels,
and of couches.7
5. "And the Pharisees and scribes asked Him: Why do not Thy dis
ciples walk according to the tradition of the ancients, but eat the bread
with common11 hands ?
6. But He ajiswered and said to them : "Well did Isaiah prophesy of
you hypocrites, as it is written : This people0 honoreth Me with their
lips, but their heart is far from Me.
7. And in vain do they worship Me, teaching commandmentsf of men.
8. For leaving the commandment of God, ye hold the tradition of
men, the washings of pots and of cups ; and many other like things
ye do.
9. And He said to them : Well8 do ye make void the commandment
of God, that ye may keep your own tradition.
10. For Moses said: Honor thy fatherB and mother; and whoever
curseth father11 or mother, let him die the death.
11. But ye say : If a man shall say to his father, or mother, Corban
(which is a gift1) whatever is from me, shall profit thee :k
12. And farther ye suffer him not to do anything for his father or
mother,9 13. Making void the word of God by your tradition, which ye have
delivered:10 and many other like things ye do.
14. And calling again1 the crowd to Him, He said to them : Hear
Me all of you, and understand.
15. There is nothing from without the man which entering into him,
can defile him : but the things which come from the man,m are those
that defile the man.
16. If any one hath ears to hear, let him hear.
17. And when He was come into the house from the crowd, His dis
ciples asked Himlln the parable.

6 Lit. " unless they be baptized." Some contend that they used the bath on this occasion : but others be
lieve that they only plunged their hand or arm into water. The neglect to wash tho hands was the subject
of complaint. Matt. 15 : 2.
* These were traditionary usages, not supported by the Mosaic law.
b It is said ironically.
s They prevented the discharge of natural duty, by teaching the son that whatever he had resolved to de
vote to holy purposes, could not be touched, even for the relief of the parent.
10 One to another, and taught.
11 The apostles asked Him to explain the meaning of the parable.
o G. P. " Then." V. 3 MSS. versions.
d G. P. " unwashed." V. B.D. versions, critics. e Isaiah 29 : 13.
f Matt 15 : 9. S Exod. 20 : 12; Deut. 5 : 16; Eph. 6 : 2.
h Exod. 21 : 17 ; Lev. 20 : 9 ; Prov. 20 : 29. i Matt. 27 : 6.
k Matt. 15:5. 1 G. P. " all." V. — B. D. L. versions, critics.
m G. P. " out of him." V. B. D. L. versions. n G. P. " concerning." V. B. D. L. versions, critics.

150 ST. MARK VII. '
18. And He saith to them : So are ye also without understanding ?
Understand ye not that anything from without, which entereth into the
man, cannot defile him :
19. Because it entereth not into his heart, but [entereth] the stomach,
and goeth out into the sink, purging12 all meats ?
20; And He said, the things which come out of the man, defile the
man. 21. For from within,0 out of the heart of men, proceed evil thoughts,
adulteries, fornications, murders,
22. Thefts, covetousness, wickedness, deceit, lasciviousness, an evil
eye,13 blasphemy, pride, foolishness.
23. All these evil things come from within, and defile the man.
24. And rising from thence He went into the borders of Tyre and
Sidon :p and entering into a house, He would that no man should know
it, but He could not be hid."
25. For a woman whose young daughter"1 had an unclean spirit, as
soon as she heard of Him, came in, and fell down at His feet.r
26. For the woman was a Gentile," a native of Syro-Phenicia.16
And she besought Him to cast forth the devil out of her daughter.
27. But He said to her : Suffer first the children to be satisfied : for
it is not good to take the bread of the children, and cast it to the dogs.
28. But she answered and said to Him : Yea, Lord ; for the dogs
also eat, under the table, of the crumbs of the children.
29. And He said to her : For this saying17 go : the devil is gone out
of thy daughter.
30. And when she was come into her house, she found the girl lying
upon the bed, and that the devil was departed.8
31. And again going out of the borders of Tyre,18 He came by Sidon*
to the sea of Galilee, through the midst of the borders of Decapolis.
32. And they brought to Him one deaf™ and dumb ;19 and besought
Him to put His hand upon him.

13 The construction of this sentence is difficult. The meaning seems to be that all material defilement of
food is provided for by the natural process of excretion, and that it cannot affect the heart or soul.
" Ejuvy.
" Our Lord withdrew from observation, but crowds followed Him.
15 Lit. " a Hellenist." It was used by tbe Jews of the Gentiles generally.
1G In Matthew she is called a Cananean, being descended from the ancient inhabitants of Canaan.
11 For the strength of ber faith, and for her perseverance and humility.
u_ It does not appear that our Lord went into either city, although He was on the borders of the territory
attached to them.
1,1 It is afterwards said, that the string of his tongue was loosed : so that he appears to have been tongue-
tied, a stammerer. His deafness increased his difficulty in speaking.
° Gen 4:5. p Matt. 3 : 21.
q G. \>. "young daughter." r P. — G. St. ' G. P. invert. V. B.
t G. P. "departing from the coasts of Tyre and Sidon." V. B. D. L. versions.
a G. P. " and had an impediment iu his speech." Matt. 9 : 32.

ST. MARK VIII. 151
33. And taking him from the multitude apart, He put His fingers
into his ears, and He spat and touched his tongue ;
34. And looking up to heaven He groaned,20 and said to him : Eph-
pheta ; which is, Be opened.
35. And immediately his ears were opened, and the string of his
tongue was loosed, and he spake rightly.
36. And He charged them that they should tell no one. But the
more He charged them, so much the more a great deal did they pub
lish it.21
37. And so much the more did they wonder, saying : He hath done
all things well; He maketh both the deaf to hear and the dumb to
speak.

CHAPTER VIII.
CHRIST FEEDS FOUR THOUSAND. HE GIVES SIGHT TO A BLIND MAN. HE FORETELLS
HIS PASSION.
1. In those days again,a when there was a great crowd, and they had
nothing to eat," He called His0 disciples together, and said to them :
2. I have compassion on the crowd, for behold they have now been
with Me three days, and have nothing to eat.1
3. And if I send them away fasting to their home, they will faint on
the way, for some of them have come from afar.
4. And His disciples answered Him : Whence can any one satisfy
them with bread here in the wilderness ?
5. And He asked them : How many loaves have ye ? They said,
Seven. 6. And He commanded the crowd to lie2 on the ground. And He
took the seven loaves, and gave thanks and brake them, and gave to
His disciples to set before them, and they set them before the crowd.
7. And they had a few small fishes ; and He blessed them, and com
manded themi to be set before them.
8. And0 they ate and were satisfied, and they took up the btfsken
meat which remained, seven baskets full.

30 These acts were significant, and calculated to exercise the humility of the applicant for relief.
21 Not in opposition to His commands, but from an impulse of gratitude and admiration, which they could
not repress.
1 Their provisions were now exhausted. 3 Throw themselves.
a Matt. 15 : 32. G. P. — V. 5 MSS. versions.
1> G. P. " Jesus." V. — MSS. versions, critics. 3 G. P. " His." V. D. L. versions.
& G. P. "themselves." V. MSS. versions, critics. e p. "so." V. 4 MSS. versions.

152

ST. MARK VIII.

9. And they who ate were about four thousand : and He sent them
away. 10. And immediately He went up into the boat, with His disciples,
and came into the country of Dalmanutha.
11. And the Pharisees came forth, and began to question with Him/
seeking of Him a sign from heaven, tempting Him.
12. And He groaned deeply ing spirit,3 and saith : Why doth this
generation4 seekh a sign ? Truly I say to you, No sign shall be given
to this generation.
13. And leaving them, He went up again into the boat, and passed to
the other side of the water.
14. And they forgot to take bread :; and had but one loaf with them
in the boat.
15. And He charged them, saying : Take heed5 andk beware of the
leaven of the Pharisees, and of the leaven of Herod.6
16. And they reasoned among themselves, saying : It is because we
have no bread.
17. And Jesus knowing it, saith to them : Why do ye reason, that it
is because ye have no bread ? Do ye not yet know, nor understand ?
Have ye still your heart blinded ?
18. Having eyes, see ye not ? and having ears, hear ye not ? do ye
not remember,
19. When I brake the five loaves among the five thousand,7 ' how
many baskets full of fragments took ye up? They say to Him:
Twelve. 20. When also I brake the seven loaves among four thousand, how
many baskets of fragments took ye up ? And they say to Him : Seven.
21. And He said to them : How do ye not yet understand ?
22. And they comem to Bethsaida ; and they bring to Him a blind
man, and beseech Him to touch him.
23. And taking the blind man by the hand, He led him out of the

3 This expresses the intenseness of His feelings.
4 This is equivalent to a negation. In oaths and imprecations it had that force, the invocation of Divine
vengeance being implied, if the truth were not stated. Our Lord used it in connection with His solemn as
severation. He gave them a sign of an opposite kind from that which they sought — one taken from the
bowels of the earth — the resurrection of His body.
6 The double warning serves for greater emphasis and solemnity.
G St. Matthew makes no mention of the leaven of Herod. Probably he favored the errors of the Sadducees.
His guile and duplicity were also to be guarded against.
* Having been witnesses of these miracles, they should have understood that their neglecting to provide
bread could not have given occasion to His warning.
f Matt. 16 : 1 ; Luke 11 : 54. s Q . P. + " His."
h G. P. " seek after." V. B. C D. L. versions. i Matt. 16 : 5.
Ii G. P. — V. C versions. 1 Supra 6 : 41 ; John 6 : 11.
m G. P. " He cometh." V. B. C D. L. versions, critics.

ST. MARK VIII. 153
town,8 and when He had spit on his eyes,9 He put His hands on him, and
asked him if he saw anything.
24. And he looked up,10 and said: I see men as trees, walking
about.11 25. Then again He laid His hands upon his eyes,12 and he saw,13n
and was restored, so that he saw all things0 clearly.
26. And He sent him into his house, saying : Go into thy house, and
if thou enter into the town, tell no one.
27. And Jesus went out, and His disciples, into the towns of Csesa-
rea-Philippi ;p and on the way He asked His disciples, saying to them :
Who do men say that I am ?°-
28. And they answered Him, saying :r John the Baptist : but some
Elias, and others [as] one of8 the prophets.
29. Then' He saith to them : But who do ye say that I am ? Peter
answering said to Him : Thou art the Christ.14
30. And He charged them, that they should tell no one concerning
Him. 31. And He began to teach them, that the Son of man must suffer
many things, and be rejected by the ancients, and by the high priests,
and the scribes, and be put to death ; and after three days rise again.
32. And He spake the saying15 openly. And Peter took Him aside,
and began to rebuke Him.
33. But when He had turned round and looked on His disciples, He
rebuked Peter, saying: Get behind Me, Satan, because thou savorest
not the things of God, but the things of men.
34. And when He had called the crowd together with His disciples,
He said to them ;u If any man" will come afterw Me, let him deny him
self, and take up his cross, and follow Me.

3 The motive seems to have been to avoid too great notoriety.
3 This sufficiently indicates that humility must prepare us for Divine favors. We must cheerfully accept
humiliation. 10 G. implies that he saw again. He does not appear to have been born blind, since he had the ideas of the
height of men aud trees sufficiently distinct.
" The men, as seen by him, resembled trees in height, but were distinguished by their walking.
13 The mere act ofthe will of Christ was sufficient for the perfect restoration of the man to sight: but He
was pleased to perform the miracle gradually, probably with a view to exhibit a striking image ofthe degrees
by which we pass from darkness to the full light of religion.
13 He had already begun to see ; but now he Baw distinctly.
" Grotius ascribes the silence of St. Mark concerning the splendid promise made to St. Peter on this occa
sion, to the modesty ofthe apostle, who would not allow his disciple to record it.
16 The announcement just made.
n G. P. " He made him see."
o G. P. " every man." V. B. C. D. L. versions, critics.
P Matt. 16 : 15. 1 Luke 9 : 18.
r G. P. V. B. C*. L. A. Copt. Syr. critics. 'G.P.- V. C. It. Ct.
t G. P. "And." u Matt. 10:38; 16:24; Luke 9: 23; 14: 27.
v G. P. " whosoever." V. B. D. L. w G. P. " come after." V. 8 MSS. versions, critics.

154

ST. MARK IX.

35. For whoever would save his life will lose it, and whoever shall
lose his life for the sake of Me and of the gospel," will save it/
36. For what will it profit a man if he should gain the whole world,
and lose his soul ?
37. Or what will a man give as a ransom for his soul?
38. For whoever shall be ashamed of Me, and of My words in this
adulterous and sinful generation, of him also will the Son of man be
ashamed16 when He cometh in the glory of His Father with the holy
angels.2 39. And He said to them : Truly I say to you, that there are some
of those standing here, who will not taste death till they see the king
dom of God coming in power.17'"'

CHAPTER IX.
CHRIST IS TRANSFIGURED. HE CASTS OUT THE DUMB SPIRIT. HE TEACHES HUMILITY,
AND TO AVOID SCANDAL.
1. And after six days* Jesus taketh with Him Peter and James and
John, and leadeth them up to a high mountain apart by themselves, and
was transfigured before them.
2. And His garments became shining and exceedingly white, as snow,
such as no fuller on earth can whiten.
3. And there appeared to them Elias with Moses ; and they were
talking with Jesus.
4. And Peter answered and said to Jesus : Rabbi, it is good for us
to be here ; and let us make three tents, one for Thee, and one for
Moses, and one for Elias.
5. For he knew not what he said,1 for they were struck with fear.
6. And there was a cloud overshadowing them, and a voice came out
of the cloud, saying : This is My beloved Son :J hear Him.
7. And immediately looking round, they saw no more any one, but
Jesus only with themselves.
8. And as they came down from the mountain," He charged them to
13 Christ will not own as His disciple whoever denies Him, or His doctrine, through human respect or fear.
17 This is understood by some of the destruction of Jerusalem ; by others of the transfiguration, which is
about to be related.
1 He was transported out of himself.
3 St. Matthew and St. Luke add : " in whom I am well pleased."
x G. P. "the same." V. — 5 MSS. versions, critics.
y Luke 17 : 3 ; John 12 : 25. i Matt. 10 : 33 ; Luke 9 : 26 ; 12 : 9.
aa Matt. 16 : 28 ; Luke 9 : 27. This verse begins next chapter in P. MSS. vary.
i Matt. 17:1; Luke 9 : 28. b Matt. 17 : 9.

ST. MARK IX. 155
tell no one what they had seen, till the Son of man shall be risen
again from the dead.
9. And they kept the word to themselves ;3 questioning together what
that should mean, when He shall be risen from the dead.0
10. And they asked Him saying : Why then do the Pharisees and
scribes say that Elias must come first ?d
11. He answered and said to them : Elias cometh first, and restoreth
all things ; and how4 it is written of the Son of man, that He must
suffer many things, and be despised.
12. But I say to you, that Elias is come (and they have done to him
whatever they would), as it is written of him.
13. And coming to His. disciples, He saw a great crowd about them,
and the scribes disputing with them.0
14. And presently all the crowd seeing Jesus, was greatly astonished
[and struck with fear] :5 and running to Him, saluted Him.
15. And He asked them :f What are ye questioning among you ?g
16. And one of the crowdh answered and said : Teacher, I have
brought to Thee my son, having a dumb spirit.
17. And wherever he taketh him, he dasheth him down, and foameth,
and grindeth his teeth, and pineth away :6 and I spake to Thy disciples
to cast him out, and they could not.
18. And He answered them1 and said : 0 unbelieving generation,
how long shall I be with you ? how long shall I bear you ? Bring him
to Me.
19. And they brought him.k And when He had seen him, imme
diately the spirit convulsed1 him ; and he fell upon the ground, and
rolled, foaming.
20. And He asked his father : How long is it that this happeneth to
him ?7 But he said : From childhood.

3 They pondered on what He had said concerning His resurrection.
* He proceeded to explain the prophecies regarding His sufferings. Tho disciples were at a loss to under
stand what Christ had said concerning His resurrection from death, as Elias, who was announced as His
forerunner, and the restorer of piety, had not yet come. Christ told them that his coming was to precede
His own death, and that he had already come in the person of the Baptist. The restoration foretold had also
taken place, under the influence of the preaching of John, but the prophet had foretold the sufferings of the
Messiah, notwithstanding the successful mission ofthe precursor.
3 G. expresses astonishment accompanied with reverential fear. Something ofthe glory of His transfigu
ration may have been manifest in His countenance, as in the case of Moses, descending from the mountain.
b' These are tokens of epilepsy. In this case the demoniac possession was attended with the same symp
toms. 7 This question was put hy our Lord that all might know the long continuance ofthe affliction.
c G. P. " what the rising from the dead should mean." V. D. Syr. Pers.
d Mai. 4:5. e G. P. "were." V. Griesbach.
f G. P. " tbe scribes." V. B. D. L. MSS. versions, critics.
S G. P. "with them." V. Schott, D. Ct. It.
li Luke 9 : 38. ¦ G. P. " him." V. A. B. D. L. versions.
t G. P. " unto Him." ' G. P. " tare :" threw him into spasms.

156 ST. MARK IX.
21. And often hath he cast him into fire, and into waters, to destroy
him. But if Thou canst do anything,8 have compassion on us, and
help us.
22. And Jesus saith to him :9 If thou canst believe, all things are
possible for him who believeth.10
23. And immediately the father of the boy cried out, and said with
tears : I do believe, Lord : help mine unbelief.
24. And when Jesus saw the crowd running together, He threatened
the unclean spirit, saying to him : Deaf and dumb spirit, I command
thee, go out of him : and enter into him11 no more.
25. And he cried out, and convulsed him violently, and came out of
him, and he became as one dead, so that many said : He is dead.12
26. But Jesus took him by the hand, and lifted him up : and he
rose. 27. And when He was come into the house, His disciples secretly
asked Him : Why could not we cast him out ?
28. And He said to them : This kind can go out by nothing, except
by prayer and fasting.13
29. And they departed thence and passed through Galilee, and He
would not that any man should know it.
30. And He taughtm His disciples, and said to them : The Son of
man shall be delivered into the hands of men, and they will kill Him,
and after He is killed, He will rise the third day.
31. But they understood not the saying :14 and . were afraid to ask
Him. 32. And they came to Capharnaum. And when they were in the
house : He asked them : What did ye treat of in the way ?15
33. But they were silent, for in the way they had disputed among
themselves, which of them would be greatest.16 n
34. And He sat down and called the twelve, and saith to them : If
any one desireth to be first, he will be last of all, and servant17 of all.

8 This mode of expression does not necessarily imply doubt. It may be taken as an equivalent to: Help
us with all Thy power. However, it is probable that the man had but a vague idea of the power of Christ,
since our Lord took occasion to excite his faith.
9 This thing is required for the cure, namely, to believe.
10 With due dependence on the Divine counsels.
11 This was a special evidence of goodness, to prevent the return of the affliction.
12 This last effort of the enemy shows his malignity, as well as his reluctance to yield up those of whom be
has once got possession.
13 Extraordinary efforts are necessary to dislodge a powerful enemy.
" Although the language was plain, the announcement was so strange that they could not understand it.
15 By this question He intimated His knowledge of their secret conversations.
13 Whilst He foretold His sufferings and death, they indulged a vain spirit of rivalry.
17 Lit. " the deacon ;" a butler, or waiter.
m Matt. 17 : 21 ; Luke 9 : 22, 41. » Matt. 18 : 1 ; Luke 9 : 46.

ST. MARK IX. 157
35. And He took a child, and set it in the midst of them ; and when
He had taken it in His arms, He saith to them :
36. Whoever receiveth one such child as this in My name, receiveth
Me : and whoever receiveth Me, receiveth not Me, but Him who sent
Me. 37. John answered Him, saying:0 Teacher, we saw one who fol
loweth not us, casting out devils in Thy name, and we forbade him.p
38. But Jesus said : Do not forbid him : for there is no one"1 that
doth a miracle in My name, who18 can soon speak ill of Me.
39. For he that is not against you, is for you.r
40. For whoever shall give to you to drink a cup of water in My8
name, because ye belong to Christ :19 Truly I say to you, he shall not
lose his reward.'
41. And whoever shall scandalize one of these little ones who be
lieve in Me, it were better for him that a mill-stone were hung round his
neck, and he were cast into the sea.u
42. And if thy hand scandalize thee,T cut it off: it is better for thee
to enter into life maimed, than having two hands to go into hell, into
unquenchable fire :
43. Where their worm dieth not, and the fire is not extinguished.
44. And if thy foot scandalize thee, cut it off: it is better for thee
to enter lame into life [everlasting] than having two feet, to be cast
into hell, into unquenchable fire:
45. Where their worm dieth not, and the fire is not extinguished.
46. And if thine eye scandalize thee, pluck it out : it is better
for thee with one eye to enter into the kingdom of God, than having
two eyes to be cast into hell fire :
47. Where their worm dieth not, and the fire is not extinguished."
48. For every one shall be salted with fire :!0 and every offering shall
be salted with salt.21
49. Salt is good :22 but if the salt become unsavory, wherewith will
ye season it ?23 Have salt in you,x and have peace among you.

w Lit. " and." w Our Lord here speaks of Himself in tbe third person.
20 The fire is to be conservative, like salt. It is to burn without consuming. "The vengeance on the flesh
of the ungodly is fire and worms." Eccl. 7 : 19.
21 As the flour offerings under the ancient dispensation were sprinkled with salt, so are the reprobate to ^
be penetrated with fire.
22 From the mention of salt, Christ passes to commend wisdom, of which it was the symbol.
23 If those who should impart wisdom to others— if they who are the salt of the earth— lose their savor, with
what can the people be seasoned ?
o Luke 9 : 48. p G. P. + " because he followeth us not." V. D. Arm. critics.
q i Q0r. 12 : 3. * V. 5 MSS. versions, critics.
s G. P. "My." V. 11 MSS. versions. t Matt. 10 : 42. u Matt. 18 : 6 ; Luke 17 : 2.
i Matt 5 : 30 ; 18 : 8. w Isai. 66 : 24. x Matt. 5 : 13 ; Luke 14 : 34.

158 ST. MARK X.

CHAPTEK X.
MARRIAGE IS NOT TO BE DISSOLVED. THE DANGER OF RICHES. THE AMBITION OP
THE SONS OP ZEBEDEE. A BLIND MAN IS RESTORED TO HIS SIGHT.
1. And He rose from thence,0, and cometh into the borders of Judea,
beyond the Jordan : and the crowds flock to Him again. And as He
was accustomed, He taught them again.
2. And the Pharisees came to Him, and asked Him : Is it lawful for
a man to put away his wife? trying Him.1
3. And He answered and said to them : What did Moses command
you ?
4. They said : Moses* permitted us to write a bill of divorce, and to
put her away.
5. And Jesus answered and said to them : For your stubbornness of
heart he wrote you that precept.
6. But from the beginning of the creation,0 God made them a male
and a female.
7. For this cause4 a man shall leave his father and mother, and cleave
to his wife.
8. And the two shall be one flesh.6 So that they are no longer two,
but one flesh.
9. What therefore God hath joined together, let not man put asunder.
10. And in the house again His disciples asked Him concerning the
same thing.
11. And He saith to them : Whoever shall put away his wife, and
marry another, committeth adultery onf her.2
12. And if the wife shall put away her husband,3 and be married to
another, she committeth adultery.
13. And they brought to Him young children, that He might touch
them. And the disciples rebuked those who brought them.
14. But when Jesus saw it, He was much displeased, and said to

1 These words mark the motive of the inquiry. It was not in order to be enlightened, but in the hope of
i embarrassing our Lord, and finding a pretext for accusing Him.
3 With her whom he marries.
3 This case had not been contemplated by the law; yet instances of it occurred, as Josephus states, Salome,
sister of Herod, having sent a bill of divorce to Costobarus, and Herodias to Philip. The intercourse of the
Jews with the Romans, among whom divorces of this kind were common, tended to encourage this practice,
which, on this account, may have been specially noted by our Lord, and by Mark, who wrote chiefly for Gen
tile converts at Rome. In the Christian dispensation, the marriage rights of husband and wife are the same.
i Matt. 19 : 1. b Deut. 24 : 1.
c Gen. 1 : 27. a Gen. 2 : 24; Matt. 19 : 5; 1 Cor. 7 : 10; Eph. 5 : 31.
e 1 Cor. 6 : 16. f P. " against."

ST. MARK X. 159
them: Suffer the little children to come to Me, and forbid them not: for
of such is the kingdom of God.
15. Truly I say to you, whoever will not receive the kingdom of God
as a little child, shall not enter into it.
16. And He took them in His arms, and put His hands on them, and
blessed them.
17. And when He was gone forth into the way, one ran up and
kneeling before Him,4 asked Him : Good Teacher,8 what shall I do that
I may inherit everlasting life ?
18. And Jesus said to him : Why dost thou call Me good ?5 None
is good but one, God.
19. Thou knowest the commandments :h Do not commit adultery : do
not kill : do not steal : bear not false testimony : do no fraud :' honor
thy father and mother.
20. But he answered and said to Him : Teacher, all these things have
I kept from my youth.6
21. And Jesus looking on him, loved him,7 and said to him : One
thing is wanting to thee :8 go, sell whatever thou hast, and give to the
poor, and thou shalt have treasure in heaven ; and come,k follow Me.
22. But he was sad at the saying, and went away sorrowful : for he
had great possessions.9
23. And Jesus looked round and saith to His disciples : With what
difficulty shall those who have riches enter into the kingdom of God !
24. And the disciples were astonished at His words. But Jesus
again answereth and saith to them : Children,10 how hard is it for those
who trust in riches,11 to enter into the kingdom of God.
25. It is easier for a camel to pass through the eye of a needle, than
for a rich man to enter into the kingdom of God.1
26. And they wondered the more, saying among themselves : Who
then can be saved ?
27. And Jesus looking on them, saith : With men it is impossible ;
but not with God : for with God all things are possible.

4 This reverence did not imply adoration, since he did not acknowledge His divinity.
6 He mildly reproves him for giving Him that title, whilst he did not acknowledge Him to be God, who
alone is essentially and supremely good.
G The youth had lived in great innocence.
1 His innocence won the approbation and love of our Lord.
8 In order to be perfect.
" Attachment to earthly goods is cherished by many who are free from gross vices.
10 There is peculiar tenderness in this appellation, which was not usually employed by our Lord.
11 This explains what He had just said.
s Matt. 19 : 16 ; Luke 10 : 18. 1> Exod. 20 : 13.
i P. "defraud not." G. "despoil not."
t G. P. + " take up the cross." V. CD. Sax. Copt, critics. 'Matt. 19:24.

160 ST. MARK X.
28. Andm Peter began to say12 to Him :n Behold, we have left all
things, and followed Thee.
29. "Jesus answered and said : Truly I say to you, there is no man
who hath left house, or brothers, or sisters, or father, or mother,p or
children, or lands for My sake, and for the sake9 of the gospel,
30. Who will not receive a hundred fold as much, now in this time ;13
houses, and brothers, and sisters, and mothers, and children, and lands,
with persecutions :14 and in the world to come life everlasting.
31. But many who are firstr shall be last; and the last first.
32. And they were on the road going up to Jerusalem : and Jesus
went before them, and they were astonished ; and following, were afraid.15
And taking again16 the twelve, He began to tell them the things which
should befall Him.
33. Behold we are going up to Jerusalem, and the Son of man will
be delivered up to the chief priests, and the scribes [and ancients], and
they will condemn Him to death, and deliver Him up to the Gentiles.
34. And they will mock Him, and spit on Him, and scourge Him,
and put Him to death : and on the third day He will rise again.
35. Ahd James and John, the sons of Zebedee, come to Him,3 say
ing : Teacher, we desire that Thou wouldst do for us17 whatever we shall
ask. 36. But He said to them : What will ye that I do for you ?
37. And they said : Grant to us, that we may sit, one on Thy right
hand, and the other on Thy left hand, in Thy glory.18
38. And Jesus said to them : Ye know not what ye ask. Can ye
drink of the cup of which I drink : or be baptized with the baptism
with which I am baptized ?19 *
39. But they say to Him : We can. And Jesus saith to them : Ye
will indeed drink of the cup of which I drink : and with the baptism
with which I am baptized, ye will be baptized.
la " Answered and said." Matthew.
13 Every sacrifice. made for Christ will be compensated a hundred fold, even in this life. The enumeration
serves to assure us that we shall have an equivalent for each object relinquished.
14 This may mean that the recompense will be enjoyed even amidst persecutions. Simon thinks that this
was observed in order to correct the Jewish views about the temporal glory of the Messiah.
11 They felt a reverential awe of His person. It appears that since His transfiguration, His presence pro
duced a greater feeling of reverence.
16 Entering into conversation with them.
17 Prom St. Matthew it appears that their mother first made the petition. They stood by, and urged it.
13 Notwithstanding the clear prediction which Christ had just made of His sufferings, they still clung to
the hope of a kingly display of power, which they thought would soon take place.
13 To be plunged in affliction is signified by this figure.'
m P. "Then." ii.
° G. P. "And." V. — B. versions. MSS. vary.
P G. P. "or wife." V. — A. B. Copt. Arm. Sax. from Matt. 19
q G. P. — V. 10 MSS. versions, critics.
» Matt. 20 : 20.

n Matt. 19

:27:

; Luke IS :

28.

29.

r Matt. 19 :
30.
t G. P. " and."
V. B. C. D
. L.
versions,
ST. MARK XI. 161
40. But to sit on My right hand, or on the loft,11 is not Mine to give"
[to you], but to those for whom it hath been prepared.
41. And the ten hearing it, began to be much displeased at James
and John.
42. But Jesus calling them, saith to them : Ye know that they who
are accounted tow rule over the Gentiles, lord it over them : and their
great ones exercise power over them.
43. But it is not so among you : but whoever will be great, shall be
your serving man.
44. And whoever will be first among you, shall be servant of all.
45. For the Son of man also came not to be served, but to serve,
and to give His life a ransom20 for many.
46. And they come to Jericho :x and as He went out of Jericho, with
His disciples, and a very great crowd, the son of Timeus,21 Bartimeus,
the blind man, sat by the wayside begging.22
47. And when he heard that it was Jesus of Nazareth, he began to
cry out,23 and to say : Jesus, Son of David, have mercy on me.
48. And many charged him to be silent, but he cried out much more :
Son of David, have mercy on me.
49. And Jesus stopped and commanded him to be called. And they
call the blind man, saying to him : Take courage : rise, He calleth thee.
50. And he, casting away his garment,24 leaped up,y and came to Him.z
51. And Jesus answered and said to him : What wilt thou that I
should do for thee ? And the blind man said to Him : Rabboni,25 that
I may receive my sight.
52. And Jesus saith to him : Go, thy faith hath healed thee. And
immediately he received his sight, and followed Him°a in the way.

CHAPTER XL
CHRIST ENTERS INTO JERUSALEM "UPON AN ASS : HE CURSES THE BARREN FIG-TREE ;
AND DRIVES THE BUYERS AND SELLERS OUT OF THE TEMPLE.
1. And when they were drawing near to Jerusalem" and tob Bethany
at the Mount of Olives, He sendeth two of His disciples,

23 As one wbo pays a sum for the liberation of a captive.
31 The evangelist explains the meaning of Bartimeus.
23 St. Matthew speaks of two blind men, of whom Bartimeus was probably the better known.
M Matthew : " cried out." w His cloak. "' P. " Lord."
u G. P. " My." V. — 9 MSS. versions, critics. v Matt. 20 : 23.
w It is pleonastic. * Matt. 20 : 29; Luke 18 : 35.
y G. P. " rose." V. B. D. L. versions, critics. z G. P. ," Jesus."
aa G. P. " Jesus." V. A. B. C D. L. versions, critics. a Matt. 21 : 1 ; Luke 11 : 29.
b G. P. + " Bethphage and." V. D. Sax. It is found in St. Luke. St. Matthew has Bethphage only. They
were neighboring villages. 11

162 ST. MARK XI.
2. And saith to them : Go into the village over against you, and im
mediately on coming thither, ye will find a colt tied, upon which no man
yet hath sat : loose him, and lead him to Me.
3. And if any one say to you, What do ye ? c Say ye, the Lord hath
need of him : and immediately he will let him come hither.
4. And they went and found a colt tied before the gate without, at
the meeting of two ways : and they loose him.
5. And some of them who stood there, said to them : What do ye,
loosing the colt ?
6. They said to them as Jesus had commanded them ; and they let
him go.
7. And they brought the colt to Jesus ;d and cast6 their garments on
him, and He sat upon him.
8. And many spread their garments in the way : and others cut down
boughs from the trees, and strewed them in the way.
9. And those who went before, and those who followed, cried, say
ing : Hosannah ;
10. Blessed be He that cometh in the name of the Lord. Blessed be
the kingdom of our father David1 that cometh,* Hosannah in the highest.
11. And HeB entered into Jerusalem,11 into the temple :' and when He
had looked round on all things, when now it was late, He went out to
Bethany, with the twelve.
12. And the next day,k when they came out from Bethany,2 He was
hungry. 13. And when He had seen from1 afar a fig-tree having leaves, He
came, if perhaps He might find anything on it.3 And when He was
come to it, He found nothing but leaves, for it was not the time for
figs. 14. And Hem answered and said to it : May no man eat fruit of thee
ever hereafter. And His disciples heard it.
15. And they come to Jerusalem. And He11 entered into the temple,

1 The reign of tbe Messiah, which was begun, was tbe kingdom of David, whose Son He was. The Jews
generally looked on him as their father, since the royal line had been propagated from him.
3 There is a difference in the order and manner of the narratives of the two evangelists. St. Mark enters
more minutely into the details, which St. Matthew summarily records, having in view rather the connection
of tbe matters than the time when they respectively occurred. On the %st day Christ looked about the
temple, without doing any act : on the second, as He was coming towards the city, He cursed the fig-tree, and
subsequently cast the buyers and sellers from the temple. The tree withered immediately; but it was visited
and observed anew on the following day.
3 Figs that do not ripen in season, sometimes ripen afterwards in the spring.
c G. P. " Why do ye this?" V. Schott. d John 12 : 14.
e G. P. " cast." V. 4 MSS. critics. I G. P. " in the name of the Lord." V. MSS. critics.
s G. P. "Jesus." V. B. D. L. versions, critics. a G. P. " and." V. A. B.
i Matt. 21 : 10. k Matt. 21 : 19.
1 G. P. — V. 6 MSS. critics. m G. P. " Jesus." V. 7 MSS. versions, critics.
n G. P. "Jesus." V. B. C. D. L. versions, critics.

ST. MARK XI. 163
and began to cast out those who sold and bought in the temple, and He
overthrew the tables of the money-changers, and the stalls of those who
sold doves.
16. And He suffered not any one to carry any article'1 through the
temple. 17. And He taught, saying to them : Is it not written :° My house
shall be called a house of prayer for all nations ? But ye have made it
a den of robbers.
18. And when the chief priests and the scribesr heard this, they
sought how they might destroy Him,5 for they feared Him, because all
the crowd was in admiration at His doctrine.
19. And when evening was come, He went forth out of the city.
20. And when in the morning they passed by, they saw the fig-tree
dried up from the roots.
21. And Peter remembering, saidq to Him : Rabbi, behold, the fig-
tree which Thou didst curse, is withered away.
22. And Jesus answering, saith to them :r Have faith in God.6
23. 'Truly I say to you that whoever shall say to this mountain : Be thou
removed, and be cast into the sea, and shall not doubt in his heart, but
believe, that whatever he saith will be done, it shall be done for him.'
24. Therefore I say to you,™ all things whatever ye ask when ye pray,
believe that ye will receive : and ye shall have them.
25. And when ye stand to pray,T forgive, if ye have anything against
any man ; that your Father also, who is in heaven, may forgive you
your sins.
26. But if ye will not forgive, neither will your Father, who is in
heaven, forgive you your sins.
27. And they come again to Jerusalem. And as He was walking in
the temple, the chief priests, and the scribes, and the ancients come to
Him, 28. And say to Him : By what authority doest Thou these things ?T
and who hath given Thee this authority to do these things ?
29. And Jesus answered and said to them : I will also ask you one
word ; and answer Me ; and I will tell you by what authority I do these
things.

4 Lit. " vessel." It may be understood of any instrument or utensil. It was deemed disrespectful to carry
anything of the kind through the temple. 6 Without exciting the people.
B Divine faith. It may also mean confidence in God.
o Isai. 56 : 7 ; Jer. 7 : 11. p G. P. invert. V. 6 MSS. versions, critics.
q G. P. "saith." ' Matt. 21 : 21.
s G. P. " For." V. B. D. versions, critics.
I G. P. " whatsoever he saith." V. — B. D. L. Memph.
o Matt. 7:7; 21 : 22; Luke 12 : 9. v Matt. 6 : 14; 18 : 35.
w Luke 20 : 2.

164 ST. MARK XII.
30. Was the baptism of John from heaven or from men ? Answer Me.
31. But they thought with themselves, saying: If we say, From
heaven : He will say : Why then did ye not believe Him ?
32. If we say : From men : we fear" the people. For all men held
John to be truly a prophet.
33. And they answered and said to Jesus : We know not. And
Jesus answering, saith to them : Neither do I tell you by what author
ity I do these things.

CHAPTER XII.
THE PARABLE OF THE VINEYARD AND HUSBANDMEN. CESAR'S RIGHT TO TRIBUTE. THE
SADDUCEES ARE CONFUTED. THE FIRST COMMANDMENT. THE WIDOW'S MITE.
1. And He began to speak to them by parables :a A man planted a
vineyard, and made a hedge about it ; and dug a wine-vat, and built a
tower, and let it out to husbandmen ; and went abroad.
2. And at the season1 he sent to the husbandmen a servant, to receive
from the husbandmen some fruit of the vineyard.
3. But they laid hands on him, and beat him, and sent him away
empty. 4. And again he sent to them another servant ; andb him they
wounded in the head, and used shamefully."
5. And again he sent another ; and him they killed : and many
others, of whom some they beat, and others they killed.
6. Therefore having yet an onlyd beloved son, he sent him also last
to them, saying : They will reverence my son.
7. But these husbandmen said, one to another : This is the heir :
come, let us kill him, and the inheritance will be ours.
8. And they laid hold on him, and killed him, and cast him out of
the vineyard.2
9. What therefore will the lord of the vineyard do ? He will come
and destroy the husbandmen ; and give the vineyard to others.
10. Have ye not read this Scripture : The stone" which the builders
rejected, the same is made the head of the corner :
1 The time of vintage. a They cast the corpse out.
¦6.P." They feared." 12 MSS. versions, fathers.
a Isai. 5:1; Jer. 2 : 21 ; Matt. 21 : 33 ; Luke 20 : 9.
b G. P. -r " at him they cast stones." V. B. D. L. Memph. Arm.
c G. P. " and sent him away shamefully handled." V. 3 MSS. versions, critics.
& G. P. " his." V. — B. C. D. L. versions, critics. From Matt. 21 : 37.
e Ps. 117 : 22; Isai. 28:16; Matt. 21 : 42; Acts 4 : 11; Rom. 9:33; 1 Pet. 2 : 7.

ST. MARK XII. 165
11. This has been done by the Lord : and it is wonderful in our
eyes? 12. And they sought to lay hands on Him, but they feared the
people. For they knew that He spake this parable against them. And
they left Him, and went away.
13. And they send to Himf some of the Pharisees and of the Herodi-
ans, to catch Him by talk.
14. And when they came they say to Him : Teacher, we know that
Thou art true, and carest for no one : for Thou regardest not the per
son of men, but teachest the way of God in truth. Is it lawful to give
tribute to Cesar ;3 or shall we not give it ?g
15. But He knowing their hypocrisy, saith to them : Why do ye try
Me ? Bring Me a coin, that I may see it.
16. And they brought it [to Him]. And He saith to them : Whose
is this image and the inscription? They say to Him: Cesar's.
17. And Jesus answering, said to them : Render therefore to Cesarh
the things that are Cesar's, and to God the things that are God's. And
they marvelled at Him.1
18. And the Sadducees,1 who say there is no resurrection,5 came to
Him, and asked Him, saying :
19. Teacher, Moses wrote", for us,k that if any man's brother die, and
leave his wife behind him, and leave no children, his brother should take
his wife, and raise up issue to his brother.
20. Now there were seven brothers ; and the first took a wife, and
died, but left no issue.
21. And the second took her, and died : and neither did he leave any
issue. And the third in like manner.
22. And the seven took her in like manner ; and did not leave issue.
Last of all the woman also died.
23. In the resurrection,7 therefore, when they shall rise again,1 of
which of them shall she be the wife ? for the seven had her for wife.
24. And Jesus answering said to them : Do ye not therefore err,
because ye know not the Scriptures, nor the power of God ?

3 Josephus relates that Judas Gaulonites raised the question whether tbe payment of tribute to a heathen
emperor was consistent with the devotedness ofthe Jews as God's own people. A. 1. 18.
4 At His wisdom, which dictated so apt a reply, and avoided all occasion of censure.
B They believed that man's existence terminated forever in death. Joseph. Ant. 18 : 1 ; de Bello 2 : 8.
b As lawgiver — prescribed — enacted.
t Some of the Pharisees believed that the souls of the just would return to life with new bodies: but the
Jews generally believed that all the departed would resume their own bodies.
f Matt. 22 : 15 ; Luke 20 : 20. B G. P. " Shall we give or shall we not give V V. D. Goth. Sax.
h Rom. 13 : 7. ' Matt. 22 : 23 ; Luke 20 : 27.
k Deut. 25 : 5. 12 Mace. 7:9; 12 : 43," 44; John 11 : 24; Acts 23 : 5; 24 : 15.

166 ST. MARK XII.
25. For when they shall rise from the dead, they neither marry, nor
are given in marriage, but are8 as the angels in heaven.
26. And as concerning the dead, that they rise, have ye not read in
the book of Moses, at the bush9 how God spake to him, saying : I am
the God of Abraham, and the God of Isaac, and the God of Jacob ?
27. He is not the God of the dead, butm of the living. Ye therefore
do greatly err.
28. And one of the scribes11 came, and having heard them reasoning
together, and seeing that He had answered them well, asked Him, which
is the first commandment of all.
29. And Jesus answered him : The first commandment of all is :°
Hear, 0 Israel :p the Lord thyq God is one God.r
30. And thou shalt love the Lord thy God with thy whole heart, and
with thy whole soul, and with thy whole mind, and with thy whole
strength ! This is the first commandment.
31. And the second is like to it.8 Thou shalt love thy neighbor as
thyself! There is no other commandment greater than these.
32. And the scribe said to Him : Teacher, Thou hast well said with
truth, that there is one God, and there is no other besides Him.
33. And that He should be loved with the whole heart, and with the
whole understanding, and with the whole soul, and with the whole
strength, and to love one's neighbor as oneself, is a greater thing than
all holocausts and sacrifices.
34. And when Jesus saw that he answered wisely, He said to him :
Thou art not far from the kingdom of God.10 And no one after that
durst ask Him any question.
35. And Jesus, teaching in the temple, answered, and said: How
do the scribes say, that Christ is David's son ?
36. For David himself, by the Holy Spirit,11 saith : The Lord said
to my Lord : Sit Thou on My right hand, until I make Thine enemies
Thy footstool !'
37. David therefore himself calleth Him Lord ; and how then is He
his Son ? And the great crowd heard Him gladly.

> They shall be.
3 This was a manner of quoting, with reference to some historical point, as where the vision in the bush
is related. 10 His views on this point were correct, and his dispositions were good.
11 Inspired by the Holy Spirit.
m G. P. " the God." V. 6 MSS. versions, critics. n Matt. 22 : 35.
i> G. P. " The first of all the commandments." V. Griesbach.
p Deut. 6:4. q G. P. "our." V. MSS.
r G. P. " one Lord."
¦ P. "the second is like, namely this." V. MSS. critics. Lov. 19 : 18; Matt. 22 : 39; Rom. 13 : 9; Gal. 5:14;
James 2:8. ,
i Ps. 109 : 1 ; Matt. 22 : 41; Luke 20 :[42.

ST. MARK XIII. 167
38. And He said to them, in His teaching: Beware of the scribes,u
who love to walk about in long robes,12 and love salutations in the mar
ket-place,13 39. And the first seats in the synagogues, and the highest places at
banquets :
40. Who devour the houses of widows11 under the pretence of long
prayer:15 these will receive a heavier judgment/
41. And Jesus sat over against the treasury,16 and beheld how the
people cast money into the treasury, and many who were rich cast in
much.* 42. And there came a poor widow, and she cast in two mites, which
make a farthing.17
43. And He called His disciples together, and saith to them : Truly
I say to you, that this poor widow hath cast in more than all those who
have cast into the treasury.
44. For they all cast in out of their abundance ; but she of her want
hath cast in all she had, her whole living.18

CHAPTER XIII.
CHRIST FORETELLS THE DESTRUCTION OF THE TEMPLE, AND THE SIGNS THAT SHALL
PRECEDE THE DAY OF JUDGMENT.
1. And as He was going out of the temple," one of His disciples
saith to Him : Teacher, behold what stones and what buildings.1
2. And Jesus answering said to him : Seest thou all these great
buildings ? There will not be left one stone on another,' that will not
be thrown down.2
3. And as He sat on the Mount of Olives over against the temple,
Peter, and James, and John and Andrew asked Him apart :
4. Tell us, when will these things be ? and what will be the sign when
all these will be about to be fulfilled?

13 The long robe was a mark of high distinction.
13 Any public place was understood by the Greek term.
" Consume their wealth. Widows were more likely to be imposed on by professions of piety, and thus to
waste the wealth left them, and encourage impostors.
15 Under pretence of devotion.
IG Of the temple : the chest where voluntary offerings to defray the expenses of worship were deposited
The place where the chest was, got the same name.
" About two-thirds of a cent. ls Her whole means of subsistence.
1 How splendid and magnificent. 2 This was literally fulfilled.
u Matt. 23 : 3 ; Luke 11 : 42 ; 20 : 46.
v p. "damnation." Campbell complains of this version as harsh.
w Luke 21:1. a Matt. 21 : 1. b Luke 19 : 44; 21 : 6.

168 ST. MARK XIII.
5. And Jesus answered and began to say" to them : Take heed lest
any one should deceive you :
6. For many will come in My name, saying : I am He,3 and will de
ceive many.
7. And when ye will hear of wars and rumors of wars, fear not : for
such things must needs be ; but the end is not yet.
8. For nation will rise against nation, and kingdom against kingdom,
and there will be earthquakes in places, and famines.*1 These things are
the beginning" of sorrows.
9. But look to yourselves. For they will deliver you up to councils ;
and ye will be beaten in the synagogues, and ye will stand before go
vernors and kings for My sake, for a testimony tof them.
10. And the gospel must first be preached among all the nations.'
11. And when they shall lead you, and deliver you up, be not anxious8
beforehand what ye shall speak ;h but whatever shall be given you in
that hour, that speak : for it is not ye who speak, but the Holy Spirit.
12. And the brother will betray the brother to death, and the father
the child ; and children will rise up against parents, and cause them to
be put to death.
13. And ye will be hated by all for My name's sake : but he who shall
endure unto the end, he will be saved.
14. And when ye shall see the abomination of desolation1 standing
where it ought not : let him who readeth understand : then let those
who are in Judea, flee to the mountains.
15. And let not him who is on the housetop, go down into the house,
nor enter to take anything out of the house :
16. And let not him that is in the field turn back to take his gar
ment. 17. And woe to those who are with child, and to those who give suck
in those days.
18. But pray that these thingsk happen not in winter.
19. For in those days such tribulations1 will be as have not been
from the beginning of the creation, which God created, until now,
neither will be.
20. And unless the Lord had shortened the days, no flesh would be
3 The Messiah.
c Eph. 5 : 6; 2 Thess. 2:3. IG. P. "and troubles." V. B. D. Copt. Sax. Eth.
e G. P. " beginnings." V. B. D. K. L. versions, critics. f P. " against them."
g P. " take no thought." Matt. 10 : 19 ; Luke 12 : 11 ; 21 : 14.
a G. P. " neither do ye premeditate." V. B. D. L. Copt, critics.
i Dan. 9 : 27 ; Matt. 21 : 15 ; Luke 21 : 20. G. P. « spoken of by Daniel the prophet." V. B. D. L. versions,
critics. k G. P. " your flight." V. B. D. L critics.
1 G. P. "affliction."

ST. MARK XIII. 169
saved : but for the sake of the elect, whom He hath chosen, He hath
shortened the days.
21. And then if any one shall say to you: Behold here is the
Christ :m Behold ! He is there : believe it not.
22. For false Christs and false prophets will arise, and show signs
and wonders, to seduce (if it were possible) even the elect.
23. Take ye heed, therefore ; behold, I have foretold you all things.
24. But in those days," after that tribulation, the sun will be dark
ened, and the moon will not give her light,
25. And the stars of heaven will fall, and the powers that are in the
heavens will be shaken.
26. And then they will see the Son of man coming in the clouds,
with great power and glory.
27. And then He will send His angels,0 and will gather together His
elect from the four winds, from the extremity of the earth to the extre
mity of heaven.
28. Now from the fig-tree learn the parable.4 When its branch is
now tender, and the leaves are come forth,p ye know that summer is very
near. 29. So likewise when ye shall see these things come to pass, know
that it is very nigh, at the doors.
30. Truly I say to you, that this generation will not pass away until
all these things be done.
31. Heaven and earth will pass away, but My word will not pass
away. 32. ;But of that day, or hour,q no one knoweth, neither the angels in
heaven, nor the Son,5 but the Father.
33. Take heed, watch and pray :r for ye know not when the time is.
34. As a man who, going abroad, left his house, and gave authority
to his servants over every work, and commanded the porter to watch :
35. Watch ye, therefore (for ye know not when the lord of the house
cometh : at even, or at midnight, or at cock-crowing, or in the morning),
36. Lest coming on a sudden, he should find you sleeping.
37. And what I say to you, I say to all : Watch.
4 Borrow a similitude. 6 As ambassador of the Father to men.
m Matt. 24 : 23; Luke 21 : 8. G. P. "or." V. L. MSS.
n Isaiah 13 : 10 ; Ezek. 32 : 7 ; Joel 2 : 10. ° Matt. 24 : 31.
P G. P. " and putteth forth leaves." V. E. V. MSS.
q G. P. "and that hour." V. 11 MSS. versions, critics. ' Matt. 24 : 42.

170 ST. MARK XIV.

CHAPTER XIV.
THE FIRST PART OF THE HISTORY OF THE PASSION OF CHRIST.
1. Now the passover," and the feast of the unleavened bread,1 were
after two days, and the chief priests and the scribes sought how they
might by craft lay hold on Him, and put Him to death.
2. But they said : Not on the festival, lest there be a tumult of the
people. 3. And when He was in Bethany,' in the house of Simon the leper,
and reclined at table, there came a woman having an alabaster box of
ointment of precious spikenard : and breaking2 the alabaster box, she
poured it out upon His head.
4. Now there were some3 who felt indignation within themselves, and
said : Why was this waste of the ointment made ?
5. For the ointment0 might have been sold for more than three hun
dred shillings, and given to the poor. And they murmured against
her. 6. But Jesus said : Let her alone : Why do ye trouble her ? ' She
hath done a good work for Me.d
7. For the poor ye have with you always ; and whenever ye will, ye
may do them good : but Me ye have not always.4
8. What she had,6 she hath given : she hath anointed beforehand My
body for the burial.5
9. Truly I say to you, wherever this gospel shall be preached through
out the whole world, that also which she hath done shall be told in
memory of her.6
10. And Judas Iscariot,' one of the twelve, went to the chief priests,
to betray Him to them.
11. And they hearing it, were glad: and they promised to give him
money. And he sought how he might conveniently deliver Him up.
12. Now, on the first day of the unleavened bread,g when they sacri-

1 During tbe paschal solemnity the use of leaven was forbidden.
3 Breaking the neck of the vase, which was sealed.
3 Judas was the chief of those who complained.
4 In His natural form, as He then appeared.
5 As it was customary to embalm the bodies of tbe dead, Mary, in anointing Jesus, might be considered as
performing this kind office by anticipation. She was divinely enlightened and moved to perform the act.
s With unerring foresight, Christ foretells that the memory of this fact shall be as enduring and as exten
sive as the gospel itself, which shall be announced throughout the world.
» Matt. 26 : 2 ; Luke 22 : 1. b Matt. 26 : 6; John 12 : 1.
= G. P. "it." V. A. B. C. K. L. versions, critics. & G. P. "on Me." V. " in." Critics.
e G. P. " what she could." V. 12 MSS. critics. f Matt. 26 : 14. s Ibid. v. 17 ; Luke 22 : 7.

ST. MARK XIV. 171
ficed the passover, the disciples say to Him : Where wilt Thou that we
go, and prepare for Thee to eat the passover ?
13. And He sendeth two of His disciples, and saith to them : Go ye
into the city ; and a man carrying a pitcher of water7 will meet you,
follow him.
14. And wherever he shall go in, say to the master of the house :
The Teacher saith : Where is My'1 refectory,' in which I may eat the
passover with My disciples ?
15. And he will show you a large room furnished ;k there prepare
for us.8
16. And His disciples went forth, and came into the city ; and they
found all as He had told them, and they prepared the passover.
17. And in the evening, He cometh with the twelve.1
18. And when they reclined at table, and were eating,9 Jesus said :
Truly I say to you, one of you who eateth with Me, will betray Me.
19. But they began to be sorrowful, and to say to Him,m one by one :
IsitI?11 20. He said0 to them : One of the twelve, who dippeth with Me [his
hand] in the dish.10
21. And the Son of man indeed goeth, as it is written of Him : but
woe to that man by whom the Son of man shall be betrayed. It were
better for that man if he had not been born.p
22. And whilst they were eating, Jesus took bread :q and blessing,
brake, and gave to them, and said : Take ye,r This is My Body.
23. And He took the cup, and when He had given thanks, He gave
it to them : and they all drank of it.
24. And He said to them : This is My Blood, that of the new
covenant, which shall be shed for many.11
25. Truly I say to you, I will drink no more of the fruit of the vine,
until that day when I drink it new in the kingdom of God.12
26. And when they had sung a hymn, they went forth to the Mount
of Olives.
1 The owner of the house may have been acquainted with our Lord.
8 They were to get ready the lamb for tbe banquet.
9 Of the paschal lamb.
10 This did not fix suspicion on Judas, although our Lord gave him immediately bread, having first dipped
it in the dish.
u These words were said when the cup was presented to them.
13 From St. Luke it appears that this was said in reference to the cup of wine used at the supper, and not
in regard to tbe sacramental cup.
h G. P. — V. A. B. i P. " guest chamber."
k G. P. "prepared." V. MSS. vary. 1 Matt. 26 : 20; Luke 22 : 14.
m John 13 : 21.
d G. P. + "and another said: is it I?" V. B. C. L. P. versions.
o G. P. "And He answered and said." V. B. critics vary.
P P.". 40 : 10; Acts 1 : 16. 1 Matt. 26 : 26; 1 Cor. 11 : 21.
r G. P. "eat." V. — 7 MSS. versions, critics.

172 ST. MARK XIV.
27. And Jesus saith to them : Ye will all be scandalized8 in regard
to Me this night ; for it is written : I will strike the shepherd, and the
sheep shall be dispersed.'
28. But after I have risen again, I will go before you into Galilee.
29. But Peter said to Him : Although all be scandalized in Thee, yet
not I.13
30. And Jesus saith to him : Truly I say to thee, to-day, even in
this night, before the cock crow twice,14 thou15 wilt deny Me thrice.
31. But he spake the more :u Although I should die with Thee, I will
not deny Thee.15 And in like manner also said they all.
32. And they come to a farm called Gethsemani.T And He saith to
His disciples : Sit ye here,w while I pray.
33. And He taketh Peter, and James, and John with Him : and He
began to fear, and to be heavy.17
34. And He saith to them : My soul is sorrowful even unto death :
stay here, and watch.
35. And He went forward a little, and fell on the ground ; and
prayed that if it were possible, the hour18 might pass from Him.
36. And He said : Abba,19 Father, all things are possible to Thee ;
remove this cup from Me : but not what I will, but what Thou wilt.
37. And He cometh, and findeth them sleeping. And He saith to
Peter: Simon, sleepest thou? couldst thou not watch one hour ?
38. Watch and pray, that ye enter not into temptation. The spirit
indeed is ready, but the flesh is weak.
39. And again He went away, and prayed, saying the same words.
40. And when He returned, He found them again asleep (for their
eyes were overpowered), x and they knew not what to answer Him.
41. And He cometh the third time, and saith to them: Sleep on
now, and take rest. It is enough :y the hour is come : behold the Son
of man will bez betrayed into the hands of sinners.
42. Rise, let us go. Behold, he who betrayeth Me is at hand.
43. And while He was yet speaking, Judas Iscariot,aa one of the

13 This implies a strong persuasion of his own fidelity.
14 The second cock-crowing is towards morning.
ifi This is emphatic.
1G This was not intended as a denial of what Christ had said ; but a reiterated declaration of the resolution
of Peter to remain faithful.
" With affliction.
18 The time of distress and suffering.
13 The Syriac term for father. The evangelist preserves it, ns a word which continued in use among Chris*
tians. « John 16 : 32. t Zacb. 13 : 7 ; Matt. 26 : 31.
u G. P. " vehemently." V. B. C. D. L. versions.
v Matt. 26 : 36. . w Luke 22 : 40.
x P. "heavy." V. A. B. K. L. y It may signify that the crisis has come.
s G. P. " is." a* G. P. — V. A. D. K. M. versions.

ST. MARK XIV. 173
twelve, cometh, and with him a great crowd" with swords and, clubs,
from the chief priests, and the scribes, and the ancients.
44. And he who betrayed Him had given them a sign, saying : Whom
soever I shall kiss, that is He : lay hold on Him, and lead Him away
safely. 45. And when he came, immediately he went up to Him and said :
Hail, Rabbi :co and kissed Him.
46. But they laid hands on Him, and held Him.1"
47. And one of those who stood by drawing his sword, struck a ser
vant of the chief priest, and cut off his ear.
48. And Jesus answered and said to them : Are ye come out as
against a robber, with swords and clubs, to take Me ?
49. I was daily with you in the temple teaching, and ye did not lay
hands on Me. But thatdd the Scriptures may be fulfilled.
50. Then all His disciples08 forsook Him, and fled away.
51. And a certain young man followed Him, having a linen cloth
thrown round his naked body ; and theyff laid hold on him.
52. But he left the linen cloth, and fled from them, naked.20
53. And they brought jESUSEg to the high priest ; and all the priests,
and the scribes, and the ancients assembled together.
54. And Peter followed Him afar off, even into the court of the
high priest ; and he sat with the servants at the fire, and warmed
himself. 55. And the chief priestshb and all the council sought for testimony
against Jesus to put Him to death ; and found none.
56. For many bare false testimony against Him, but their testi
monies did not agree.
57. And some rising up, bore false testimony against Him, saying :
58. We heard Him say :" I will destroy this temple made with hands,
and within three days I will build another not made with hands.
59. Neitherkk did their testimony agree.21
60. And the high priest rose up in the midst, and asked Jesus, say-
in<r : Answerest Thou nothing to the things that are laid to thy charge
by these men ?
61. But He was silent, and made no answer. Again the high priest

3' The consternation of this young man, who was probably a disciple of Christ, led him to flee. The fact
is recorded to show the panic which prevailed.
=' It was not sufilcient, or satisfactory.
bb Matt. 26 : 47 ; Luke 22 : 47 ; John 18:3. c0 G. P. " Master, Master." V. B.
ad P. — "must." It is elliptical. This happens that. <* Matt 26 : 56.
ff G P. " the young men." Campbell : " the soldiers." V. B. C. D. L. versions.
U Matt. 26 : 57 ; Luke 22 : 54 ; John 18 : 13. w Matt. 26 : 59.
ii John 2 : 19. kk G. P. " And neither so."

174 ST. MARK XIV.
asked, Him, and said to Him: Art Thou the Christ, the Son of the
blessed God ?u
62. And Jesus said to him : I am. And ye shall see the Son of
man sitting on the right hand of the powermm [of God] and coming with
the clouds of heaven.
63.' Then the high priest rending his garments, saith : What further
need have we of witnesses ?
64. Ye have heatd the blasphemy. What think ye ? And they all
condemned Him as worthy of death.
65. And some began to spit on Him, and to cover His face, and buffet
Him, and to say to Him : Prophesy :22 and the officers struck Him with
their open hands.
66. Now when Peter was in the court below,23 there cometh one of
the maid-servants of the high priest.1111
67. And when she saw. Peter warming himself, she looked on him,
and said : Thou also wast with Jesus of Nazareth.
68. But he denied, saying: I neither know nor understand what thou
sayest. And he went forth before the court,24 and the cock crew. ¦
69. And again a maid-servant seeing him,00 began to say to the
standers-by : This is one of them.
70. But he denied again. And after a while they who stood by said
again to Peter :pp Surely thou art one of them, for thou art also a Gali
lean, ii
71. But he began to invoke curses on himself, and to swear : I know
not this man of whom ye speak.
72. And immediately" the cock crew again. And Peter remembered
the word which Jesus said to him : Before the cock crow twice, thou
wilt thrice deny Me. And he began to weep.as

23 Declare who it is that struck Thee. All supernatural knowledge was included under the name of pro
phecy. As the face of Christ was covered, He could not naturally know who struck Him ; besides, those who
surrounded Him were strangers : but all men were known to Him.
93 In the yard inclosed by the building, where a fire was lighted up.
31 Into the vestibule.
n G. P. " Son ofthe Blessed." V. A. K. It. mm Matt. 24 : 30 ; 26 : 64.
nn Matt. 26 : 69 ; Luke 22 : 55 ; John 18 : 17. oo Matt. 26. : 71.
pp Luke 22 : 69 ; John 18 : 27.
qq G. P. " and thy speech agreeth thereto." V. B. C. D. L. versions, critics. From Matt. 26 : 73.
"" G. P. — V. B. D. versions, critics.
» CTi^aXau/ MAaitx. p. "when he thought thereon, he wept." Erasmus says that it denotes a sudden
rush. Matt. 26 : 75 : "he wept bitterly."

ST. MARK XV. 175
CHAPTER XV.
THE CONTINUATION OF THE niSTORY OF TIIE PASSION.
1. And straightway" in the morning, the chief priests held a consul
tation with the ancients, and the scribes, and the whole council, and
bound Jesus, and led Him away, and delivered Him up to Pilate.
2. And Pilate asked Him : Art Thou the king of the Jews ? And
He answering said to him : Thou sayest it.
3. And the chief priests accused Him of many things.
4. And Pilate again asked Him, saying: Dost Thou make no an
swer ? Behold of how many things they accuse Thee.
5. But Jesus still made no answer,' so that Pilate wondered.
6. Now on the festival day he used to release to them one of the
prisoners whomsoever they demanded.
7. And there was one called Barabbas, who was in prison with other
rioters,0 who ind the riot had committed murder.
8. And when the crowd was come up,0 they began to desire him to do
as he had ever done to them.1
9. And Pilate answered them, and said :f Will ye that I release to
you the king of the Jews ?2
10. For he knew that the chief priests had delivered Him up out of
envy. 11. But the chief priests stirred up the people, that he should rather
release Barabbas to them.
12. And Pilate again answering, saithE to them : What will ye then
that I do toh the king of the Jews ?
13. But they again cried out : Crucify Him.
14. And Pilate said to them : Why, what evil hath He done ? But
they cried out the more :¦ Crucify Him.3
15. And so Pilate, being willing to satisfy the crowd,4 released to them
Barabbas, and after he had scourged Jesus, he delivered Him up to be
crucified.5 1 They asked him to do as he was accustomed, and liberate a prisoner. The request may have originated
with some who entertained a hope to obtain the liberation of Jesus.
3 Pilate designates Him as He was charged with styling Himself.
3 Instead of assigning a cause for their hatred, they renew their shouts.
4 Even haughty judges seek popularity.
3 The flagellation was intended to move them to pity, and satisfy their rage. Pilate, although governing
a Matt. 27 : 1 ; Luke 22 : 66; John 18 : 38.
b G. P. "but He answered nothing." V. B. Matt. 27 : 12; Luke 23 : 2.
c G. P. " with them that had made insurrection with him." V. 3 MSS. Sahid.
d G. is plural. e G. P. " crying aloud." V. B. D. versions, critics.
I Matt. 27 : 22; Luke 23 : 20. g G. P. " answered and said again." V. B.
h G. P. " whom ye call." V. A. D. i G. P. " the more exceedingly." V. 8 MSS. critics.

176 ST. MARK XV.
16. And the soldiers led Him awayk into the court of the palace,6
and call together the whole band,
17. And they clothe Him with purple, and platting a crown of thorns,
put it upon Him.
18. And began to salute Him : Hail, king of the Jews.
19. And they struck His head with a reed : and they spat on Him,
and bending their knees, worshipped Him.
20. And after they had mocked Him, they took off the purple from
Him, and put His own garments on Him, and led Him out to crucify
Him. 21. And they force1 one Simon, a Cyrenian, the father of Alexander7
and Rufus, who was passing by, coming from the country, to take up
His cross.
22. And they bring Him to a place Golgotha, which being inter
preted, is the place of a skull.
23. And they gave Him wine mingled with myrrh8 to drink ; but He
took it not.9
24. And when they had crucified Him,10 they divided His garments,111
casting lots upon them, what each should take.
25. And it was the third hour11 when they crucified Him.
26. And the title of His cause was written above : The King op the
Jews.
27. And with Him they crucified two robbers, one on His right hand,
and the other on His left.
28. And the Scripture was fulfilled, which saith: And with the
wicked He was reputed.11
29. And they who passed by, blasphemed Him, wagging their heads,
and saying : Vah," Thou that destroyest the temple of God, and in
three days buildest it up again :
30. Save Thyself, and come down from the cross.
31. In like manner, also, the chief priests mocking said to one ano
ther with the scribes : He saved others : Himself He cannot save.

with the title of procurator, whose ordinary powers were fiscal and judicial in civil causes, was invested with
the power of decreeing capital punishment. Coponius, the first procurator, had like power. Jos. Ant. 18 : 1;
De Bell. 2 : 11.
6 The palace yard.
1 The name Alexander was very common. Rufus is mentioned with praise by St. Paul. He lived at Borne,
when the apostle wrote.
8 It is styled gall in St. Matthew. It was given to Him before He was nailed to the cross: afterwards, He
was again offered drink.
3 He tasted, but did not drink.
10 Having crucified Him.
11 The third hour began when the sun was half-way advanced towards the meridian, and lasted until
midday. t Matt. 27 : 27 ; John : 19 : 2. 1 Matt. 27 : 32; Luke 23 : 26.
m Matt. 27 : 35; Luke 23 : 34; John 19 : 23. n Isaiah 53 : 12. o John 2 : 19.

ST. MARK XV. 177
32. Let the Christ, the king of Israel,12 come down from the cross,
that we may see and believe. And they who were crucified with Him,
reviled Him.
33. And when the sixth hour came, there was darkness over the whole
earth, until the ninth hour.
34. And at the ninth hour Jesus cried out with aloud voice, saying:
Eloi, Eloi, lamma sabachthani ?p which, being interpreted, is : My
God, My God, why hast Thou forsaken Me ?
35. And some of the bystanders hearing it, said : Behold, He calleth
Elias. 36. And one ran, and filling a sponge with vinegar, put it upon a reed,
and gave Him drink, saying: Stay; let us see if Elias come to take Him
down. 37. And Jesus, having cried with a loud voice, expired.
38. And the veil of the temple was rent in two, from top to bottom.
39. And the centurion who stood over against Him, seeing that He
cried out in this manner and expired, said : Truly this man was the
Son of God.
40. And there were also women looking on afar off :q among whom
was Mary Magdalen, and Mary the mother of James the less,13 and of
Joseph, and Salome."
41. Who also, when He was in Galilee, followed Him,r and ministered
to Him, and many other women who came up with Him to Jerusalem.
42. And when evening15 was now come3 (because it was the Prepara
tion, that is, the' day before the sabbath),
43. Joseph of Arimathea, a noble16 councillor,17 who was also himself
looking for the kingdom of God, came and went in boldly18 to Pilate,
and asked for the body of Jesus.
44. But Pilate wondered that He should be already dead. And
sending for the centurion, he asked him if He were already" dead.
45. And when he had learned it from the centurion, he gave the body
to Joseph.
46. And Joseph, having bought fine linen, and taken Him down,
wrapped Him up in the linen, and laid Him in a monument, which
13 They style ffim such, deriding His pretensions.
13 This title was given to James the brother, that is, cousin of our Lord, to distinguish him from the elder
James, son of Zebedee. He was the first bishop of Jerusalem.
14 Salome, wife of Zebedee, mother of John and James.
15 This term was applied to the decline of day, as well as to the time after sunset. It is here used in the
former sense, since the sabbath commenced at sunset.
13 Comely, dignified, honorable.
" One who was official adviser, or member ofthe Sanhedrim. Lingard: "a senator."
18 It was dangerous to avow one's self an adherent of Christ.
P Ps. 21 : 2; Matt. 27 : 46. q Matt. 27 : 55. r Luke 8 : 2.
» Matt. 27 : 57 ; Luke 23 : 50 ; John 19 : 38. t Matt. 27 : 62. u Q. p. « any while." V: B.
12

178 ST. MARK XVI.
was hewn out of a rock, and he rolled a stone to the door of the.monu-^
ment. 47. And Mary Magdalen and Mary of Joseph beheld where He was
laid.19

CHAPTER XVI.

CHRIST S RESURRECTION AND ASCENSION.

1. And when the sabbath was past,1 Mary Magdalen, and Mary the
mother of James, and Salome," bought' sweet spices,2 that they might
come and anoint Jesus.
2. And very early in the morning, the first day of the week, they
come to the monument, the sun being now risen.3
3. And they said, one to another : Who shall roll us back the stone
from the door of the monument ?
4. And looking, they saw the stone rolled back : for it was very great.4
5. And entering into the monument,0 they saw a young man sitting
on the right side, clothed with a white robe : and they were affrighted.
6. But he saith to them : Be not affrighted : ye seek Jesus of Naza
reth, who was crucified : He is risen ; He is not here : behold the place
where they laid Him.
7. But go, tell His disciples and Peter* that He goeth before you
into Galilee : there ye will see Him, as He told you.d
8. But they went out,6 and fled from the sepulchre : for trembling and
fear had seized them ; and they said nothing to any one ;6 for they were
afraid.7 9. But' He rising early the first day of the week,8 appeared first8 to
Mary Magdalen, out of whom He had cast seven devils.9
 *  ¦ 
19 They observed it closely, being determined on returning with perfumes after the sabbath.
1 After sunset of Saturday.
3 They had bought them on Friday. After the rest of the sabbath they prepared more immediately for the
anointing of the body.
3 At sunrise.
4 There is an inversion. The greatness ofthe stone was the cause of their anxiety about its removal. The
pious women do not seem to have known that it was sealed, and surrounded by guards.
6 "Especially." Bloomfield.
G They did not report what they had seen to any stranger: but they communicated it to some of the apos
tles. ' The fear which seized on them was a religious awe arising from the supernatural vision.
B She was the first of the devout visitants of the tomb who was favored with a manifestation of Christ.
John 20 : 15.
b Corporal possession, accompanied hy convulsions, is generally understood by the scriptural phrase.
a Matt. 28 : 1 j Luke 24 : 1 ; John 20 : 1. b Luke 23 : 56.
c Matt. 28 : 5 ; Luke 24 : 4 ; John 20 : 12.
a Supra 14 : 28. e Q. p. 4. « quickly." V. MSS. versions, critics.
f All that follows is wanting in B. Syr. has it. P. V. s John 20 : 16.

ST. MARK XVI. 179
10. She went, and told those -who had been with Him,10 who were
mourning and weeping.11
11. And they hearing that He was alive, and had been seen by her,
did not believe.12
12. And after that, He appeared in a different form13 to two of them
walking, as they were going into the country.14
13. And they departing, told it to the rest : neither did they believe
them.15 14. At length16 He appeared to the eleven17 as they were at table :
and upbraided them with their unbelief, and hardness of heart,18 be
cause they did not believe those who had seen Him after He was risen
again, 15. And He said to them : Go ye into the whole world, and preach
the gospel to every creature.19
16. He that believeth and is baptized, shall be saved:20 but he that
believeth not,21 shall be condemned.
17. And these signs shall follow those who believe.22 In My name
they shall cast out devils;2311 they shall speak1 with new tongues.24
18. They shall take up serpents;2511 and if they drink any deadly
thing,26 it shall not hurt them : they shall lay their hands upon the sick,1
and they shall recover.27

10 His apostles.
" They were in deep affliction, and did not entertain the thought of His speedy resurrection.
w So little disposed were they to believe so extraordinary a fact.
13 As a traveller. 14 To Emmaus.
ls Some already believed the resurrection on the testimony of Peter, but most were slow to believe it.
They hesitated still more to give credence to each particular manifestation.
JS This was the last manifestation on that day.
17 It is usual to designate a body of men by their regular number, although some be absent. Thomas was
not present on this occasion.
18 They are justly reproached with dulness and slowness in believing, which, however, add weight to their
suhsequent belief, after full evidence had been presented to them. They did not believe the testimony of
others, but they yielded to the evidence of their own senses.
19 To every human being, Gentile or Jew, civilized or barbarian. Lit. "to the whole creation."
30 Faith and baptism are means of salvation: but faith must work by charity, that the grace of baptism
may be preserved. Many believers and baptized persons forfeit grace and salvation.
31 To disbelieve the gospel preached by its lawful heralds, implies the rejection of Divine authority, and is
matter of just condemnation.
33 Not on every occasion, but according to the secret counsels of God. Miracles were performed frequently
by the apostles : yet they were not confined to them, nor to other sacred ministers.
23 This continued to be done in the times of Irenaeus and Tertullian, as their writings plainly show. Mi
racles have never wholly ceased in the Church, although they are of rare occurrence.
34 Languages which they had not learned.
ss As Paul did in the island, shaking off the snake, without sustaining any injury. They were not, how
ever, to indulge in wanton experiments.
26 Poisoning prevailed widely in that age.
27 The healing of the sick is one of those powers which have at all times been most manifest in the Church ;
yet it is not an ordinary gift.
h Acts 16 : 18. i Ib. 2 : 4; 10 : 46.
k Ib. 28 : 5. ] lb. 28 : 8.

180 ST. MARK XVI.
19. And the Lord Jesus, after He had spoken to them, was taken
upm into heaven,28 and sitteth on the right hand of God.29
20. But they going forth, preached everywhere : the Lord working
withal, and confirming the word with the signs which followed.30
39 Visibly in the clouds.
3' The humanity of Christ is exalted above all other creatures, and by reason of its hypostatical union, re
ceives Divine honors. The right hand of God is a figurative expression for Divine glory and majesty.
30 St. Augustin observes : " If they do not believe that even these miracles were performed by the apostles
of Christ, in order that men might believe their announcement of His resurrection and ascension, this one
great miracle is enough for us, that the whole world believed them without any miracles." De civ. Dei, 1. 22 : 5.
m Luke 24 : Sl.

PREFACE
TO THE GOSPEL OF ST. LUKE.

St. Luke is stated by Eusebius to have been a native of Antioch, the
capital of Syria. He was by profession a physician, of which indications
occur in his use of technical terms for diseases. He is thought to have
been of heathen ancestry, of the class of proselytes. Hug thinks that
his Gospel was not published until after the death of St. Paul. Patrizi
maintains that it was written between the years 48 and 52. He was
the disciple of St. Paul, whom he accompanied in his travels, as may be
gathered from Acts 16 : 8, 9, 10 ; 2 Tim. 4 : 11 ; Phil. 5 : 23, 24 ;
Coloss. 4 : 14. He wrote in Greek, subsequently to St. Matthew and
St. Mark ; but it is difficult to fix the date. He states several particu
lars, especially regarding the Blessed Virgin, not recorded by the other
evangelists, and furnishes other facts not found elsewhere. The whole
narrative, from v. 51 of chapter 9, to v. 14 of chapter 18, is exclusively
his own, excepting one verse, v. 18, chapter 16. His quotations from
the ancient Scriptures are conformable to the Septuagint, even in those
passages in which this version diners from the Hebrew, although they
are not always literal and close. His style is purer than that of the
other evangelists, but not entirely free from Syriac modes of speech.
These are ascribed by some to written memoirs of particular facts or
discourses, such as the songs of Zachariah and of the Blessed Virgin,
which they suppose him to have used in the composition of his nar
rative.

THE HOLY GOSPEL OF JESUS CHRIST

ACCORDING TO

LTJKE.

CHAPTER I.
THE CONCEPTION OF JOHN* THE BAPTIST AND OF CHRIST : THE VISITATION AND SONG OF
THE BLESSED VIRGIN: THE BIRTH OF THE BAPTIST, AND THE SONG OF ZACHARIAH.
1. Since1 many2 have undertaken to set forth in order3 a narrative of
the things accomplished* among us ;
2. Even as those who from the beginning4 were eye-witnesses5 and
ministers of the word,6 delivered them to us :7
3. It seemed good to me also,8 having diligently traced9 all things
from the beginning, to write to thee in order,10 most excellent11 Theo
philus,12 1 St. Luke, after the manner of Greek writers, makes an introduction to his work. Hebrew writers enter
at once on their subject.
3 These may have written with good intention, and sought to bo directed in the order of facts by the tes
timony of ocular witnesses. However, not being inspired, they were liable to mistake; and it was therefore
highly important that an authentic statement should be made. St. Matthew had already written, and also
St. Mark, according to many, but their gospels were not so full as to supersede the necessity of another au
thentic narrative, which might embrace facts which they had not noticed. The apocryphal gospels are
scarcely of so early a date.
3 These writers did not profess a scrupulous regard for the order of time in which the facts occurred. They
proposed to present an historical statement.
* Even from the conception of Christ. Mary, Joseph, Zachariah, Elizabeth, were witnesses of the early
events. Some written memorials also may have existed.
* Hence it is manifest that St. Luke was not an eye-witDess, but wrote on the testimony of others. Olshau-
sen observes: "The term avroizTai here no doubt refers likewise to Mary, the mother of Jesus, and other
members of the families of whose internal history mention is made in the first chapters; of course in con
nection with the subsequent history of Jesus and the Church, the apostles are in like manner included."
Biblical Commentary, vol. i, p. 80.
b" Officers. Several of those who had witnessed the facts, had afterwards been made preachers of the gospel.
1 Testified orally, or even in writing.
8 The evangelist speaks as if he had formed this determination of himself: but he does not thereby ex
clude the secret influence of the Holy Spirit, by whom he was moved and directed.
9 Followed up by diligent inquiry.
10 This supposes regard to the order of time in recording the facts of our Lord's life. As His instructions
were repeated and delivered on various occasions, their order is not so strictly followed. Events incidentally
introduced, such as those concerning the Baptist, do not necessarily follow this same order.
11 This was a title of respect addressed to persons in high station, such as chief magistrates. He is thought
to have been of Italy. ia It means " lover of God ;" but is here a proper name,
» P. "which are most surely believed among us." Patrizi, V. Campbell, Olshausen.

184

ST. LUKE I.

4. That thou mayest know the certainty13 of the things in which thou
hast been instructed.14
5, There was in the days of Herod, the king of Judea, a certain priest
named Zachariah, of the courseb of Abia,15 and his wife was of the
daughters16 of Aaron, and her name was Elizabeth.17
6. And they were both just before God,18 walking19 in all the com
mandments and observances20 of the Lord without blame.21
7. And they had no child, for Elizabeth was barren, and they both
were advanced in years.22
8. And it came to pass when he was officiating as priest before God,
in the order of his course,23
9. That according to the custom of the priesthood,124 it fell to his lot25
to offer incense,26 on going into the temple0 of the Lord ;27
10. And all the multitude28 of the people were praying without29 at
the hour of incense.30
11. And there appeared to him an angel of the Lord,31 standing on
the right hand of the altar of the incense.
12. And when Zachariah saw him, he was troubled, and fear fell on
him.

13 The object of St. Luke was to strengthen the faith of Theophilus, by a detailed narrative of facts. This
does not imply on his part any wavering or deficiency in faith; but a liability to be led astray as to particu
lar facts, by unauthorized statements.
14 Karnxh^vs is used with reference to primary instruction. The words catechism, catechumen, catecbesis,
catechist, catechize, are all derived from it.
15 The priests were divided into classes for daily or weekly ministrations. The term denotes a daily class,
but was applied to the class whose functions lasted during a week. Joseph. A. 1, 7, c. 14. There were twenty-
four classes, according to the number of sacerdotal families.
16 Descendants. The law which restricted marriage within one's own tribe, regarded heiresses.
11 The wify of Aaron bore the same name.
18 Not only externally before men. but really, and in the sight of God, to whom the heart lies open,
" Acting: regulating their actions by the Divine law.
20 The terms are synonymous, or nearly such : the former may be understood of the moral precepts ; the
latter of ceremonial observances; SiKaidJuaTa. These derived their name from their tendency to make just
those who complied with them, or to manifest their just course.
31 This implies exemption from grievous transgression, since they were blameless and just before God. It
does not exclude imperfections, or slight sins.
13 As no one could perform the priestly functions after the age of fifty, Zachariah, although not old, was
sufficiently advanced in years to have little hope of offspring.
23 When it was the turn of his class to officiate.
31 As was customary with the priests : as they had agreed to serve by turns.
25 It appears that the duties which each one had to perform, were determined by lot.
26 This was the most honorable of the priestly functions, and was not performed more than once by the
same individual.
37 Incense was offered in the sanctuary, where the altar of incense was placed.
33 Ordinarily the mass ofthe people did not assemble on such occasions: but only the priests, Levites, and
some leaders representing the people. There was a general gathering of them on this occasion, because it was
either a sabbath day, or some special festival.
39 The people, not being allowed to enter the sanctuary, prayed without in the court of the temple, namely,
in that part which was called the court of the Israelites.
ao The time when the inceDse was offered.
3* Under a sensible form.
b 1 Chr. 24 : 3. c Exod. 30 : 7 ; 40 : 21 ; Lev. 16 : 12.

ST. LUKE I. 185
13. But the angel said to him : Fear not, Zachariah, for thy prayer
is heard,32 and thy wife Elizabeth will bear thee a son, and thou shalt
call his name John j33
14. And thou wilt have joy and gladness, and many will rejoice at
his birth.34
15. For he will be great before the Lord: and will drink no wine,
nor strong drink,35 and he will be filled with the Holy Spirit even from
his mother's womb.36
16. And he will turn many of the children of Israel to the Lord their
God. 17. And he will go before Him37 in the spirit and power of Elias :d
to turn38 the hearts of fathers towards children,0 and the incredulousf to
the wisdom of the just,39 to prepare for the Lord a perfect people.40
18. And Zachariah said to the angel : How shall I know this ?41 for
I am an old man, and my wife is advanced in years.
19. And the angel answering, said to Him : I am Gabriel,42 who stand
before God ;g and I am sent to speak to thee, and to bring thee these
good tidings.
20. And behold thou shalt be dumb,h and not able to speak43 until the

32 It is not probable that Zachariah had prayed for the birth of a son, since he considered it hopeless : but
God had regard to his prayers offered up fur grace and blessings for himself and for the people, as St. Au
gustin remarks, 1. 2, Qucest. evang. q. 1, and gave him that which he bad not ventured to ask. " What is paid
to him: Thy prayer is heard: is to he understood in behalf of the people. Since the salvation and redemp
tion of the people and the forgiveness of their sins were to take place through Christ, Zachariah is assured of
the birth of a son, because he was destined to be the forerunner of Christ."
33 This name signifies: "He was merciful:" or "he was gracious." It is intended to mark that God gra
ciously gave this child to his parents, or rather that He gave him through great mercy to the people.
34 This was partially fulfilled in the joy of the friends of the family at the birth of John; but in a sublimer
sense it is accomplished in the joy ofthe Christian Church, which still celebrates the auspicious event.
3i Any intoxicating potion besides wine.
30 This was fulfilled on the visitof Mary to Elizabeth. The infant became sensible ofthe presence of ChriBt,
at the sound ofthe voice of Mary, and was sanctified by the communication ofthe grace ofthe Holy Spirit.
31 Christ is plainly meant, who is hereby declared the Lord God of the Israelites. Olshausen admits that
such is its force.
33 John by his preaching would render the Jews worthy of the affection and approbation of their ancestors,
hy inducing those to cherish their sentiments and imitate their virtues, thus drawing their heart to their
fathers. Matt. 17 : 12.
33 John was to lead unbelieving and rebellious men to embrace true wisdom, and adopt the sentiments of
just men.
40 He was thus to gather together and make ready fdr the reception of Christ the Lord, a people adorned
with good works.
41 The like interrogation was made by Abraham, whose faith is praised. Tbe difference ofthe result must
be traced to tbe disposition of mind in which the words were uttered. Zachariah hesitated to believe the
promise. 43 Power of God, or man of God.
43 The second expression is stronger and more emphatic, as indicating that the power of speaking would
be utterly impeded during the time specified.
d "Reconcile tbe heart of the father to the son." Eccl. 48 : 11.
e Mai. 4:6. " He will turn the heart of the fathers to their children, and the heart of the children to
their fathers."
f P. " the disobedient." dxeiSeis. V. incrednlos. It includes both meanings.
g Dan. 9:21. h G. V. " tacens."

186

ST. LUKE I.

day in which these things shall come to pass ; because thou hast not be
lieved my words,44 which will be fulfilled in their time.
21. And the people were waiting for Zachariah, and wondered that
he delayed so long45 in the temple.
22. And when he came out, he could not speak to them, and they
understood that he had seen a vision in the temple.46 And he made
signs to them, and remained dumb.
23. And it came to pass, after the days of his office47 were ended, he
departed to his own house.
24. And after those days, Elizabeth, his wife, conceived; and hid
herself48 five months, saying :
25. Thus hath the Lord dealt with me in the days in which He hath
looked down49 to take away my reproach among men.50
26. And in the sixth month,51 the angel Gabriel was sent from God
into a city of Galilee, called Nazareth,
27. To a virgin espoused52 to a man whose name was Joseph, of the
house of David ; and the name of the virgin was Mary.
28. And the angel coming in to her, said : Hail' full of grace,53 k the
Lord54 with thee :' blessed art thou among women.55 m
29. But when she heard it," she was troubled at his saying, and
thought with herself what manner of salutation this should be.
30. And the angel said to her : Fear not, Mary, for thou hast found0
grace with God.
31. Behold, thou wilt conceive in thy womb,1" and bring forth a son ;
and thou shalt call His name Jesus.

" Hesitancy and doubt are classed with unbelief. It is not likely that Zachariah utterly disbelieved a pro
mise made under such extraordinary circumstances.
45 The vision did not probably occupy much time : but Zachariah may have been so affected by it as to re
main long in the sanctuary. The ceremony of incensing usually occupied a very short space of time.
*B From his appearance, as well as from the delay, they conjectured that something supernatural had taken
place, and be confirmed their conjectures by signs.
" Of his liturgy. The priestly ministry was thus designated. The term originally signified any public ser
vice, civil or military.
48 From public observation. " He hath looked on me favorably.
50 Barrenness was then, as it still is, a matter of humiliation.
11 From the conception of Elizabeth.
13 " Lest she should incur the infamy of having lost her virginity. . . Our Lord chose rather to give
occasion to some to doubt of His origin, than of the virtue of His mother." St. Ambrose.
53 St. Ambrose remarks : " This salutation was reserved to Mary alone : for she alone is properly styled
full of grace, since she alone obtained the grace which none other had deserved, to be filled with the Author
of grace."
" Some understand it to be in the optative mood, as by way of prayer.
" " Such a phrase," says Campbell, " is, in the Hebrew idiom, an expression of the superlative."
i H. " Peace to thee."
K asxapiTOifiii'ri. Verbs in this form signify fulness. Syr. li"OB r\7D (Meleth Tebdtho) "full of good
ness." The same phrase occurs John 1 : 14.
1 Judges 6 : 12 ; Ruth 2:4. m B. L. Syr. — P. V. G. from v. 42.
n G. P. "and when she saw him." V. Kuinocl, Bloomfield.
o Gen. 6:8. p i8ai. 7 : 14 ; infra 2 : 21.

ST. LUKE I. 187
32. He will be great, and will be called Son of the Most High, and
the Lord God will give Him tho throne"1 of David56 His father : and He
will reign over the house of Jacob57 forever,
33. And of His kingdom there will be no end.
34. And Mary said to the angel : How shall this be,58 since I know
not man.59
35. And the angel answering, said to her: The Holy Spirit1 will
come on thee, and the power of the Most High will overshadow thee.
And therefore also that holy things which will be born of thee,' will be
called the Son of God.
36. And behold thy kinswoman Elizabeth,60 she also hath conceived
a son in her old age ; and this is the sixth month with her who is called
barren ;
37. For with God nothing is" impossible.
38. And Mary said : Behold the handmaid of the Lord :61 be it to me
according to thy word. And the angel departed from her.
39. And Mary arose62 in those days, and went with haste63 into the
hill-country, to a city of Juda.64
40. And she entered into the house of Zachariah, and saluted Eliza
beth. 41. And it came to pass, that when Elizabeth heard the salutation of

K The power of the Messiah was shadowed forth by the throne of David, but Christ was to rule from sea
to sea, and from the river to the utmost bounds of the earth.
57 The followers of Christ are the spiritual progeny of Jacob.
18 This does not imply doubt : it is an inquiry into the manner in which the promise is to be fulfilled. " We
dare not imagine, that she who was chosen to bring forth the Son of God should appear incredulous. How
would it have happened that Zachariah should be struck dumb for his unbelief, and Mary, although not be
lieving, should be honored by the infusion of the Holy Spirit ? Her prerogative as mother, which doubtless
deserved peculiar deference, cannot explain this; as her prerogative was greater, so must she have been
endowed with greater faith. She did not doubt of the event, but she inquired into the manner of its accom
plishment." St. Ambrose.
69 From this observation it is manifest that she was determined to preserve her virginity. St. Gregory of
Nyssa, Orat. in Nat. Christi, and St. Augustin, 1. de Virg. c. 4, gather from it that she had made a vow to this
end. Grotius favors this view.
60 Mary was of the tribe of Juda, and Elizabeth of the tribe of Levi. As the tribes intermarried, it is easily
understood how they could be closely related.
. 61 This is a simple but beautiful expression of acquiescence in the Divine will. " See her humility, see her
devotion. She styl.es herself the handmaid ofthe Lord, when she is chosen to be His mother." St. Ambrose.
m Setting out on a journey.
63 This journey was prompted by higher motives than mere friendship for her relative. "She went into the
mountainous country, not as if incredulous as to the oracle, nor as uncertain of the declaration made to her,
nor as doubtful ofthe fact alleged in its confirmation; but rejoicing in the accomplishment of her desire,
religiously intent on discharging a duty imposed by kindred, and hastening on her way under the impulse of
joy." Idem.
61 Some conjecture that the city was Juta.
q Isai. 9:7; Dan. 7 : 14, 27 ; Mich. 4 : 7.
r Trvcvfta aytov Svvafiis iipiorov.
• V. Sanctum, the foetus. t G. — V. C. Syr. fathers, P.
u It is in the future, but expresses an axiom.

188 ST. LUKE I.
Mary, the babe leaped,65 in her womb : and Elizabeth was filled with
the Holy Spirit :66
42. And she cried out with a loud voice, and said : Blessed art thou
among women, and blessed is the fruit of thy womb.67
43. And whence is this to me,68 that the mother of my Lord69 should
come to me ?70
44. For behold as soon as the voice of thy salutation sounded in mine
ears,71 the babe in my womb leaped for joy.72
45. And' happy art thouT who hast believed, that those things which
were spoken to thee by the Lord, will be accomplished.73
4b*. And Mary said : My soul doth magnify the Lord,
47. And my spirit rejoiceth in God my Savior.w
48. Because He hath looked down on the lowliness of His handmaid :74
for behold henceforth all generations will call me blessed.75
49. Because the Mighty One hath done great things for me ;76 and
holy is His name.
50. And His mercy is from generation to generation on those who
fear Him.x
51. He showeth7 might in His arm: He scattereth the proud77 in the
conceit of their heart.7
52. He casteth down the mighty from their throne,aa and exalteth
the lowly.78
GS The event here recorded was plainly supernatural. "Elizabeth was the first to hear the voice: John
was the first to feel the grace : she heard in a natural way : he leaped with joy on account of the mystery :
she perceived the arrival of Mary : he became sensible of the presence of the Lord." St. Ambrose.
66 This motion arose from a divinely imparted sense of the presence of Christ. The mother at the same
time was enlightened to know the mystery. "By a double miracle the mothers prophesy by the spirit of
their infants." Idem.
67 "The fruit of the womb is the flower springing from the root, of which Isaiah has well prophesied:
' There shall come forth a rod out ofthe root of Jesse, and a flower shall rise up out ofhis root.' The Jewish
nation is the root, Mary is the rod : Christ is the flower of Mary, and like the fruit of a good tree, as we ad
vance in virtue, flourishes and fructifies in us.'-' Idem.
ra Kindred, although near, could not entitle Elizabeth to so high an honor. How have I deserved this
honor ? How has this happened?
es '<tye may turn it," says Olshausen, " as we please, we shall never be able to demonstrate the propriety
of calling a child as yet unborn mpios, but by the supposition that Elizabeth, enlightened by the Holy Spirit,
as were the prophets of old, perceived, like them, the Divine Nature ofthe Messiah, as the mother of whom
she saluted Mary,"
70 The condescension of one so exalted calls for our admiration.
71 The sound of Mary's voice was attended with this extraordinary result.
13 The infant was made conscious of the presence of his Lord, and rejoiced at it. As the whole fact was
supernatural, this should not excite surprise.
13 There is an enallage of person: "happy she that hath believed." There may be an implied reference to
the unbelief of Zachariah.
11 His lowly handmaid.
75 This is among the most splendid prophecies of the new dispensation. "In proportion to the excellence
of her dignity is the eminence of her prophecy." St. Ambrose.
™ In raising her to so high a dignity.
71 He frustrates the designs of the proud. 78 The lowly— persons of low condition.
v G. P. "she." w Hah. 3 : 18. x Ps. 102 : 17.
y The text is in the past tense, but as it refers to the general action of the Deity, I render it in the
present. z Isai. 51 : 9 ; Ps. 88 : 14. aa Ps. 32 . 10.

ST. LUKE I. 189
53. He filleth the hungry with good things :70 bb and the rich He
sendeth away empty.80
54. He hath received8100 His servant Israel, being mindful of His82dd
mercy. 55. As He spake to our fathers,83 to Abraham and to his seed for
ever.6" 56. And Mary remained with her about three months : and returned
to her own house.84
57. Now the time for Elizabeth's delivery was come, and she brought
forth a son.
58. And her neighbors and kinsfolk heard that the Lord had showed
His great mercy towards her, and they rejoiced with her.
59. And it came to pass that on the eighth day they came to circum
cise the child,85 and they were for calling86 him by the name of his fa
ther,87 Zachariah.
60. And his mother answering, said : Not so, but he shall be called
John.88 61. And they said to her : There is none of thy kindred who is called
by this name.89
62. And they made signs to his father,90 to learn how he would have
him called.
63. And demanding91 a tablet, he wrote, saying : John is his name.ff
And they all wondered.
64. And immediately his mouth was opened, and his tongue loosed,
and he spake, blessing God.
65. And fear92 came on all who dwelt around them ; and all these
things were spoken of over all the hill-country of Judea :
19 The providence of God in supplying the wants of His creatures, and relieving them from destitution, is
worthy of all praise.
80 All the riches of men, and all the provisions made against want, cannot avail, when God withdraws His
favor. 81 He has taken into favor.
83 Whilst relief was withheld, mercy seemed forgotten.
83 Campbell remarks that : " as He spoke to our fathers" should be considered parenthetical, and the words
which follow should be connected with the preceding words, so as to read : " being mindful of His mercy to
Abraham aud to his seed forever." It may be elliptical, intimating that He promised to give the laud of
Canaan, which was the type of better things, to Abraham and his seed forever.
84 After the delivery of Elizabeth, which is about to be related.
8i This rite was performed in the house of the parents, by the father, or other person chosen by him.
88 It had become customary to give the name on this occasion.
81 This was very rarely done. Probably the privation of speech, in consequence of the vision, led them to
think of thus perpetuating his memory.
88 The name had been revealed to her, or communicated to her in writing by Zachariah.
88 The custom prevailed of calling children by the names of their relatives. The Church recommends to
give them rather the names of saints, whom they may imitate.
90 That he might intimate. " By signs.
83 Supernatural manifestations awaken awe.
bb 1 Kings 2 : 5 ; Ps. 33 : 11. cc G. P. Is. 41 : 8, 10.
ii B. — critics. M Gen. 17 : 9; 22 : 16; Ps. 131 : 11.
II Supra v. 13.

190 ST. LUKE I.
66. And all who heard them, laid them up in their heart,93 saying :
What, then, will this child be ! forBK the hand of the Lord was with
him.49 67. And Zachariah his father was filled with the Holy Spirit, and
prophesied,95 saying :
68. Blessed be the Lord God of Israel :hb for He hath visited,96 and
wrought redemption97 for His people :
69. And raised up for us a horn" of salvation98 in the house of David
His servant.
70. As He spake by the mouth of His holy prophets, of old :99
71. Deliverance100 from our enemies, and from the hand of all who
hate us.
72. To perform mercy to our fathers :101 and to remember His holy
covenant.102 73. The oath103 which He sware to Abraham,kk our father, that He
would grant us,
74. That being delivered out of the hand104 of our enemies,105 we may
serve Him without fear,
75. In holiness and justice before Him, all our days.11
76. And thou, child, shalt be called the prophet of the Most High :
for thou shalt go before the face of the Lord,106 to prepare His ways :
77. To give knowledge of salvation to His people,mm untonn remission
of their sins :
78. Through the tender mercy107 of our God ; in which the day-
spring,108 from on high,00 hath visited us :

83 Reflected seriously on them.
94 He was manifestly under Divine guidance and protection.
ss Spoke under inspiration. 8B In mercy.
81 By paying the ransom.
93 A saviDg horn — a powerful deliverer. The horn was the emblem of power. Christ our Lord is here de
signated by this figure.
99 The prophets flourished at different periods.
188 Deliverance — protection.
101 To execute the merciful promises made to their ancestors.
183 God is said to remember His covenant, when He executes it.
183 According to may be understood.
181 The power.
10b This in its most obvious sense seems to regard deliverance from temporal enemies, which the Jews ex
pected through the Messiah : but the Holy Spirit had in view enemies more formidable, that war against
the soul.
106 Christ is spoken of as the Lord, whose ways were made ready by John. Allusion is made to the usual
repairs of the public roads preparatory to a royal visit.
lffI *' Bowels of mercy" express the tenderness of Divine mercy.
108 The rising sun is a beautiful image of Christ, the light of the world.
BS G. P. " and." V. B. C. D. L. versions, critics.
bb Ps. 73 : 12. ii p8. 131 : 17 ; Jer. 23 : 6 ; 30 : 10.
Bs Gen. 22 : 16 ; Jer. 31 : 33 ; Heb. 6 : 1 3, 17.
H G. P. " the days of our life." V. 9 MSS. versions, critics. ™ Mai. 4:5; supra 17.
n. ii/"la." P. "by." oo Zach. 3 : 8; 6 : 12; Mai. 4 : 2.

ST. LUKE II. 191
79. To enlighten those Tvho sit in darkness, and in the shade of death :109
to direct our feet into the way of peace.110
80. And the child grew, and was strengthened in spirit :m and was
in the deserts112 until the day of his manifestation to Israel.1'3

CHAPTER II.
the birth of christ. his circumcision. his presentation in the temple.
simon's prophecy, at twelve years of age, christ is found among the
DOCTORS.
1. And it came to pass that in those days a decree went forth from
Augustus Cesar,1 that the whole world2 should be enrolled.3
2. This first enrolment was made by Cyrinus, a the governor of Syria.4
3. And all went to be enrolled, every one into his own city.3
4. And Joseph also went up from Galilee, from the city of Nazareth
into Judea, to the city of David, which is called Bethlehem :b because
he was of the house and family of David,
5. To be enrolled with Mary, his espoused wife, who was with child.
6. And it came to pass that while they were there, the days for her
delivery were completed.
7. And she brought forth her first-born Son,c and swathed Him,

109 Profound darkneSB is represented as a deep shade, the image of death.
110 Of happiness.
111 In grace and supernatural gifts.
112 We know not at what age John betook himself to the deserts : not, however, until he was able to pro
vide for himself. The general mildness of the climate, and the many caves, rendered that manner of life
not intolerable.
113 When he came forth to preach and baptize.
1 Of this decree no profane historian has made mention.
2 The empire and its dependencies.
3 P. "taxed" airoypa$tc$ai. This expresses enrolment, not taxation. It was a mere taking ofthe census
of the citizens or subjects of the empire, with an account of its resources. Claudius speaks of the census
having been taken in Gaul by order of Augustus. See Grotius.
4 The first enrolment made in Judea was in the time of Cyrinus, or Quirinus, who had extraordinary
powers, especially with reference to the census. iTyEfiovevovrog. He waB not the actual governor. Sentius
Saturninus was the proconsular governor, towards the end of the life of Herod. Hence Tertullian ascribes
the census to him. L. 4 contra Marc. c. 19. He appeals even to the Roman archives, as still containing evi
dence of the birth of our Lord. Ibid. c. 7. Neither Cyrinus, nor Saturninus. however, appears to have taken
the census in Judea, which was under the government of Herod. It was ascribed to Cyrinus, because he had
special charge to have it taken, and to Saturninus, because it was taken during his government: but it was
taken through the agency and good offices of Herod, who yielded to the wishes of Augustus communicated
through his officers. Quirinus was made proconsul of Syria after nearly ten years. Jos. Ant. 16 : 13.
s The Komans took the census of the inhabitants wherever they happened to be, without regard to their
birthplace. The Hebrews wished all to be enrolled in their own tribes and families.
a P. " when Cyrenius was governor." V. B. versions. b Mich. 5:2; Matt. 2:6.
c Matt. 1 : 25. *

192 ST. LUKE II.
and laid Him in the manger :6 because there was no room for them in
the inn.7
8. And there were in the same country shepherds watching,8 and
keeping the night-watches over their flock.
9. And behold, an angel of the Lord stood by them, and the bright
ness of God shone round them, and they feared greatly.
10. And the angel said to them : Fear not ; for behold, I bring you
good news of great joy, which will be to all the people :9
11. For this day is born to you in the city of David a Savior, who
is Christ the Lord.
12. And this shall be a sign to you. Ye shall find a babe swathed,
andd lying in a manger.
13. And suddenly there was with the angel a multitude of the hea
venly host,10 praising God, and saying :
14. Glory to God on high :u and on earth peacee to men of good- will.18
15. And it came to pass, after the angels departed from them into
heaven, the shepherds said to one another : Let us go over to Bethle
hem, and see this thing which is come to pass, which the Lord hath
showed us.
16. And they came in haste : and found Mary and Joseph, and the
babe lying in the manger.
17 . And when they had seen it,f they understood the thing which had
been spoken to them concerning this child.
18. And all who heard wondered ; [and] at the things which were
told them by the shepherds.
19. But Mary kept all these words,13 pondering in her heart.
20. And the shepherds returned, glorifying and praising God, for all
that they had heard and seen, as it was told to them.
21. And after eight daysg were past14 that the child should be cir-
B From this circumstance it iB clear that the place of His birth was one in which animals used to feed. A
stable was not too lowly a place for the Lord incarnate. St. Jerome remarks '-that the miraculous character
of the birth is apparent^ since she was assisted by no midwife, but she herself wrapped up the Infant, and
laid Him in the manger." Adv. Helvidium, a. i.
1 Some think it means a private house. There was no one to afford them hospitality.
8 In the EaBt the shepherds remained night and day with their flocks, the mildness of the climate allow
ing it.
9 The Jews. M The angels are styled an army.
11 In the highest heavens.
13 The good-will mentioned in the text is by many understood of Divine favor : Eph. 1:9. By others, of
the disposition of men : Phil. 1 : 15. The objection raised against either interpretation as limiting what had
just been declared a general occasion of joy, is not well founded: since it only implies that the blessings
proffered are not unconditionally and indiscriminately bestowed.
13 What the shepherds related of the vision of angels, and their acts of homage, were treasured up in the
mind and heart of the holy mother, who alone could communicate to the evangelist her own thoughts.
14 On the eighth day. The Jews were accustomed to speak of a day begun as if it were complete.
dfl.P.- V. D. B. L. P. S.
e Q. P. " on earth peace, good-will towards men." V. A. B. D. Goth. Sax. critics. The antithesis is better
sustained. ' G. P. " they made known abroad." s Gen. 17 : 12 ; Lev. 12 : 3.

ST. LUKE II. 193
cumcised, His name was called jESUS,h so called by the angel before
He was conceived in the womb.
22. And after the days of His' purification,15 according to the law of
Moses,16 were past, they carried Him to Jerusalem, to present Him to
the Lord,
23. As it is written in the law of the Lord : Every male first born17
shall be called18 holy to the Lord :k
24. And to offer1 sacrifice, according to that which is written in the
law of the Lord, a pair of turtle doves, or two young pigeons.19
25. And behold, there was a man in Jerusalem named Simeon, and
this man was just and devout; waiting for the consolation of Israel,20
and the Holy Spirit21 was inm him.
26. And it had been revealed to him by the Holy Spirit,22 that he
should not see death, before he had seen the Christ of the23 Lord.
27. And he came by the Spirit24 into the temple. And when His
parents brought in the child Jesus, to do for Him according to the
custom of the law,
28. Then he took Him in his arms, and blessed God, and said :
29. Now, 0 Lord," lettest Thou25 Thy servant depart26 in peace, ac
cording to Thy word :
30. For mine eyes have seen27 Thy salvation,28
31. Which Thou hast prepared in sight0 of all nations :
32. Light to enlighten the Gentiles,29 and glory of Thy people, Israel.
33. And His father30 and mother" were wondering31 at the things
spoken concerning Him.
" The immediate antecedent is Jesus. The legal purification, to which His birth gave occasion, implied no
defilement. 16 The purification properly regarded the mother, who, however, in this case, needed it not, because the
law was expressly limited to natural parturition, whilst hers was beyond the natural order.
17 The Church teaches that the Divine Infant came forth supernaturally.
18 The first born was to be consecrated to God by the rite prescribed in the law.
13 This was the offering of the poor.
30 The coming of the Messiah, who was to comfort and relieve the Israelites.
31 The grace of the Holy Spirit and extraordinary gifts were given to him.
32 His prayers for the speedy advent of the Messiah had been answered by a Divine revelation.
-3 Christ is the Messenger of God, His Father, and is Himself Lord and God.
21 Moved by the Divine Spirit.
3S Lit. "despot." The term originally implied no reproach. It is applied to God.
x Out of life.
37 This mode of speaking is emphatic.
33 The instrument of salvation — the Savior.
29 Whereby the Gentiles should be delivered from darkness.
30 Joseph is thus called, since he held the place of a father. The evangelist useB the popular designation.
31 Their wonder was not that of persons who had expected nothing of the kind. They were filled with
devout admiration of these extraordinary events.
n Matt. 1 : 21 ; supra 1 : 31. i G.P. "her." :MSS. ivruiv. V.ejus. D. Critics differ.
k Exod. 13: 2; Numb. 6:16. 1 Lev. 12 : 8.
n> G. P. " upon him." " Acts 4 : 24; Jud. 5:4; Apoc. 6 : 10.
o Gen. 45 : 12.
p G. P. " Joseph and His mother." V. A. B. D. Copt. Arm. Sax. critics.
13

194

ST. LUKE II.

34. And Simeon blessed them,32 and said to Mary His mother : Be
hold, He is set forq the fall33 and rising1 of many in Israel, and for a
sign which will be opposed :34
35. And a sword shall pierce35 thine own soul, that the thoughts of
many hearts may be revealed.36
36. And there was one Anna, a prophetess, the daughter of Phanuel,
of the tribe of Aser ; she was far advanced in years, and had lived with
her husband seven years from her virginity.
37. And she was a widow until3 eighty-four years ; and departed not
from the temple, but by fastings and prayers,37 worshipped night and
day. 38. Now she, at the same hour, coming in, gave praise to the Lord ;
and spake of Him38 to all who wire looking for the redemption of Israel.'
39. And after they had performed all things according to the law of
the Lord,39 they returned into Galilee,40 to their own city, Nazareth.
40. And the child grew,41 and became strong," full of wisdom :42 and
the grace of God was inT Him.43
41. And His parents went every year to Jerusalem,44 at the feast of
the passover.w
42. And when He was twelve years old, they went up to Jerusalem,
according to the custom of the feast,

33 Addressed them in terms of gratulation.
33 The result is often spoken of as the effect, although it may have arisen from another cause. Christ came
to raise the fallen : but He is to many, by reason of their perverseness, the occasion of fall. The image is
that of a rock against which some stumble aDd fall, whilst others make use of it to rise.
34 The Divine Infant is compared to a standard raised on high to rally true believers, which is opposed and
decried. 35 This affecting prophecy was particularly fulfilled when Mary stood at tbe foot of the cross. The suffer
ings of her Divine Son pierced her with most intense sympathy.
36 This clause is referred to the opening sentence. Christ is placed for the fall and rising of many, that, on
occasion of His manifestation, the thoughts of men may come to light.
37 Fasting and prayer are recommended in the Old and New Testament as specially acceptable to God.
Fasting disposes for prayer, whilst indulgence disqualifies for this holy exercise.
33 The construction naturally leads us to consider Christ as Him to whom Anna gave praise,— the Lord.
37 They acted in accordance with the Mosaic prescriptions, which, however, did not bind them.
40 They probably returned directly to Bethlehem, which was within a few miles, intending thence to pro
ceed to Nazareth. Their purpose is set forth by the evangelist, who passes over the flight into Egypt, and
states what only took place on their return from exile.
41 Christ was pleased that His body should grow after the usual manner, by the use of food.
¦3 His wisdom was not the result of the natural development of His understanding. " In Him were hidden
all the treasures of wisdom and knowledge." Col. 2 : 3.
42 The Divine favor shone forth in the growing child, whose actions and appearance manifested the in
dwelling Deity. Some understand it of Divine beauty shining forth in His countenance.
" The men were commanded to go to the temple thrice in each year, at the solemn festivals of tbe Pass
over, Pentecost, and Tabernacles. The women were not required to go; but Mary accompanied Joseph to
the Paschal festival, which was the most solemn.
q Isaiah 8 : 14; Bom. 9 : 33.
' Isaiah 28 : 15 ; Dan. 2 : 34; Zach. 3:9; Matt. 21 : 41 ; 1 Pet. 2 : 7, 8.
¦ G. P. " of about." V. A. B. L. versions, critics. t G. P. " in Jerusalem." V. MSS.
" G. P. "in spirit." V. S MSS. versions.
v G. P. "upon Him." w Exod. 23 : 15; 34 : 18 ; Deut. 16 : 1.

ST. LUKE II. 195
43. And when they had completed the days,45 as they returned, the
child Jesus remained behind in Jerusalem, and His parents" knew it
not. 44. And thinking that He was in the company,46 they came a day's
journey, and sought Him among their kindred and acquaintance.47
45. And not finding Him,7 they returned to Jerusalem, seeking Him.
46. And it came to pass that after three days48 they found Him in
the temple, sitting49 in the midst of the doctors, hearing them and ask
ing them questions.50 ,
47. And all who heard Him were astonished at His wisdom, and His
answers.51 48. And when they saw Himz they were amazed. And His mother
said to Him : Child, why hast Thou done so to us ?52 behold, Thy father
and I were seeking Thee sorroAring.53
49. And He said to them : Why did ye seek Me ? Did ye not know
that I must be about My Father's business ?54
50. And they understood not the word which He spake to them.65
51. And He went down with them, and came to Nazareth : and He
was subject to them.56 And His mother kept all these things in her
heart.57 52. And Jesus advanced in wisdom and age,"11 and favor with God
and men.58
45 Having remained there during the octave.
46 The pilgrims travelled as in a caravan, but the women were separate from the men . The children might
accompany either parent, whence Joseph might suppose Jesus to be with His mother, and she might think
He was with Joseph. At the end of the day's travel His absence was ascertained.
47 The number of pilgrims being great, those of the same family sought to travel together. When they as
certained that Jesus was with neither parent, He was sought after among the kindred.
4S On the third day.
43 The sitting posture suited a protracted inquiry. Christ, without detriment to the modesty becoming His
age, sat amidst the doctors.
50 It does not appear that Christ controverted or disputed, which would scarcely suit His age. He asked
questions after the manner of an inquirer, and answered those put to Him with modesty and prudence.
" An hendyadis : " the wisdom of His answers."
" His mother mildly complains, inquiring into the cause of His unexpected absence.
13 Their sorrow may have proceeded from apprehensions of neglect on their part. They could not have
feared that ill had befallen Him, whom they knew to be the Incarnate Wisdom.
M The noun is not expressed. The house of His Father may be understood. He reminds His mother that
He must be engaged in what concerned the glory of His Father, or in His temple.
55 The full depth ofthe meaning of the words was not comprehended by them. This must appear extra
ordinary, when we consider their eminent sanctity and high gifts. They knew, no doubt, that the great
object which should occupy Christ at all times was the glory of His Father ; but they did not understand
that He should have withdrawn Himself, at that time, from their society for that end.
66 This was an extraordinary example of submission to parental authority. " What should we expect from
the Master of virtue unless examples 'of the fulfilment of filial duty?" St. Ambrose.
M The attention of His mother to the words and actions of her Divine Son is highly worthy of imitation.
It is not improbable that St. Luke learned these facts from herself.
88 The fulness of wisdom was in Christ from tbe first moment of His conception ; but it was manifests d
gradually, in a manner somewhat proportioned to His age. He was full of grace, that is, of holiness and per-
* G. P. " Joseph and His mother." V. 3 MSS. versions, critics.
y G. P. " Him." V. — B. C. D. L. versions, critics.
* G. P. " Him." i P. " stature."

196 ST. LUKE III.
CHAPTER III.
John's mission and preaching, chbist is baptized by him.
1. Now in the fifteenth year of the reign of Tiberius Cesar, Pontius
Pilate being procurator1 of Judea, and Herod1 being tetrarch2 of Galilee,
and Philip, his brother, being tetrarch of Iturea and the country of
Trachonitis, and Lysanias being tetrarch of Abilina,
2. Under the high priestsb Annas and Caiphas :3 the word of the Lord
came to John,4 the son of Zachariah, in the desert.
3. And he came into all the country about the Jordan,5 preaching"
the baptism of penance6 for the remission of sins ;
4. As it is written in the book of the sayings of Isaiah the prophet :d
A voice of one crying in the desert : Prepare ye the way of the Lord,
make straight His paths.
5. Every valley shall be filled ; and every mountain and hill shall be
made low : and what is crooked shall be made straight, and the rough
ways smooth.6
6. And all flesh7 shall see the salvation of God.8
7. He said therefore to the crowds that went forth to be baptized by
him : Ye brood of vipers,9 who hath warned you to flee from the coming
wrath ?f
8. Bring forth therefore fruits worthy of penance, and do not begin
to say :E We have Abraham for our father. For I say to you, that God
is able of these stones to raise up children for Abraham.
fection. John 1 : 14. Still He may be said to have advanced in it with God, inasmuch as each exercise of
obedience and love was most pleasing to His Heavenly Father, and highly meritorious. With men He ad
vanced in favor, by the charms of His holy deportment and conversation.
1 Judea was now a part of the Roman province of Syria, which was governed by a president. The ruler of
Judea was designated imperatoris procurator.
3 Herod Antipas.
3 Caiphas was the priest of that year, but Annas had been previously invested with the same authority, and
may have been then the Sagan, or deputy of the actual priest. Some think that he was the principal priest,
and alone recognized by the Jews, and that the authority of Caiphas was limited to that year, the Romans
having intruded him.
4 This implies that John was divinely moved to preach.
s From the interior of the wilderness, he advanced to the banks of the Jordan, to exhort his countrymen
who gathered there.
B The ablution of the body was a symbol of the purification of the soul. The soul was to be purified by
sorrow of heart. ' Every one.
8 The salvation which God will give to His people : or the Savior who is God. Isaiah had said : " God Him
self will come and save you." Is. 35 : 4.
s The severity of this address can only be accounted for by the general plainness of language at that time,
and by the extraordinary sanctity and austerity of the Baptist, which caused his reproofs to be respectfully
received. a Mark 6 : 14. b Acts 4 : 6.
c Matt. 3:1; Mark 1:4. IG.P. " saying." V. B. D. L. versions, critics.
° Isai. 40 : 3 ; Matt. 3:3. f Matt. 3 : 7.
s G. P. " within yourselves." Matt. 3 : 9. "Do not think of saying. Say not."

ST. LUKE III. 197
9. For now the axe is laid to the root of the trees. Every tree there
fore that bringeth not forth good fruit, shall be cut doAvn, and cast into
the fire.
10. And the people asked him, saying : What then shall we do ?
11. And he answered and said to them : Let him Avho hath two coats,
give to him aa'Iio hath none,10 and let him who hath meat, do in like
manner.11 12. And the publicans11 also came to be baptized, and said to him :
Teacher, what shall we do ?
13. But he said to them : Do nothing1 more than that which is ap
pointed for you.12
14. And soldiers also asked him, saying: And what shall we do?
And he said to them : Harass no man,13 neither oppress any one,14 and
be content with your pay.15
15. And as the people were in expectation, and all Avere thinking in
their hearts concerning John, that perhaps he might be the Christ,
16. John answered, saying to all : I indeed baptize you with water ;*
but there will come one mightier than I, the latchet of Avhose shoes I
am not worthy to loose ;le He will baptize you in the Holy Spirit1 and fire.
17. Whose fan17 is in His hand, and He will cleanse His floor ; and
gather the wheat into His barn, but the chaff He "will burn in unquencha
ble fire.
18. And many other things did he preach, exhorting the people.
19. But Herod the tetrarch,m being reproAred by him concerning
Herodias, his brother's11 Avife,18 and concerning all the evils which Herod
had done,
20. Added this also to all, and shut up John in prison.
21. Now it came to pass,19 when all the people were baptized," that
Jesus also being baptized20 and praying, the heaven was opened :
10 To the people generally John recommended the exercise of charity towards the needy. Superfluities
should be employed to relieve the distressed.
11 Jews were employed by the Romans to collect the tribute.
" He forbade them to make unjust exactions.
13 Soldiers needed to be cautioned against unjust use of their arms.
14 They sometimes gave false information, and brought punishment on innocent persons.
" John would have soldiers to abstain from plunder and injustice of every kind, contenting themselves
with the provisions and pay furnished by the public authorities.
16 The anxiety ofthe Baptist to correct a popular error which was favorable to himself, is worthy of admi
ration. " A winnowing shovel.
18 Whom he bad taken to himself in the lifetime ofhis brother.
19 Before the imprisonment of John.
20 St. Luke omits the details given by St. Matthew and St. Mark. "The holy evangelist Luke admirably
abridged the particulars related by the others, and rather left us to infer that our Lord was baptized by John
than stated it expressly." St. Ambrose.
& James 2 : 13; 1 John 3 : 17. " Exact no more.
i. Matt. 3 : 11; Mark 1:8; John 1 : 26. 1 Acts 1 : 5; 2 : 16; 19 : 4.
m Matt. 14 : 4; Mark 6 : 17. n G. P. "Philip's." V. — 10 MSS. versions, critics.
o Matt. 3: 16; Mark 1 : 10; John 1 : 32.

198 ST. LUKE III.
22. And the Holy Spirit descended in a bodily form, like a dove,
upon Him : and a voice came from heaven :p Thou art My beloved Son :*
in Thee I am well pleased.
23. And Jesus Himself beginning,1 was about thirty years old, being
(as it was supposed) the son of Joseph, the son of Heli,21 the son of
Mathat, 24. The son of Levi, the son of Melchi, the son of Janne, the son of
Joseph, 25. The son of Mathathiah, the son of Amos, the son of Nahum, the
son of Hesli, the son of Nagge,
26. The son of Mahath, the son of Mathathiah, the son of Semei, the
son of Joseph, the son of Juda,
27. The son of Joanna, the son of Resa, the son of Zorobabel, the
son of Salathiel, the son of Neri,
28. The son of Melchi, the son of Addi, the son of Kosan, the son
of Elmadan, the son of Her,
29. The son of Jesus, the son of Eliezer, the son of Jorim, the son
of Mathat, the son of Levi,
30. The son of Simeon, the son of Juda, the son of Joseph, the son
of Jona, the son of Eliakim,
31. The son of Melea, the son of Menna, the son of Mathatha, the
son of Nathan, the son of David,
32. The son of Jesse, the son of Obed, the son of Booz, the son of
Salmon, the son of Naasson,
33. The son of Aminadab, the son of Aram, the son of Esron, the
son of Phares, the son of Juda,
34. The son of Jacob, the son of Isaac, the son of Abraham, the
son of Thare, the son of Nachor,
35. The son of Sarug, the son of Ragau, the son of Phaleg, the son
of Heber, the son of Sale,
36. The son of Cainan,22 the son of Arphaxad, the son of Sem, the
son of Noe, the son of Lamech,
37. The son of Mathusale, the son of Henoch, the son of Jared, the
son of Malaleel, the son of Cainan,

21 Probably the legal genealogy of Joseph is given here, St. Matthew having given the natural line of de
scents. The difference in the lines is thus accounted for by St. Ambrose, as the children of one were some
times held to be of a deceased brother, who had died without issue. We may rest satisfied with the fact, that
the two genealogies were put forward on the faith of family registers, which wore still carefully preserved
(see Josephus, Vita 1, Contr. Ap. 1 : 7), and that no successful effort was made to destroy their authority.
M Cainan is not in H., Gen. 11 : 12, 13 ; but he is named in Sept.
p G. P. " which said." V. — B. D. 1 Infra 9 : 35 ; 2 Pet. 1 : 17.
r G. P. "began to be about." Campbell objects to this translation. Schott thinkB that "beginning" is
an addition to the text.

ST. LUKE IV. 199
38. The son of Henos, the son of Seth, the son of Adam, who was
of God.23

CHAPTER IV.
Christ's fasting and temptation, he is persecuted in nazaretii. his
miracles in capharnaum.
1. And Jesus, full of the Holy Spirit,1 returned from the Jordan,"
and was led2 by the3 Spirit into the desert,
2. For forty days, and was tempted by the devil. And He ate no
thing during those days ; and when they A\ere ended, He was hungry.
3. And the devil said to Him : If Thou art the Son of God, command
this stone to become bread.
4. And Jesus answered him :b It is written : Man liveth0 not by bread
alone, but by every word4 of God.d
5. And the devil led Him on to a high mountain,5 and showed Him
all the kingdoms of the Avorld in a moment of time ;6
6. And said to Him : To Thee will I give all this authority, and the
glory of them :7 for to me they have been delivered :8 and to° whomsoever
I will, I give them.
7. If therefore Thou wilt Avorship me,9 all shall be Thine.
8. And Jesus answering said to him :f It is written : Thou shalt wor
ship the Lord thy God, and Him only shalt thou serve.
9. And he brought Him to Jerusalem, and set Him on the pinnacle
of the temple ; and said to Him : If Thou art the Son of God, cast
Thyself from hence.
10. For it is written :e He hath given His angels charge over Thee,
to keep Thee :
11. Andh on their hands they shall bear Thee up, lest Thou dash Thy
foot against a stone.10
53 Created by Him. He might he styled His son.
1 The plenitude of the Holy Spirit was in Jesus from the moment of His conception: but was specially
manifested after His baptism.
3 Impelled. 3 Lit. in the spirit. 4 Everything which God may choose.
s This temptation is put in the third place by St. Matthew, bnt Luke adheres more strictly to the order
of events.
6 By some representation, or by pointing in various directions and describing them.
1 " Kingdoms." Satan promises what he cannot perform.
8 Not absolutely ; for God controls all human events and directs them, according to His counsels. Satan,
nevertheless, is sometimes permitted to interfere in human affairs, as in the case of Job.
3 Lit. in my presence. Satan wished this homage to be rendered to himself.
10 " Learn hence that Satan transforms himself into an angel of light, and often prepares a snare for the
a Matt. 4:1; Mark 1:12. ' G. P. + " saying." V. B. L. It.
<: G. P. "shall not 'live." i Deut. 8 : 3 ; Matt. 9 : 4. eQ. P. "it."
t Deut. 6 : 13; 10 : 20. G. P. + "Get thee behind Mo, Satan, for.". V. — MSS. versions, critics.
g Ps. 90 : 11. a G. P. — V. Schott.

200 ST. LUKE IV.
12. And Jesus answered and said to him : It is said :' Thou shalt not
tempt the Lord thy God.
13. And all the temptation being ended, the devil departed from Him
for a time.11
14. And Jesus returned in the power of the Spirit,12 into Galilee," and
fame concerning Him13 went out through the whole surrounding country.
15. And He taught in their synagogues, and was extolled by all.
16. And He came to Nazareth, where He was brought up :r and ac
cording to His custom, He went into the synagogue on the sabbath day,
and stood up14 to read :
17. And the book of Isaiah the prophet was handed to Him. And
as He unrolled15 the book, He found the place where it was written :
18. The Spirit of the Lordm is on Me : wherefore He hath anointed
Me,16 He hath sent Me to preach good news17 to the poor, to heal the
broken-hearted,11 19. To announce deliverance to the captives, and sight to the blind ;
to set at liberty those who are bruised, to proclaim the acceptable year
of the Lord, and the day of reward.0
20. And when He had rolled up the book, He returned it to the
officer,18 and sat down. And the eyes of all in the synagogue were fixed
on Him.
21. And He began to say to them : This day this Scripture is ful
filled in your ears.
22. And all bare Him testimony :19 and wondered at the gracious
words20 which proceeded from His mouth ; and said : Is not this the son
of Joseph ?21
faithful from the Divine Scriptures themselves. In this way he makes heretics, destroys faith, subverts piety.
Let not then the heretic enBnare you, because he can quote some passages from the Scripture, nor let him
arrogate to himself the praise of learning. Even the devil employs testimonies of the Scriptures, not for the
purpose of instruction, but to circumvent and deceive us." St. Ambrose.
11 From this it might be inferred that Satan renewed the temptations subsequently : but it is not likely
that our Lord suffered him to do so. The phrase may indicate that in other ways, namely, by the agency of
men, the tempter afterwards assailed Him, by persecuting Him even to death.
13 Whether Christ retired into solitude, or returned into society, He was moved by the Divine Spirit.
13 His fame.
14 Among the Jews the standing posture was that of a reader of the Divine Scriptures : sitting was the
posture of an expounder, or instructor.
,s The books were literally rolls, whence they are called volumina.
18 Christ received no external unction for His ministry. He was internally replenished with the Divine
Spirit, of whose grace the unction used in consecrating priests and kings was emblematic.
" To announce good tidings.
18 G. here denotes a person in attendance on the presiding officer of the synagogue.
19 They praised Him. They admired the felicity with which He expounded and applied the text : but they
soon changed their views and became hostile to Him.
20 Words replete with grace and unction.
M Their astonishment was the greater, by reason of His lowly origin.
i Deut. 6 : 16. k Matt. 4 : 12 ; Mark 1 : 14.
1 Matt. 13 : 54 ; Mark 6:1; John 4 : 45. m Isaiah 61 : 1.
» P. V. A. B. D. L. o G. P. — V. 2 Syr. Ar. Arm. Sax. from Is. 61.

ST. LUKE IV. 201
23. And He said to them : Doubtless ye will say to Me this proverb :
Physician, heal Thyself: the great things which we have heard done
in Capharnaum,22 do here also in Thy country.
24. And He said : Truly I say to you, no prophet is acceptable in his
own country.23
25. In truth I say to you, there Avere many widows in Israel in the
days of Elias, when heaven was shut upp three years and six months,24
and there was a great famine throughout all the land.25
26. And to none of them Avas Elias sent, but to a widow woman11 in
Sarepta of Sidon.
27. And there were many lepers in Israel in the time of Eliseus the
prophet ; and none of them was cleansed but Naamanr the Syrian.26
28. And all in the synagogue hearing these things, were filled with
anger.27 29. And they rose up, and drove Him out of the city :28 and led Him
to the brow of the mountain, on which the city was built, that they
might cast Him down headlong.
30. But He passing through the midst of them,29 went away.
31. And He went down into Capharnaum,8 a city of Galilee, and
[there] taught them on the sabbath days.
32. And they were astonished at His doctrine,30 for His speech was
with authority.
33. And in the synagogue there Avas a man who had an* unclean
devil, and he cried out with a loud voice,
34. Saying : Let us alone : what have we to do with Thee,™ Jesus of
Nazareth ? art Thou come to destroy us ?31 I know Thee who Thou
art, the Holy One of God.
35. And Jesus rebuked him, saying : Be silent, and come out of him.

29 These wonders have not been'related^by this evangelist, who here records the reference made to them by
the people of Nazareth.
33 " It is not without reason that the Savior excuses Himself for not having performed miracles in His own
country: lest perchance any one should fancy that we ought not to love our country." St. Ambrose.
34 In tbe third year God sent Elias to Achab, and gave rain. This appears to be counted from a different
period. Elias dwelt at the torrent of Carith, and afterwards at the torrent of Sarepta. Probably the third
year of his dwelling at Sarepta is meant in the book of Kings. Three foil years of drought are embraced,
besides some months of dry weather before.
25 Throughout Palestine.
20 God grants His favors to whom He pleases : sometimes to the stranger, passing by those of the household.
2T Feeling that they were considered as unworthy of Divine favor.
33 Such is the inconstancy of men. A while before they had praised Him.
33 When He pleased, He withdrew from their observation. " Their mind being suddenly changed, or as
tonishment having Beized on them, He passed through the midst of them." St. Ambrose.
30 At His authoritative manner of teaching.
31 To torment and restrain.
P 3 Kings 18 : 1 ; James 5 : 17. q 3 Kings 17 : 19.
r 4 Kings 5 : 14. B Matt. 4 : 14 ; Mark 1:21.
t G. P. + "a spirit of." V. 39 It. Ethiop. u Mark 1 : 23.

202 ST. LUKE V.
And when the devil had thrown him down in the midst,32 he went out
of him, and hurt him not at all.
36. And fear came on all, and they conversed among themselves,
saying : What a word33 is this, for with authority and power He com
mandeth the unclean spirits', and they go out ?
37. And the fame concerning Him was spread into every place of the
country/ 38. And Jesus, rising upw out of the synagogue, went into the house
of Simon. And Simon's mother-in-law was taken with a great fever,
and they besought Him for her.
39. And standing over34 her, He commanded the fever, and it left
her. And immediately she arose and ministered to them.35
40. And after sunset,36 all they who had any sick with various dis
eases, brought them to Him. And He laid His hands on every one of
them, and healed them.
41. And devils went out from many, crying out and saying : Thou
artx the Son of God. But He rebuked them, and would not suffer them
to speak,7 for they knew37 that He was the Christ.38
42. And when it was day, going out, He Avent into a desert place :
and the crowds sought Him, and came to Him : and tried to detain
Him,39 that He might not depart from them.
43. And He said to them : I must preach the kingdom of God to
other cities likewise : because for this40 I have been sent.
44. And He was preaching in the synagogues of Galilee.

CHAPTER V.
THE MIRACULOUS DRAUGHT OP PISHES. THE CURE OF THE LEPER, AND OF THE
PARALYTIC. THE CALL OF MATTHEW.
1. And it came to pass, ttat when the crowd3, pressed on Him to hear
the word of God,1 He stood by the lake of Genesareth,2
33 Thrown him down before all.
33 What is this? or what manner of speech is this ?
34 It represents the position of a physician at the couch, of the patient.
35 Served them at table.
36 After tbe sabbath, which closed at sunset. 31 Experimentally and conjecturally.
38 Christ did not wish the devils to testify to His being the Messiah, but chose rather to leave this truth to
be manifested by His works.
39 By entreaties. 40 To this end.
1 This shows that the people truly desired to be instructed in the things of salvation.
3 On the border of the lake.
v G. P. "around." w Matt. 8 : 14; Mark 1 : 39.
x G. P. " Christ." V. — 6 MSS. versions, fathers, critics.
y Matt. 1 : 34. a B. P. sing.

ST. LUKE V. 203
2. And saw two barks3 b standing by the lake : but the fishermen
were gone out of them, and were washing their nets.
3. And going up into one of the barks, that was Simon's,'1 He desired
him to put oif a little from the land. And sitting doAvn, He taught the
crowds out of the bark.
4. Now when He had ceased to speak, He said to Simon : Put off
into the deep,5 and let down your nets for a draught.
5. And Simon answering, said to Him : Master,0 Ave have toiled all
the night, and taken nothing : but at Thy Avord I Avill let doAvn the net.6
6. And Avhen they had done this, they inclosed a great multitude of
fishes, and their net was breaking.7
7. And they beckoned to their partners who Avere in the other bark,
that they should come and help them. And they came,8 and filled both
the barks, so that they were [almost] sinking.
8. When Simon Peter saw this, he fell doAvn at the knees of Jesus,9
saying : Depart from me, for I am a sinful man, 0 Lord !10
9. For amazement had seized him,11 and all who were with him, at
the draught of the fishes which they had taken :
10. And so likewise James and John, the sons of Zebedee, Avho were
partners of Simon. And Jesus said to Simon : Fear not ; from hence
forth thou Avilt catch12 men.
11. And Avhen they had brought their barks to shore,13 they left all
things and followed Him.
12. And it came to pass, when He was in one of the cities, behold, a
man full of leprosy, seeing Jesus, fell on his face,1" and besought Him,
saying : Lord, if Thou wilt, Thou canst cleanse me.
13. And stretching forth His hand, He touched him, saying: I will:
be cleansed. And immediately the leprosy departed from him.
3 Fishing boats.
4 " This is that ship which, according to Matthew, is still tossed by the waves, and, according to Luke, is
filled with fishes ; so that you perceive in it the type of the Church, which in the beginning was violontly
agitated, and in the end abounded in members." St. Ambrose.
s " Although the others are commanded to let down their nets, to Peter alone it is said : ' Launch out into
the deep :' that is, into the depth of mystery. For what is so deep as the riches of Divine knowledge, to know
the Son of God, and to profess belief in His Divine generation ? To this depth of mystery the Church is led
by Peter." Idem.
G With unbounded confidence. *• The net was on the point of breaking.
8 " From the synagogue they came to the bark of Peter, that is, to the Church." St. Ambrose.
9 In adoration. He was already taught of the Father to recognize the Son.
10 From a sense of his own unworthiness, be begs our Lord to withdraw.
11 This feeling arose from a sense of Divine power displayed in the miraculous draught of fishes. This
being made near the shore, and in open day, and being so abundant, filled the apostles with greater awe than
the cures of the sick which they had often witnessed.
12 The term is used of hunters catching beasts in their dens, and of warriors taking their antagonists alive.
It here is applied to the conversion of men hy the preaching of the gospel.
13 Stranding them. " In attitude of adoration.
b Matt, i : 18 ; Mark 1 : 16. c 'EirwraTa. Prefect.
i Matt. 8:2; Mark 1 : 40.

204 ST. LUKE V.
14. And He charged him to tell no one ;15 but16 go, show thyself to
the priest, and offer17 for thy cleansing as Moses commanded,6 for a tes
timony to them.18
15. But the fame concerning Him went abroad the more, and great
crowds came together to hear,19 and to be healedf of their infirmities.
16. And He used to retire into the desert and pray.
17. And it came to pass on one of the days, as He sat teaching, that
there were also Pharisees and doctors of the law sitting by, who had
come out of every town of Galilee, and Judea, and from Jerusalem ;20
and the power of the Lord21 was there to heal them.22
18. And, behold, men brought on a bed23 a man who had the palsy ;e
and they sought means to bring him in, and to lay him before Him.
19. And when they could not find by what way they might bring him
in, on account of the crowd, they went24 upon the roof, and let him down
through the tiles with his bed into the midst before Jesus.
20. And when He saw their faith,25 He said :h Man, thy sins are for
given thee.
21. And the scribes and Pharisees began to think,1 saying : Who is
this that uttereth blasphemies ? Who can forgive sins, but God only ?26
22. But Jesus knew their thoughts, and answering, said to them :
What think ye in your hearts ?
23. Which is easier to say, Thy sins are forgiven thee, or to say :
Rise and walk ?
24. But that ye may know that the Son of man hath power on earth
to forgive sins (He saith to the man sick of the palsy), I say to thee,
Rise, take up thy bed, and go into thy house.
25. And immediately rising up before them, he took up the bedk on
which he lay ; and went away to his own house, glorifying God.
26. And all were astonished ; and glorified God : and were filled with
fear, saying : We have seen strange things to-day.
27. And after these things He went forth, and saw a publican named
Levi,27 sitting at the toll-office, and said to him : Follow me.1

15 Not wishing to display His works. le He added.
11 The prescribed gifts. w In order to manifest submission to the law.
19 Many were eager to hear His instructions.
20 This city is specially mentioned on account of its importance.
21 Of Christ. a The sick. This would naturally follow v. 15.
w On a couch or litter. 2i By an outside stairway.
23 The patient, no doubt, entertained the like sentiments as those who brought him.
23 God alone can forgive sins, as of His own right. The Man-God forgives them, even as man, by virtue ot
the union with the Divine Person. A mere man cannot, of himself, forgive sin, but can receive the power
from God.
21 He was also called Matthew, it being, at that time, not unusual to have two names.
o Lev. 14 : 4. f G. P. " by Him." V. B. D. L. versions, critics. 6 Matt. 9:2; Mark 2 : 3.
h G. P. " unto him." V. B. L. versions, critics. G. P. "began to reason."
>" Said within themselves." Matt. 9:3. kd.P.-. I Mark 2: 14.

ST. LUKE VI. 205
28. And he left all, rose up, and followed Him.
29. And Levi made Him a great feast in his own house ; and there
was a great company of publicans, and of others, who were at table with
them. 30. But them Pharisees and scribes murmured, saying to His disci
ples : Why do ye eat and drink with publicans and sinners ?
31. And Jesus answering, said to them : Those who are well need
not a physician : but those who are sick.
32. I came not to call the just, but sinners to penance.
33. And they said to Him : Why do the disciples of John fast often,"
and make prayers, and the disciples of the Pharisees in like manner ?
but Thine eat and drink.
34. And He said to them : Can ye make the companions of the bride
groom0 fast, whilst the bridegroom is with them ?2S
35. But the days will come, AA'hen the bridegroom shall be taken
away from them, then will they fast in those days.
36. And He spake also a similitude to them : No one putteth a patch
from a new garment on an old garment ; otherwise he both teareth the
neAv, and the patch taken from the new suiteth not the old.
37. And no one putteth new wine into old skins : otherwise the new
wine will burst the skins, and it will be spilled, and the skins will be
lost. 38. But neAV wine must be put into new skins : and both are pre
served. 39. And no man having drunk old wine, hath presently a mind for
new : for he saith : The old is better.29

CHAPTER VI.
CHRIST DEFENDS HIS DISCIPLES : CURES ON THE SABBATH DAT : CHOOSES THE TWELVE,
AND MAKES A SERMON TO THEM.
1. And it came to pass on the first sabbath,1 a after the second day
of the feast, that, as He went through the fields of grain, His disciples
plucked the ears, and ate, rubbing them in their hands.2
83 " Fasting, whereby the flesh is subdued, and corporal luxury puniBhed, is not rejected here, for this fast
is pleasing to God. How could He forbid His disciples to fast, while He, the Lord Himself, fasted, and whilst
He declared that the most wicked spirits cannot be cast out but by fasting and prayers?" St. Ambrose.
39 Good wine improves by age.
1 This is understood by Scaliger ofthe Babbath immediately after the second day of the feast of the pass-
over, on which the first-fruits of sheaves were offered up.
a This circumstance shows how trivial and innocent the act was.
m G. P. " their." V. — D. F. versions. n Mark 2 : 18.
n V. " sponsi." G. P. L. V. " the sons of the bride-chamber." a Matt. 12:1; Mark 2 : 23.

206 ST. LUKE VI.
2. And some of the Pharisees said to them : Why do ye that which
is not lawful on the sabbath ?
3. And Jesus answering them, said : Have ye not read this, which
David did, when he was hungry, and they who Avere with him :3
4. How he went into the house of God,4 and tookb and ate the loaves
ofthe presence, and gave to those with him, which it is not lawful for
any but the priests to eat ?°
5. And He said to them : The Son of man is Lord even of the sab
bath. 6. And it came to pass on another sabbath also, that He entered into
the synagogue, and taught. And a man was there whose right hand
was withered.*
7. And the scribes and Pharisees watched6 if He would heal on the
sabbath, that they might find an accusation against Him.
8. But He kneAv their thoughts : and said to the man Avho had the
withered hand : Rise up, and stand in the midst. And he rose and
stood. 9. Then Jesus said to them : If ask you, if it be lawful on the sab
bath to do good, or to do evil ; to save life, or to destroy it ?e
10. And looking round on them all, He said to the man : Stretch out
thy hand. And he stretched it out,h and his hand Avas restored.'
11. And they were filled with madness,5 and consulted with one ano
ther what they should do to Jesus.
12. And it came to pass in those days, He went out on to the moun
tain11 to pray,6 and passed the night in prayer to God.7
13. And when it was day, He called His disciples : and out of them,
He chose twelve (whom also He named apostles) :8
14. Simon, whom He surnamed Peter, and Andrew his brother,
James and John, Philip and Bartholomew,
15. Matthew and Thomas, James the son of Alpheus, and Simon
called Zelotes.9

3 Were hungry. 4 The tabernacle.
5 Rage is popularly so styled.
G The retreat and prayer of Christ show the importance ofthe work which He was about to undertake.
1 Lingard, " an oratory." Besides the synagogues) the Jews had places for prayer. But it is not likely that
there was an oratory on the mountain.
8 G. is understood of official delegates, such as ambassadors. Our Lord used the corresponding term in the
Syro-Chaldaic. 8 This name signifies zealous. He is styled by St. Matthew the Cananean, which bears the same meaning.
b 1 Kings 21 : 6. c Exod. 29 : 32 ; Lev. 24 : 9.
i Matt. 12 : 10 ; Mark 3:1. "CP," Him." V. A. 5 MSS. Tersions, critics.
f G. P. " I will ask." V. A. 6 Matt. 12 : 12.
t G. P. "he did so." V. D. X.
i G. P. " whole as the other." V. — 6 MSS. Tersions, critics.
k Matt. 10:1; Mark 3 : 13.

ST. LUKE VI. 207
16. And Jude10 of James, and Judas Iscariot, Avho1 became a traitor.11
17. And coming doAvn with them,12 He stood in a plain,13 and also the
croAvd of His disciples, and a great multitude of the people from all
Judea and Jerusalem, and the sea-coast both of Tyre and Sidon,
18'. Who had come to hear Him, and to be healed of their diseases.
And those who were tormented by unclean spirits1" were cured.
19. And all the crowd sought to touch Him ; for power Avent out from
Him, and healed all.
20. And He, lifting up His eyes on His disciples, said :14 Blessed are
ye poor : for yours is the kingdom of God.
21. Blessed are ye Avho hunger noAv : for ye shall be filled. Blessed
are ye who weep now : for ye shall laugh.15
22. Blessed will ye be when men shall hate you," and shall16 separate
you, and reproach you, and cast out your name as evil,17 for the sake of
the Son of man.
23. Be glad in that day, and rejoice : for behold your reAvard is great
in heaA'en : for thus18 did their fathers to the prophets.
24. But woe to you rich :19 ° for ye have your consolation.
25. Woe to youp Ayho are filled :20 for ye shall hunger. Woe to you
who laugh now : for ye shall mourn and weep.
26. Woe to you whenq men shall speak well of you : for thus did their
fathers to the false prophets.21
27. But I say to you who hear22 Me : Love your enemies, do good to
those Avho hate you.r
28. Bless those who curse you, and pray for those who harass8 you.
29. And to him who striketh thee on one cheek, present the other4
10 Brother of James.
11 "Judas is chosen, not through mistake, but designedly. How powerful is truth, since not even the hos
tility of the man commissioned to announce it, weakens its force. IIow great is the condescension of our
Lord, who exposed His judgment to our censure, rather than he wanting in affection to us !" Ambrose.
13 From the top of the mountain.
13 On a level place, a kind of table land. It is not uncommon to have large plains on the Bide of a moun
tain. " A similar discourse is given by St. Matthew, but this appears to have been pronounced on a different
occasion. ls Rejoice.
M When they shall expel you from their society.
" Expunge your name from their list— cast you off and disown you, for no cause but for your Christian
profession. " In like manner.
19 This woe regards those who abuse riches, or are inordinately attached to them.
23 Are in abundance.
21 They who received praise, might fear that, like the false prophets, they gained applause at tho expense
of truth.
22 St. Luke, writing for converts from Paganism, omits mention ofthe Mosaic law, which being perversely
interpreted, occasion was furnished for this injunction.
1 G. P. " also." V. — B. L. versions.
m G. P. " and they." Critics differ. n Matt. 5 : 11.
o Eccl. 31 : 7 ; Amos 6:1. P Isai- 65 : 13.
q G. P. " all men." V. MSS. versions, critics. r Matt. 5 : 41.
s 1 Pet. 3 : 16. Matt. 5 : 39; 1 Cor. 6 : 7.

208 ST. LUKE VI.
also. And him who taketh away from thee thy cloak, forbid not to take
thy coat also.23
30. Give to every one who asketh of thee f* and from him who taketh
away thy goods, ask them not.25
31. And as ye would26 that men should do to you, so do yeu also to
them. 32. And if ye love those who love you, what thanks are due to you I21 T
for even sinners love those who love them.
33. And if ye do good to those who do good to you, what thanks are
due to you ? for sinners also do this.
34. And if ye lend to them of whom ye hope to receive,28 w what
thanks are due to you?29 for sinners also lend to sinners, to receive as
much. 35. But love your enemies; do good, and lend, hoping for nothing
thereby ;30 and your reward shall be great, and ye will be sons of the
Most High :31 for He is kind to the unthankful, and to the wicked.
36. Be therefore merciful, as your Father also is merciful.
37. Judge not,32 and ye shall not bejudged : condemn not,33* and ye
shall not be condemned. Forgive, and ye shall be forgiven.
38. Give, and it shall be given to you: good measure, and pressed
down,7 and shaken together,34 and running over, shall they give into
your bosom i35 for Avith the same measure with which ye measure, it shall
be measured to you again.36

23 St. Matthew inverts. The coat is taken by violence ; the cloak is yielded.
34 This excludes invidious distinctions where charity is to be exercised; but it by no means forbids the ex
ercise of prudence in almsgiving.
35 This can only be considered a counsel to forbear from compulsory means of redress, where charity may
be injured by their employment. The right to seek it is not denied.
M Reasonably.
21 What merit have you? G. which means grace and thanks, here implies title to reward.
38 The amount of their loan.
33 There is no extraordinary merit in giving a loan. It is, however, a kind act, which, in some circum
stances, may be very meritorious, as when a great risk is incurred, or a great calamity averted.
30 Theologians, and canonists generally, explain it as a strict prohibition to look for gain from the loan ;
but not as precluding the right to demand the amount lent, or any loss incurred by lending. It is agreed that
the interest, namely, the loss sustained, or the advantages of just gain which were forfeited, may be demanded
over and above the capital lent. The legal interest is practically taken as the equivalent, whatever abstract
questions may be raised as to the power of the state to give the right to receive it, independently of other
titles. 31 His beloved children,
32 Harshly or rashly.
33 Unjustly. G. signifies the pronouncing of an unjust severe sentence. If we judge others unjustly, or
with severity, we draw down on ourselves the Divine punishment.
54 A strong manner of expressing full measure in selling dry goods, which by being pressed down and shaken
together, settle down.
3S Things poured into the girdle, might be said to be poured into the bosom or lap of the receiver.
33 By this similitude our Lord encourages us to liberality and generosity.
u Tob. 4 : 16 ; Matt. 7 : 12. v Matt. 5 : 46.
w Dent. 15 : 8 ; Matt. 5 : 42. * Matt. 7 : 1.
y Matt. 7:2; Mark 4: 24.

ST. LUKE VI. 209
39. And He spake also a similitude to them : Can a blind man lead
a blind man ? do not both fall into the pit.37
40. The scholar is not ahove his teacher : but every one will be per
fect," if he be as his teacher.38
41. And why seest thou"" the mote in thy brother's eye ; and consi-
derest not the beam that is in thine own eye ?
42. Or how canst thou say to thy brother : Brother, let me draw the
mote out of thine eye, when thou thyself perceivest not the beam in
thine oavii eye ? Hypocrite, cast first the beam out of thine OAvn eye ;
and then wilt thou see clearly to draw the mote out of thy brother's
eye. 43. For there is no good tree that bringeth forth evil fruit ;bb nor an
evil tree that bringeth forth good fruit.
44. For every tree is known by its fruit. For men do not gather
figs from thorns ; nor do they gather the grape from a bramble.
45. The good man out of the good store of his heart bringeth forth
good: and the wicked man out of the evil store00 bringeth forth evil.
For out of the abundance of the heart the mouth speaketh.
46. And why do ye call Me, Lord, Lord :dd and do not the things
which I say ?
47. Every one that cometh to Me, and heareth My words, and doeth
them, I will show you to whom he is like.
48. He is like to a man building a house, who dug deep, and laid the
foundation upon the rock : and when a flood came, the torrent burst
against that house, and it could not shake it ; for it was founded upon
the rock.
49. But he who heareth, and doeth not, is like to a man building
his house upon the earth'without a foundation : against which the tor
rent burst, and immediately it fell, and the ruin of that house was great.

37 The application of this proverbial expression to the Pharisees was made by Christ, when they took
scandal at His declaring that what enters the mouth does not defile the soul. In this place its application
is not equally obvious: but it may be understood as a warning to His hearers, lest, being blinded by self-
love, they should be an occasion of ruin to others.
33 This also is a proverbial expression, to signify that the person taught rarely excels his preceptor. Christ
elsewhere uses it to intimate that the pupil, or servant, should not be impatient under insults or sufferings
such as his Master has patiently endured.
z Matt. 10 : 24 ; John 13 : 16. aa Matt. 7 : 3.
bb Matt. 7 : IS; 12:33. cc G. P. + "of his heart." V. — B. D. critics.
>n Matt. 7 : 21 ; Rom. 2 : 13 ; James 1 : 23.

14

210 ST. LUKE VII.

CHAPTER VII.
CHRIST HEALS THE SERVANT OF THE CENTURION: RAISES TO LIFE THE SON OF THE
WIDOW : ANSWERS THE MESSENGERS SENT BY JOHN : AND ABSOLVES THE PENITENT.
1. And when He had finished all His words* in the hearing. of the
people, He entered into Capharnaum.
2. And a servant of a certain centurion, of great worth1 to him,
being sick, was likely to die.
3. And when he heard of Jesus, he sent to Him the ancients2 of the
Jews, asking Him to come and heal his servant.
4. And when they came to Jesus, they besought Him earnestly, say
ing [to Him] : He is worthy that Thou shouldst do this for him :
5. For he loveth our nation :3 and he himself built us the synagogue.
6. And Jesus went with them. And when He was now not far from
the house, the centurion sent friends to Him, saying: Lord, do not
trouble Thyself: for I am not worthy that Thou shouldst enter under
my roof.
7. For which cause I did not think myself worthy to come to Thee ;
but say the word, and my servant will be healed.
8. For even I am a man subject to authority,4 having soldiers under
me :b and I say to one : Go ; and he goeth : and to another : Come ;
and he cometh : and to my servant : Do this ; and he doeth it.
9. When Jesus heard this, He marvelled :° and turning about to the
multitude that followed Him, said : Truly I say to you, I have not
found so great faith even in Israel.
10. And those who were sent, returning to the house, found the ser
vant well, who had been sick.
11. And it came to pass afterwards,4 that He was going into a city
called Nairn : and there went with Him0 His disciples, and a great crowd.
12. Afld when He came nigh to the gate of the city, behold, a dead
man was carried out, an only son of his mother ; and she was a widow :6
and a great crowd of the cityf was with her.
1 It may be understood of the value of the slave to his master, as efficient and trustworthy.
2 Chief men of the synagogue.
3 The centurion was a Roman citizen ; yet he was kind to the Jews among whom he lived, and he favored
their religion, being himself a worshipper of God.
4 He was dependent on superior authority; yet he exercised with determination the authority oommitted
to him : whence he inferred that Christ, whose Divine power he recognized, could exercise it without being
present with the patient, by the sole act of HiB sovereign will.
1 The distinct manner in which these two circumstances are stated, is truly affecting.
a Matt. 8:6. b Matt. 8 : 8.
c G. P. + "at him." V. D. X. Sax. i G. P. "the day after." V. 7 MSS. versions.
e G. P. "many of." V. — B. D. V. h. versions, critics.
f G. P. " was." V. — 7 MSS. versions.

ST. LUKE VII. 211
13. And the Lord seeing her, was moved with pity6 towards her, and
said to her : Weep not.
14. And He came near, and touched the bier. (And they that car
ried it, stood still.) And He said : Young man, I say to thee, arise.
15. And he that was dead, sat up, and began to speak. And He gave
him to his mother.7
16. And fear seized all : and they glorified God, saying : A great
prophet is risen up among us : and God hath visited8 His people.8
17. And this saying concerning Him went forth throughout all Judea,
and throughout all the surrounding country.
18. And the disciples of John told him all these things.
19. And John called to him two of his disciples, and sent them to
Jesus, saying : Art thou He that cometh ?h or look we for another ?
20. And when the men were come to Him, they said : John the Bap
tist hath sent us to Thee, saying : Art Thou He that cometh ? or look
we for another ?
21. (And in that very hour, He cured many of their diseases, and
hurts, and evil spirits : and to many that were blind He gave sight.)
22. And1 answering, Hek said to them : Go, and relate to John what
ye have heard and seen : The blind see, the lame walk, lepers are
cleansed, the deaf hear, the dead rise, to the poor1 the gospel is
preached. 23. And happy is he whoever shall not be scandalized in regard to
Me.9 24. And when the messengers of John were departed,10 He began to
speak to the crowds concerning John. What went ye out into the
desert to see ? A reed shaken by the wind ?
25. But what went ye out to see ? A man clothed in soft garments ?
Behold, those who are in costly apparel, and live in luxury, are in the
houses of kings.11
26. But what went ye out to see ? A prophet ? Yea, I say to you,
and more than a prophet.
27. This is he of whom it is written :m Behold, I send Mine angel
before Thy face, who shall prepare Thy way before Thee !

6 G. is particularly expressive of the tenderest feeling of compassion.
* Each circumstance added to the touching effect of the miracle on the beholders.
3 Graciously.
3 Shocked and led into doubt, or induced to apostatize, in consequence of His humble appearance.
10 Christ awaited the departure of the messengers, that His praise might be seen to be entirely disinterested.
n Those who wear magnificent garments are in royal palaces, not in deserts. The austerity of John is
tacitly contrasted with the splendor and luxury of courts.
s Infra 24 : 19; John 4 : 19. & Matt. 11 : 2.
i P. "Then." G. V. k G. P. " Jesus." V. — A. D. versions.
1 Isaiah 35 : 5. m Mai. 3:1; Matt. 11 : 10; Mark 1 : 2.

212 ST. LUKE VII.
28. For I say to you : Amongst those born of women, there is not a
greater prophet than John the Baptist.12 But he that is the least in
the kingdom of God, is greater than he.
29. And all the people who heard13 this, even the publicans, justified14
God, being baptized with13 the baptism of John.
30. But the Pharisees and the lawyers despised16 the counsel of God
on17 themselves, not having been baptized" by him.
31. And the Lord said: To what then shall I liken the men of this
generation ? and to what are they like ?
32. They are like children sitting in the market-place and calling to
one another, and saying : We have piped to you, and ye have not
danced ; we have mourned, and ye have not wept.
33. For John the Baptist came0 neither eating bread, nor drinking
wine ; and ye say : He hath a devil.
34. The Son of man hath come eating and drinking : and ye say :
Behold, a man that is a glutton, and a drinker of wine, a friend of pub
licans and sinners.
35. But wisdom is justified by all her children.
36. And one of the Pharisees asked Him to eat with him. And He
Avent into the house of the Pharisee, and reclined at table.
37. And behold, a womanp of the city, a sinner,18 when she knew
that He sat at table in the house of the Pharisee, brought an alabaster
box of ointment :
38. And stood behind at His feet, and she began to wash His feet
with tears, and wiped them with the hair of her head, and kissed His
feet, and anointed them with the ointment.
39. And the Pharisee, who had invited Him, seeing it, spake within
himself, saying : This man, if He were a prophet, would know surely
who and what manner of woman this is, that toucheth Him, for she is a
sinner. 40. And Jesus answering said to Him : Simon,19 1 have something
to say to thee. And he said :°- Teacher, say it.
12 John was the greatest prophet, since he pointed out Christ, whom he had foretold. He may be said to
have prophesied in the womb of his mother.
13 Who heard John.
" Proclaimed Divine justice — glorified it by embracing penance.
15 Having received. IB Disregarded, set at nought.
" Having refused to receive his baptism. Simon considers these two verses, 29, 30, as the words of Christ,
relating to the people what had taken place.
18 The name of this woman is popularly supposed to be Mary Magdalen, which opinion is countenanced by
the lessons read on her feast in the Roman Breviary.
13 The name is the same as that of him who entertained our Lord when the sister of Lazarus anointed His
feet: but the latter was known as Simon the leper. The last anointing occurred in Bethany, a little before
our Lord's passion ; the former, at a much earlier period, in Nairn.
n Matt. 11 : 16. o Matt. 3:4; Mark 1 : 6.
p Matt. 26 : 7; Mark 14 : 3. q G. P. "saith." V. D. Philox. versions.

ST. LUKE VIII. 213
41. A certain creditor had two debtors : one owed five hundred
shillings, and the other fifty.
42. And as they had nothing to pay, he forgave both. Which,'
therefore, loveth3 him most ?
43. Simon answering, said : I suppose, he to whom he forgave most.
And He said to him : Thou hast judged rightly.
44. And turning to the woman, He said to Simon : Seest thou this
woman ? I entered into thy house : thou gavest Me no water for My
feet i20 but she hath Avashed My feet with her tears, and wiped them
with her hair.'
45. Thou gavest Me no kiss :21 but she, since she came in,1' hath not
ceased to kiss My feet.
46. My head with oil22 thou didst not anoint : but she hath anointed
My feet with ointment.
47. Wherefore, I say to thee: Her many sins23 are forgiven, because24
she loveth much.55 But to whom little is forgiven, he loveth little.
48. And He said to her : Thy sins are forgiven.
49. And they who reclined at table with Him began to say within
themselves : Who is this that even forgiveth sins ?
50. And He said to the Avoman : Thy faith hath saved thee :26 go in
peace.

CHAPTER VIII.
THE PARABLE OF THE SEED. CHRIST STILLS THE STORM AT SEA: CASTS OUT THE
LEGION : HEALS THE ISSUE OF BLOOD : AND RAISES TO LIFE THE DAUGHTER OF
JAIRUS. 1. And it came to pass afterwards, that He travelled through the
cities and towns, preaching and announcing1 the glad news of the king
dom of God : and the twelve were with Him,

20 This was a customary act of courtesy to guests, since sandals did not protect the feet from dust. Our
Lord gently reminds Simon of this omission.
31 This salutation was usual.
33 Perfumes were in general use.
23 The text is very emphatic.
M The application of the parable requires therefore.
25 The text is in the past tense, but our Lord speaks ofthe love which she then manifested in gratitude for
the forgiveness of her manifold and grievous sins.
20 Faith was the primary disposition— the principle ofthe sorrow and love which more immediately dis
posed her for pardon. It saved her, by securing her pardon, and thus placing her in the way of salvation.
1 Lit. evangelizing: proclaiming the happy tidings.
r G. P. + " tell Me." V. B. D. critics. a G. P. " will love."
t G. P. " the hairs of her head." V. 6 MSS. versions, critics.
u G. P. " since the time I came in." V. L. critics.

214 ST. LUKE VIII.
2. And certain women who had been healed of evil spirits and infirmi
ties ; Mary, who is called Magdalene,2 from whom seven devils* had
gone forth,3
3. And Joanna, the wife of Chusa, Herod's steward, and Susanna,
and many others who ministered to Him of their substance.4
4. And when a great crowd was gathered together, and they hastened
to Him out of the cities, He spake by a similitude :
5. The sower went out to sow his seed.1" And as he sowed, some fell
by the wayside, and it was trodden down, and the birds of the air ate
it up. 6. And some fell on the rock, and as soon as it had sprung up, it
withered away, because it had no moisture.
7. And some fell among thorns, and the thorns growing up with it,
choked it.
8. And some fell on good ground, and sprang up, and yielded fruit
a hundred-fold. Saying these things, He cried out : He who hath ears
to hear, let him hear.
9. And His disciples asked Him0 what this parable might be ?
10. And He said to them : To you it is given to know the mystery4
of the kingdom of God ; but to the rest in parables, that seeing they
may not see,5 and hearing they may not understand.0
11. Now the parable is this : The seed is the word of God.
12. And those by the wayside are they who hear; then the devil
cometh, and taketh the word out of their heart, lest believing they
should be saved.
13. Now those upon the rock are they who, when they hear, receive
the word with joy : and these have no root :f for they believe for awhile,
and in time of temptation they fall away.
14. And that which fell among the thorns are they who, when they
have heard, go forth and are choked with cares and riches and pleasures
of life, and bring no fruit to maturity.
15. But that on the good ground, are they who in a good and excel
lent heart, hearing the word, retain it, and bring forth fruit in patience.6
16. Now no one when he lighteth a lamp, covereth it with a vessel,8
3 So called from Magdala, her native town, not far from Capharnaum.
3 Corporal possession is no evidence of sinfulness.
4 The attendance of women on our Lord in His journeys to prepare His food, and render other services, "was
conformable to the customs ofthe Jews. These pious women supplied His wants out of their own means.
6 In St. Matthew their blindness is assigned as the cause of the obscurity in which the truth appears en
veloped. 6 G. implies perseverance : unfailing devotedness and constancy in suffering, in the hope of future rewards.
• Mark 16: 9. b Matt. 13 : 3 ; Mark 4 : 8.
= G. P. "Baying." V. — B. D. E. versions, critics. ¦> G. P. " mysteries."
¦ Isai. 6 : 9 j Matt. 13 : 14 ; Mark 4 : 12 ; John 12 : 40 ; Acts 28 : 26 ; Eom. 11:8.
I V. plural. s Matt. 5 : 15 ; Mark 4 : 21.

ST. LUKE VIII. 215
or putteth it under a couch : but setteth it upon a lamp-stand, that
those who come in may see the light.'
17. For there is nothing secret, that shall not be made manifest :h
nor hidden, that shall not be known and come to light.8
18. Take heed, therefore, how ye hear. For whoever hath, to him
shall be given ;9 and whoever hath not, that also which he thinketh he
hath,10 shall be taken from him.'
19. And His mother and brethren11 came to Him ; and they could not
approach Him on account of the crowd.
20. And it was told Him :' Thy mother and Thy brethren stand Avith-
out, desiring to see Thee.
21. But He answered and said to them : My mother and My breth
ren are they who hear the word of God,11 and do it.
22. And it came to pass on a certain day, that He went into a bark,
with His disciples," and said to them : Let us go over to the other side
of the lake. And they put forth."
23. And as they were sailing, He slept; and there came down a
storm of wind upon the lake, and they12 were filling with water, and
were in danger.
24. And they came and awakened Him, saying : Master,0 we are
perishing. But He arose, and rebuked the wind, and the raging of the
water : and it ceased, and there was a calm.
25. And He said to them : Where is your faith ? But being afraid,
they wondered, saying to one another : Who then is this, for He com
mandeth both the winds and the sea, and they obey Him ?
26. And they sailed to the country of the Gerasens," which is over
against Galilee.
27. And as He came forth on the land, there met Himq a certain
man,13 who had a devil1 a long time, and ware no clothes, neither did he
live in a house, but in the tombs.
7 The word is preached that it may shine forth in our works.
8 Secret transgressions shall come to light : the most hidden actions of men will he judged of hy the stan
dard of the Divine law.
9 Docility to tbe word preached insures an increase of light and grace.
10 The sinner is threatened with the loss of the grace which he resists.
11 St. Ambrose observes : " He did not mean to reject the attentions of His mother, for He Himself com
mands : Let whoever dishonors father or mother, die the death ; but He acknowledges mmself obliged to
attend rather to the mysteries of His Father, than to indulge maternal affection. His mother is not dis
owned here (as some heretics insidiously pretend) : oven from the Cross He acknowledges her."
u The boat was filling.
13 St. Matthew states that two demoniacs met Jesus on this occasion. St. Luke speaks only of one, proba
bly the more remarkable of the two.
a Matt. 10 : 26; Mark 4 : 22. ¦ Matt. 13 : 12; 2i : 29.
k Matt. 12 : 46 ; Mark 3 : 32. 1 G. P. " by certain which said." V. — B. D. versions.
m Matt. 8 : 23; Mark 4 : 36.
n V. "ascenderunt." It seems here to mean, they put to sea.
o G. P. bis. " Prefect." P Matt. 8 : 28. V. D. MSS. vary.
<1 G. P. " out of the city." * G. P. " devils."

216

ST. LUKE VIII.

28. And when he saw Jesus,8 he fell down before Him : and crying
out with a loud voice, said : What have I to do with Thee, Jesus,* Son
of the Most High God ? I beseech Thee, do not torment me.
29. For He commanded the unclean spirit to go out of the man. For
many times it seized him, and he was bound with chains, and kept in
fetters ; and breaking the bands, he was driven by the devil into the
deserts. 30. And Jesus asked him, saying: What is thy name? But he said:
Legion : because many devils had entered into him.
31. And they besought Him that He would not command them to go
into the abyss."
32. And a herd of many swine was there feeding on the mountain :
and they besought Him to suffer them to enter into them. And He suf
fered them.
33. The devils, therefore, went out of the man, and entered into the
swine : and the herd rushed down the steep into the lake, and was
choked. 34. And when those who fed them saw this, they fled,T and told it in
the city and in the villages.
35. And they went out to see what had happened : and they came to
Jesus, and found the man out of whom the devils had departed, sitting
at His feet, clothed, and in his right mind, and they were afraid.14
36. And those also who had seen it, told them how he had been
healed of the legion :w
37. And all the multitude of the" country of the Gerasens besought
Him to depart from them : for they were seized with great fear. And
going up into the bark, He returned.
38. Now the man, out of whom the devils were departed, besought
Him to allow that he might be with Him. But Jesus sent him away,
saying :
39. Return to thy home, and tell how great things God hath done
for thee.16 And he Avent through the whole city, publishing what great
things Jesus had done for him.
40. And it came to pass, that when Jesus was returned, the crowd
received Him gladly : for they were all waiting for Him.
41. And behold there came a many whose name was Jairus, and he

" The wonderful nature of the cure impressed them with awe.
" On other occasions Christ enjoined silence : in this circumstance He wished the cure to be divulged, that
others might be led to glorify God for the change wrought in the man.

s G. P. "and." V. — B.L.X.
u Hell, the place of torments. P. " the deep."
v G. P. " and went." V. 13 MSS. versions, critics.
w P. "the demoniac was healed." V. MSS. vary.
y Matt. 9 : 18 ; Mark 5 : 22.

t Matt. 8 : 29.

* G. + "surrounding." Kev. V.

ST. LUKE VIII. 217

was a ruler of the synagogue : and he fell down at the feet of Jesus,
beseeching Him to come into his house,
42. For he had an only daughter almost twelve years old, and she
was dying. And it happened as He went, that the crowds pressed on
Him.16 43. And a certain woman having' an issue of blood twelve years, who
had spent all her substance17 on physicians, and could not be healed by
any: 44. Came behind Him, and touched the fringe of His garment ; and
immediately her issue of blood stopped.
45. And Jesus said : Who touched Me ? And all denying, Peter,
and those with Him, said : Master, the crowds shove and press Thee ;
and sayest Thou : Who touched Me ?
46. And Jesus said : Some one touched Me, for I know that power
is gone out of Me.18
47. And the woman, seeing that she had not escaped notice, came
trembling, and fell down before His feet, and declared2 before all the
people, for Avhat cause she had touched Him, and how she was imme
diately healed.
48. But He said to her : Daughter, "* thy faith hath healed thee : go
in peace.
49. As He was yet speaking, some one cometh to the ruler of the
synagogue,1* saying to him : Thy daughter is dead : trouble Himcc not.
50. And Jesus hearing this word, answered the father of the maid :
Fear not : only believe, and she shall be restored.
51. And when He was come toaa the house, He suffered no one to go
in [with Him], except Peter, and James, and John, and the father and
mother of the maid.
52. And all were weeping and mourning0' for her. But He said :
Weep not, the maidff is not dead, but sleepeth.
53. And they laughed at Him, knowing that she was dead.
54. But He,68 taking her by the hand, cried out, saying : Maiden,
arise. 55. And her spirit returned, and she rose immediately. And He bade
them to give her something to eat.

1G Lit. "suffocated Him." 1T Means of living.
13 This is a popular manner of expressing the exercise of His miraculous power.
z G. P. + " to him." V. A. B. C D. L. X. versions, critics.
aa G. P. + " be of good comfort." V. B. D. L. versions.
bb From his house. See John 18 : 28.
ce G. "the Teacher." P. "Master." V. Men. Arm. It.
id P. " into." V. 8 MSS. versions, critics. ee Q. Ik6xtoi/to, " struck their breasts." P. V.
ff G. P. — V. A.
SS G. P. + " put them all out." V. — B. D. L. X. versions, critics.

218 ST. LUKE IX.
56. And her parents were astonished ; but He charged them to tell
to no one what had been done.

CHAPTER IX.
CHRIST SENDS FORTH HIS APOSTLES : FEEDS FIVE THOUSAND WITH FIVE LOAVES : HE
IS TRANSFIGURED : AND HE CASTS OUT A DEVIL.
1. Then calling together" the twelve apostles,* He gave them power
and authority over all the demons, and to cure diseases.
2. And He sent them forth to announce the kingdom of God, and to
heal the sick.
3. And He said to them :c Take nothing for your journey, neither
staff,4 nor bag, nor bread, nor money : nor have two coats apiece.
4. And into whatever house ye enter, remain there, and depart not0
thence. 5. And whoever will not receive you, when ye go out of that city,
shake off even the dust from your feet for a testimony against them.
6. And going out, they went through the towns, preaching the good
news, and healing everywhere.
7. Now Herod, the tetrarch, heard of all that was done by Him : and
he was at a loss, because it was said,f
8. By some: that John was risen from the dead;1 but by others:
that Elias had appeared ;g and by others : that one of the old prophets
had risen.2
9. And Herod said : John I beheaded : but who is this of whom I
hear such things ? And he sought to see Him.h
10. And the apostles, when they returned, told Him what great things
they had done : and taking them,3 He withdrew privately into a desert
place, which belongeth to1 Bethsaida.4
11. But the crowds having learned it, followed Him, and He received

1 This was the opinion of Herod himself. He did not, however, hold it with entire confidence, but wavered
amidst conflicting conjectures.
2 It was a prevailing opinion that Elias and some others of the ancient prophets would appear on earth
before the coming of the Messiah. The prophecy of Malachi was thus popularly interpreted.
3 With Him.
4 The place was in the neighborhood of this village.
a Matt. 10 : 1 ; Mark 3 : 15.
b G. P. " His twelve disciples." B. " the twelve." Critics prefer this.
c Matt. 10 : 9 ; Mark 6 : 8. d G. P. " staves." V. 7 MSS. versions, critics.
e MSS. G. P. "thence depart." t Acts 13 : 51.
g Matt. 14 : 2; Mark 6 : 14. h Infra 23 : 8.
i G. P. + "to the city called." MSS. vary.

ST. LUKE IX. 219
them, and spake to them of the kingdom of God, and healed those who
had need of healing.
12. Now the day began to decline. And the twelve came near, and
said to Him : Send aAvay the crowd, that they may go into the towns
and villages around, and lodge, and get provisions, for we are here in a
desert place.
13. But He said to them : Give ye them something to eat. And
they said : We have no more than five loavesk and two fishes : unless5
we should go, and buy food for all this people.
14. Now there were about five thousand men. And He said to His
disciples : Make them recline by fifties in a company.
15. And they did so : and made them all recline.
16. And taking the five loaves, and the two fishes, He looked up to
heaven, and blessed them ; and He brake, and gave them to His disci
ples, to set before the crowd.
17. And they all ate, and were satisfied. And there was taken up
of broken meats that remained to them, twelve baskets1 full.
18. And it came to pass, as He was praying"1 in private,6 His dis
ciples also were with Him :7 and He asked them, saying : Who do the
crowds say that I am ?
19. But they answered, and said : John the Baptist, but some say
Elias ; and others say that one of the former prophets is risen up.
20. And He said to them : But who do ye say that I am ? Simon
Peter answering, said : The Christ of God.n
21. But He strictly charging them, commanded that they should tell
this to no one,
22. Saying : The Son of man must suffer many things,0 and be re
jected by the ancients, and chief priests, and scribes, and be put to
death, and rise on the third day.
23. And He said to all : If any one will come after Me,p let him deny
himself, and take up his cross daily,8 and follow Me.
24. For whoever would save his life,'1 will lose it : but he that shall
lose his life for My sake, will save it.
25. For what is a man benefited, if he gain the whole world and
lose himself, or bring ruin on himself?
26. For whoever shall be ashamed of Me and of My words,1 of him
5 It is elliptical. " We cannot supply them, unless," &c.
e Apart from the multitude, and even from His disciples. * After His prayer.
8 The disciple of Christ must daily take up tbe cross, by submitting to the afflictions which happen to him
on account of the gospel.
k John 6:9. I Matt. 14 : 15 ; Mark 6 : 36. m Matt. 16 : 13 ; Mark 8 : 27.
n Matt. 16 : 16. ° Matt. 17 : 21 ; Mark 8 : 31 ; 9 : 30.
P Matt. 10 : 38 ; 16 : 24 ; Mark 8:34; infra 14 : 27.
1 Infra 17 : 33 ; John 12 : 25. ' Matt. 10 : 33 ; Mark 8 : 38 ; 2 Tim. 2 : 12.

220

ST. LUKE IX.

the Son of man will be ashamed, when He cometh in His majesty, and
that of the Father, and of the holy angels.
27. But I tell you truly : There are some standing here5 who will not
taste death, till they see the kingdom of God.9
28. And it came to pass about eight days10 after these words, that
He took with Him Peter, and James, and John, and went up on the
mountain to pray..
29. And whilst He prayed, the appearance of His countenance Avas
altered, and his raiment became Avhite and glittering.
30. And behold, two men were talking with Him. And they were
Moses and Elias.
31. Who appeared in glory,11 and spake of His departure,12 which He
was about to accomplish at Jerusalem.
32. But Peter and those with him, were heavy with sleep. And
awakening, they saw His glory, and the two men who stood with Him.
33. And it came to pass that as they were departing from Him, Peter
saith to Jesus : Master, it is good for us to be here : and let us make
three tents, one for Thee, and one for Moses, and one for Elias : not
knowing what he said.
34. And as he spake these things, a cloud came, and overshadowed
them : and they were afraid,13 as those14 entered into the cloud.
35. And a voice came out of the cloud, saying : This is My beloved
Son ; hear Him.'
36. And whilst the voice was uttered, Jesus was found alone. And
they were silent, and told no man in those days any of these things
which they had seen.
37. And it came to pass, the next day, as they came down from the
mountain, a great crowd met them.
38. And behold, a man among the crowd" cried out, saying : Teacher,
I beseech Thee look on my son, because he is mine only one.
39. And lo ! a spirit seizeth him, and he suddenly crieth out, and it
throweth him down, and teareth him, so that he foameth, and bruising
him, it hardly15 departeth from him.
40. And I besought Thy disciples to cast it out, and they could not.

3 This seems here to mean the manifestation of Christ in His transfiguration, as we may gather from the
sequel. 10 Matthew and Mark say : " after six days." They did not include the day on which the words were spoken,
and the day on which the transfiguration took place.
11 Splendor.
13 Ofthe death which He was to undergo. The terms show that it was His own free act to embrace that
ignominious end.
13 Awe and fear were caused by the supernatural manifestation.
" Moses and Elias. « The attacks were almost continual.
¦ Matt. 16 : 28 ; Mark 8 : 39. t 2 Peter 1:17. u Matt. 17 : 14 ; Mark 9:16.

ST. LUKE IX. 221
41. And Jesus answering, said : 0 unbelieving and perverse gene
ration, how long shall I be Avith you, and suffer you ? Bring hither thy
son. 42. And as he was coming to Him, the devil threw him down, and
tare him.
43. And Jesus rebuked the unclean spirit, and cured the boy, and
restored him to his father.
44. And all were astonished at the mighty power of God : but while
all wondered at all the things HeT did, He said to His disciples : Lay up
in your hearts these words, w for it shall come to pass that the Son of
man shall be delivered into the hands of men.16
45. But they understood not this Avord : and it was hid from them,
so that they perceived it not. And they were afraid to ask Him con
cerning this word.17
46. And a thought" arose in them, which of them was greatest.
47. But Jesus seeing the thoughts5, of their heart, took a child, and
set it by Him,
48. And said to them : Whoever shall receive this child in My name,
receiveth Me ; and whoever shall receive Me, receiveth Him that sent
Me. For he that is the least among you all, he isz the greatest.18
49. And John answering, said : Master, we saw one casting out
devils in Thy name, and we forbade him, because he followeth not with
us.19 50. And Jesus said to him : Forbid him not : for he that is not
against you,"* is for you.20
51. And it came to pass, when the days of His being taken up21 were
completed, that He set His face steadfastly to go22 to Jerusalem.
52. And He sent messengers before Him :23 and going, they entered
into a city of the Samaritans, to prepare for Him.24

16 The remembrance of these miraculous facts was to support their faith in the time of His passion.
1T They could not conceive that He would be put to death.
18 To practise acts of charity and humility — to imitate infantile docility — is the way to true greatness.
13 He is not of our company : he is not a disciple.
20 This proverbial expression is true when the tendency of the acts of the stranger is favorable.
21 G. is understood to mean His ascent into heaven. LiDgard, however, explains it of His retirement to
Galilee, to avoid notice. He now returns to Jerusalem to consummate His work, as the time for His ascen
sion was drawing nigh.
22 Entered on the road.
23 Lit. " His face."
21 To prepare for His reception, that they might profit by His teaching.
v G. P. "Jesus." V. — D. versions.
w G. P. "let these sayings sink down into your ears." B. See Luke 1 : 26; 21: 14; Eccl. 50 : 28.
x p. " a reasoning." Matt. 18:1; Mark 9 : 33.
y Bloomfield remarks, " that the Greek writers often use the verb : £ure\^eiv in this sense of thought is
well known." z G. P. " shall be." V. B. versions.
aa G. P. " us." V. B. versions, fathers, critics.

222

ST. LUKE X.

53. And they receiA'ed Him not, because His face was of one going
to Jerusalem.25
54. And when His disciples James and John had seen this, they said :
Lord, wilt Thou that we command fire to come down from heaven, and
consume them ?bb
55. And turning, He rebuked them, saying : Ye know not of what
spirit ye are.00
56. The Son of man came not to destroy souls," but to save. And
they went into another town.
57. And it came to pass, as they were going in the way, that a cer
tain man said to Him : I will follow Thee, wherever Thou goest.
58. Jesus said to him : The foxes have burrows, and the birds of the
air nests ;eo but the Son of man hath not where to lay His head.26
59. But He said to another : Follow Me. And he said : Lord, per
mit me first to go, and bury my father.
60. And Jesus said to him : Leave the dead to bury their own dead :w
but do thou go and preach the kingdom of God.
61. And another said : I will follow Thee, Lord, but let me first bid
farewell to those in my house.
62. Jesus said to Him : No man having put his hand to the plough,
and looking back,28 is fit for the kingdom of God.

CHAPTER X.
CHRIST SENDS FORTH HIS SEVENTY-TWO DISCIPLES. THE GOOD SAMARITAN.
1. And after these things the Lord18, appointed also seventy- two
others :b and sent them, two by two, before Him, into every city and
place, whither He Himself was to come.
2. And0 said to them : The harvest indeed is great, but the laborers
are few. Pray, therefore, the Lord of the harvest to send laborers into
His harvest.

25 The Samaritans would not hold religious communion with one who worshipped in that city.
26 Has no fixed habitation,
31 "He does not forbid the performance of acts of filial duty, but He intimates that the service of God is to
be preferred to human affections." St. Peter Chrysologus, serm. 19, de Scriba. *
28 The ploughman must keep his eye on the furrow before him : so the preacher of the gospel must not
look back on the world.
1 This term, simply and absolutely used, marks His Divinity.
bb G. P. "even as Elias did." "This clause is wanting in two MSS." Campbell.
cc B. — 10 MSS. versions, Chrys. Theoph. P. V. Critics think it borrowed from other gospels.
ii John 3 : 17 ; 12 : 47. ee Matt. 8 : 20.
a Supra 1 : 43. b G. P. " seventy." V. B. D.
c Matt. 9 : 37. G. P. " therefore." V. 4 MSS. Tersions.

ST. LUKE X. 223
3. Go : Behold I send youd as lambs among wolves.
4. Carry neither purse," nor bag, nor sandals : and salute no one by
the way.2
5. Into whatever house ye enter, first say : Peace be to this house.
6. And if a son of peace be there, your peace shall rest upon him :
but if not, it shall return to you.3
7. And remain in the same house, eating and drinking such things
as they have :4 for the laborer is Avorthy of his wages. f Remove not
from house to house.
8. And into whatever city ye enter, and they receive you, eat such
things as are set before you ;5
9. And heal the sick in it, and say to them : The kingdom of God is
come nigh unto you.
10. But into whatever city ye enter, and they receive you not, go out
into its streets and say :
11. Even the very dust of your city which cleaveth to us, we Avipe
off against you.g Yet know that the kingdom of God is at hand.h
12. jI say to you, it will be more tolerablek at that day6 for Sodom,
than for that city.
13. Woe to thee, Corozain,1 woe to thee, Bethsaida : for if the mighty
works which have been Avrought in you, had been wrought in Tyre and
Sidon, they would have repented long ago, sitting in sackcloth and

14. But at the judgment it will be more tolerable for Tyre and Sidon,
than for you.
15. And thou, Capharnaum, which art exalted unto heaven, shalt be
thrust down to hell.
16. He who heareth you,7 heareth Me :m and he who despiseth you,
despiseth Me.8 And he who despiseth Me, despiseth Him who sent Me.

2 By this He intimates that they should not turn aside from their mission for matters of mere courtesy.
"Frequent salutation," St. Ambrose remarks, " is not here forbidden, but an obstacle to devotion is removed,
that offices of respect towards men may be for a while suspended, while Divine duties are to be performed."
3 The blessing invoked is available to him who prays, even when the individual for whom he expresses his
good wishes is unworthy to receive it.
' Partaking of the hospitality proffered, to which their labors entitle them.
5 The same sentiment is repeated.
8 AVhen the kingdom of the Messiah shall be established: or in the day of judgment.
' With docility, by embracing their doctrine.
8 The rejection of the doctrine of Christ, proclaimed hy His authorized ministers, is a virtual rejection of
Himself, whatever profession may be made of deference to His authority.
i Matt. 10 : 16. e Mark 6 : 8.
f Deut. 24: 14; Mark 10: 10; 1 Tim. 5 : 8. s Acts 13: 51.
b G. P. " unto you." V. — B. D. L. versions, critics.
i G. P. " But." V. MSS. critics. k Bishops' Bible : " easier."
1 Matt. 11 : 21. , m Matt. 10 : 40; John 13 : 20.

224 ST. LUKE X.
17. And the seventy-two" returned with joy, saying : Lord, even the
devils are subject to us in Thy name.
18. And He said to them : I saw Satan, like lightning, fall from
heaven.9 19. Behold, I have given you power to trample on serpents and scor
pions, and over all the power of the enemy, and nothing shall0 hurt
you.10 20. But yet rejoice, not in this, that spirits are subject to you : butp
rejoice that your names are written in the heavens.11
21. In that hour He0- rejoiced in the Holy Spirit, and said : I praise
Thee, 0 Father, Lord of heaven and earth, because Thou hast hidden12
these things from the wise and prudent, and hast revealed them to little
ones. Yea, Father, for so it hath seemed good in Thy sight.
22. All things are delivered to Me by My Father. And no one
knoweth who the Son is but the Father, and who the Father is except
the Son, and he to whom the Son chooseth to reveal Him.13
23. And turning to His disciples, He said :s Happy are the eyes that
see the things which ye see.'
24. For I say to you, that many prophets and kings desired to see
the things which ye see, and saw them not ; and to hear the things which
ye hear, and heard them not.
25. And behold a certain lawyer14 stood up,u trying Him,15 and say
ing : Teacher, what must I do to possess eternal life ?
26. But He said to him : What is written in the law ? how readest
thou ?
27. He answering, said : Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy strength, and with all
thy mind, and thy neighbor as thyself/
28. And He said to him : Thou hast answered rightly : this do, and
thou shalt live.16

9 This is a most expressive image of the suddenness of the fall of the rebel angel. Our Lord would teach
nis disciples to fear, lest they fall as Satan had fallen.
10 This miraculous power was, of course, to be exercised without rashness, lest they should appear to
tempt God.
11 It is a matter of comparatively little importance to be able to work miracles. Our salvation must be the
object of our chief solicitude.
12 God is said to hide what He does not reveal. He withholds His light by a secret but just judgment, thus
punishing pride and self-confidence.
13 The knowledge of the Father and of the Son can only be had by Divine revelation. Each is an object of
faith, not to be discovered hy natural reason, which, however, can discover the Creator from His works.
" Doctor of the law.
15 Desirous of puzzling Him.
18 Love of God and of our neighbor includes the performance of all duties.
¦> G. P. — V. D. Sax. o G. P. " by any means."
p G. P.+ "rather." B. S. V. critics. q G. P. "Jesus." V. B. D. critics.
t G. P. — V. B. C. D. K. L. X. Syr. » G. P. " privately." V. — D. Sax.
t Matt. 13 : 16. u Matt. 22 : 35 ; Mark 12 : 28. v Deut. 6 : 5.

ST. LUKE X. 225
29. But he, willing to justify himself,17 said to Jesus : And who is
my neighbor ?
30. And Jesus resumed1" and said : A certain man18 was going down
from Jerusalem to Jericho, and fell in with robbers, who even stripped
him, and wounded him, and went away, leaving him half dead.
31. And by chance a certain priest went down by the same road ; and
seeing him, passed by.19
32. In like manner also a Levite, when he was near the place, and
saw him, passed by.
33. But a certain Samaritan,20 travelling, came near him : and seeing
him, was moved with compassion.21
34. And going up to him, he bound up his wounds, pouring in oil and
wine : and set him on his own beast, brought him to an inn, and took
care of him.22
35. And the next day1 he took out two shillings,23 and gave to the
innkeeper, and said : Take care of him, and whatever thou shalt lay
out over and above, I will repay thee24 at my return.
36. Which of these three appeareth to thee to have been a neighbor
to him who fell among the robbers ?
37. And -he said : He Avho showed mercy to him. Andy Jesus said
to him : Go, and do thou in like manner.
38. Now it came to pass, as they went,25 that He entered into a cer
tain town,26 and a certain woman named Martha received Him into her
house. 39. And she had a sister called Mary, who sitting also at the Lord's*
feet,37 heard His word.
40. But Martha was busy about much serving : and she stood and
said : Lord, dost Thou not care that my sister hath left me to serve
alone ? Bid her then help me.

11 To maintain his position as an inquirer.
18 A Jew, as is gathered from his coming from Jerusalem. It is not necessary to believe that this is the
statement of a fact : it may be merely an imaginary case used to illustrate a principle. Such parables were
familiar to the Jews.
19 The priest and Levite are introduced in order to show that the duties of charity are sometimes neglected
by those who are specially bound to practise them.
33 Involved in the schism common to his nation.
sl He may have acted from mere natural compassion.
22 The most minute personal attention T*txs shown by the good Samaritan.
33 Two pieces of money, probably equivalent to two days' wages.
24 He rendered himself liable for all the expenses.
25 Towards Jerusalem.
35 Bethania, about two miles from Jerusalem.
37 This was the posture of a disciple among the Jews.
w viro\a0tiiv.
x G. P. "when he departed." "This word is wanting in the Cambridge and three other MSS., and is not
rendered in V., Syriac, Ethiopic, Saxon, and Arabic versions." Campbell.
y G. P. " then." V. 2 MSS. z G. P. " at Jesus' feet."' V. B. D. L. versions.
15

226

ST. LUKE XI.

41. And the Lordaa answering, said to her : Martha, Martha, thou
art anxious, and troubled about many things.
42. But one thing is necessary.00 Mary hath chosen the best part,
which shall not be taken away from her.

CHAPTER XI.
.CHRIST TEACHES HIS DISCIPLES TO PRAT: CASTS OUT A DUMB DEVIL: CONFUTES THE
PHARISEES ; AND PRONOUNCES WOES AGAINST THEM FOR THEIR HYPOCRISY.
1. And it came to pass, that as He was in a certain place praying,
when He ceased, one of His disciples said to Him : Lord, teach us to
pray, as John also taught his disciples.
2. And He said to them : When ye pray, say : Father,1 hallowed be
Thy name, Thy kingdom come.
3. Give us this day* our daily0 bread.
4. And forgive us our sins, for we also forgive every one indebted to
us. And lead us not into temptation.
5. And He said to them : Which of you shall have a friend, and shall
go to him in the middle of the night, and say to him : Friend, lend me
three loaves,1
6. Because a friend of mine is come4 to me off* his journey, and I
have nothing to set before him,
7. And he from within shall answer, and say : Do not trouble me :
the door is now fast f and my children are with me, in bed :4 I cannot
rise and give thee.
8. Yet [if he continue knocking],6 I say to you, although he will not
rise and give him because he is his friend ; yet on account of his impor
tunity he will rise, and give him as many as he needeth.
9. And I say to you : Ask, and it shall be given to you : seek, and
ye shall find : knock, and itf shall be opened to you.
10. For every one who asketh,5 receiveth : and who seeketh, findeth :
and to him who knocketh, it shall be opened.
1 The cakes in the East were small, and always home-made.
2 In very warm countries, travellers set out in the cool ofthe evening, whence it is not strange that they
should turn off the road by night. 8 Barred up.
4 My children, as well as myself, are in bed. In the East, the one bed-room serves for the whole family.
8 Provided he ask suitable things, and in a proper manner.
aa G. P. " Jesus." V. B. L. It. bb G. P. + " and." V. D.
a G. P. as in Matt. 6:9. It is not, however, certain that the occasion was the same, since this was delivered
at the instance of an individual. V. MSS. versions, critics.
b G. P. " day by day." V. D. It. c Rev. v. " needful." i P. in.
' G. P. — V. Campbell. It was an Oriental custom to continue knocking, until the desired favor was ob
tained. f Matt. 7: 7; 21:22; Mark 11: 24; John 14: 13; James 1: 5.

ST. LUKE XI. 227
11. And what father among you, if his sonB shall ask himh bread,1
will give him a stone ? or if he ask a fish, will, instead of a fish, give
him a serpent ?
12. Or if he ask for an egg, will he reach him a scorpion ?
13. If ye then, being evil, know how to give6 good gifts to your chil
dren, how much more will your Father from heavenkgive a good spirit71
to those who ask Him ?
14. And He was casting out a devil, and it was dumb ;8m and when
He had cast out the devil, the dumb man spake : and the crowds won
dered. 15. But some of them said : He casteth out devils through Beelze
bub, prince of devils."
16. But others, tempting, sought of Him a sign from heaven.
17. But seeing their thoughts, He said to them : Every kingdom di
vided against itself is brought to desolation, and house against house
faileth.90 18. And if Satan also is divided against himself, how shall his king
dom stand ? since ye say, that by Beelzebub I cast out the devils.
19. Now if I cast out the devils by Beelzebub, by whom do your chil
dren cast them out ?p therefore they shall be your judges.10
20. But if, by the finger11 of God,"- 1 cast out the devils, doubtless
the kingdom of God is come upon you.
21. When the strong one12 armed guardeth his court, his goods are
secure. 22. But if one stronger than he come upon him, and overcome him,
he taketh away all his armor wherein he trusted, and distributeth his
spoils. 23. He who is not with Me, is against Me :13 and- he who gathereth
not with Me, scattereth.

8 Are capable of giving ; or are wont to give.
7 The meaning seems to be, that God will give good dispositions of mind and heart to those who invoke Him.
8 The demon made the man dumb.
9 The divided house tumbles down, one part of it on another. Families engaged in civil discord cause mu
tual ruin.
10 The exercise of the power by Jews was an implied condemnation of those who ascribed it to demoniac in-
fluence. 11 The finger is taken as the symbol of power.
13 Beelzebub may be meant: but it is not unusual to designate, in that way, the officer specially charged
with the care and defence of the palace.
13 This proverbial expression is here applied to those who withhold their assent and obedience, in circum
stances in which they are bound to give them.
E G. P. " a son." b G. P. accus. V. D. Origen, nomin.
i Matt. 7:9. t p. " heavenly Father." V. some MSS. Syr.
1 P. " the Holy Spirit." D. "good gift." L. "good spirit." V. Eth. Sax. Arm.
m Matt. 9 : 32; 12 : 32. n Matt. 11 : 34; Mark 3 : 22.
o Matt. 12 : 25. P Matt. 12 : 27.
q Exod. 8 : 19.

228 ST. LUKE XI.
24. When the unclean spirit is gone out of a man, he walketh through
places without water,14 seeking rest : and not finding it, he saith : I will
return into my house, whence I came out."
25. And when he cometh, he findeth it swept and adorned.16
26. Then he goeth and taketh with him seven other spirits more
wicked than himself,17 and they enter in, and dwell there ; and the last
state of that man becometh worse than the first.18
27. And it came to pass, as He spake these things, that a certain
woman from the crowd, lifting up her voice, said to Him : Happy is the
womb which bare Thee, and the breasts which Thou hast sucked.19
28. But He said : Yea, rather happy are they who hear the word of
God, and keep it.20
29. And the crowds being gathered together, He began to say : This
generation' is a wicked generation : it asketh a sign, and a sign shall
not be given it, but the sign of Jonas the prophet.
30. For as Jonas was a sign to the Ninivites,8 so will the Son of man
also be to this generation.21
31. The Queen of the South will rise in the judgment with the men
of this generation, and will condemn it, because she came from the ends
of the earth* to hear the wisdom of Solomon : and, behold, more22 than
Solomon here.
32. The men of Niniveh will rise up at the judgment against this
generation, and will condemn it, because they repented at the preaching
of Jonas :u and, behold, more than Jonas here.
33. No man lighteth a lamp,T and putteth it in a hidden place, nor
under a bushel ; but upon the lamp-stand, that they who come in may
see the light.

" It is not easy to conceive the operations of an evil spirit ; but we gather from this passage, that when dis
lodged from an individual whom he possessed, he wanders through desert places, as if seeking rest far from
human society.
15 This return, as well as his ejection, is necessarily under Divine control.
13 This figurative language represents the happy state of the soul, when free from demoniac influence.
1T In order to secure permanent possession, he seeks associates, who, however, could not co-operate with
him, unless as far as God suffers them, according to His just counsels.
18 This is a striking image of the relapsing sinner,
19 It is natural to ascribe to the mother a share in the glory of the Son.
20 Lest the mere fact of bearing the Son of God in her womb should be regarded as a source of blessedness,
Christ reminds His hearers that the hearing and doing of the word is true happiness. Yet it cannot be
doubted that this fact presupposes the highest degree of purity and sanctity, by which the Virgin was pre
pared for that high dignity ; and that grace and blessing flowed from the presence in her womb of the Eter
nal Son of God incarnate. Venerable Bede says, that " she was happy in being in time the instrument of the
Incarnation of the Divine Word, but still happier in being the perpetual guardian of His love."
21 By His resurrection, after His body had lain in the tomb three days.
22 It is in the neuter gender, as if meaning, " that which is more," or greater. Christ did not apply it di
rectly to Himself, yet it can have no other application.
r G. P. " this"— . V. A. B. D. L, versions, critics. Matt. 12 : 39.
8 Jon. 2:1. > 1 3 Kings 10:1; 2 Chr. 9:1.
u Jon- 3 : 5- » Matt. 5 : 15 ; Mark 4 : 21.

ST. LUKE XI. 229*
34. The lamp of thy body is thine eye.w If thine eye23 is clear, thy
whole body will be lightsome : but if it is distempered, thy body also
will be darksome.24
35. Take heed, therefore, that the light which is in thee, be not dark
ness. 36. If then thy whole body be lightsome, having no part dark, the
whole will be lightsome,25 and as a bright lamp will enlighten thee.
37. And as He was speaking, a certain Pharisee asked Him to dine
with him. And He went in and reclined at table.26
38. And the Pharisee began to think within himself, * and say, why
He did not wash7 before dinner.
39. And the Lord said to him : Now ye Pharisees make clean the
outside of the cup and of the platter :z but your inside is full of rapine
and iniquity.27
40. Ye fools,28 did not He who made the outside make also the in
side ?29
41. But yet that which is in your power,30 m give alms ;bb and behold
all things are clean to you.31
42. But woe to you, Pharisees, for ye tithe mint, and rue, and every
herb :32 and pass over the judgment33 and the charity of God. Nqw00
these things ye ought to have done, and not to leave the others undone.
43. Woe to you, Pharisees, for ye love the uppermost seats in the
synagogues/4 and salutations in the market-place.34
33 The intention is as the eye of the soul.
34 If the intention is perverse, our actions are hateful to God.
2S If light be diffused throughout every member, all is lightsome — the eye is sound, as well as the members
that share in its light : so if the actions of man be universally correct, the conscience must be correct, since
as a lamp it sheds its bright light, which is reflected in each action.
29 The condescension of our Lord in accepting the invitation, shows us that hospitality may be accepted
with a view to the spiritual advantage of the host.
21 Our Lord knowing the secret thoughts of the Pharisee, took occasion to speak to him of the vanity of
attending to external washings, whilst the interior — the soul — remains defiled.
23 Plainness of speech was conformable to Oriental usage, especially where reproof was administered by a
superior. 29 God made soul and body.
30 G. is understood either of the contents ofthe vessels, or of possessions generally.
31 Alms, when given for the love of God, have an expiating virtue. Inattention to mere externals, such
as tbe washing ofthe hands before meals, will not injure those who give alms with proper dispositions.
33 Woe is denounced, not on account of the scrupulous minuteness with which they paid tithes, even of
every trifling herb : but because they neglected essential duties. The contrast is made between this gross
neglect and that extreme exactness.
33 "You disregard the Divine judgment:" or, "you neglect what is positively eDJoined."
34 The vanity of coveting distinction in public assemblies, and marks of respect in the public streets, though
w G. P. "The light of the body is the eye." V. A. B. C. D. M. versions, critics.
x G. P. "when the Pharisee saw it, he marvelled." V. D.
y Mark 7:4. z Matt. 23 : 25. Tertullian adv. Marcion, 1. 4 : 27.
aa ret evovra. V. " quod superest." P. "such things as ye have." Lingard observes, that V. "has seized
the true meaning ; that there still remained in their power to give alms in reparation of their injustice
and rapacity."
bb Tob. 4 : 11, 12 ; Eccl. 29 : 15. St. Ambrose. ce G. P. — V. C. K. L. versions, critics.
ii Matt. 23 : 6 ; Mark 12 : 39 ; infra 20 : 46.

^30 ST. LUKE XI.
44. Woe to you,68 for ye are as graves that appear not, and of which
the men who walk over, are not aware.35
45. And one of the lawyers answering, saith to Him : Teacher, in
saying these things, Thou reproachest us also.36
46. But He said : Woe to you also, lawyers : because ye load men
with burdens which they cannot bear,ff and ye yourselves touch not the
burdens with one of your fingers.37
47. Woe to you who build the monuments of the prophets : and your
fathers killed them.
48. Truly, ye testify that ye consent to the deeds of your fathers :
for they, indeed, killed them, and ye build their tombs.38
49. On this account also the wisdom of God39 said : I will send to
them prophets and apostles, and some of them they will kill and perse
cute ;
50. That the blood of all the prophets which was shed from the
foundation of the world, may be required of this generation :
51. Prom the blood40 of Abel88 unto the blood of Zachariah,hh who
was slain between the altar and the temple. Yea, I say to you, it shall
be required of this generation.
52. Woe to you, lawyers, for ye have taken away the key of know
ledge : ye yourselves have not entered in, and those that Avere entering
in ye have hindered.41
53. And as He was saying these things to them, the Pharisees and
the lawyers began to press Him hard, and to question Him" about
many things,

not, in itself, grievously criminal, was worthy of severe reproof, especially since the Pharisees neglected to
cherish tbe essential virLi es.
3B The Jews conceived that they were defiled by approaching near to a corpse, or even by walking over a
hidden grave. Our Lord compares the Pharisees to these concealed sepulchres which secretly defile the un
suspecting. He elsewhere compares them to tombs, which appear splendid, but contain corruption.
39 There seems no reason why a doctor of the law should have considered these reproaches as directed to his
class, were he not conscious that they were tainted with the vices ofthe Pharisees.
31 In expounding the law, its doctors had no regard to human weakness : whilst they did nothing to alle
viate its pressure.
33 The consent of the Pharisees and lawyers to the acts of their fathers, who murdered the prophets, could
not be directly inferred from the fact of building the sepulchres: but their own acts were so similar to those
of their ancestors, that the honor which they professed to Tender to the memory of the prophets, might be
considered equivocal, and tbe monuments regarded as intended to celebrate their destruction.
39 Divine wisdom — God, who is all-wise. It may be regarded as a periphrasis. Some take it to refer to a
book no longer extant.
43 The Jews were not to suffer for the death of Abel ; but the vengeance which their own crimes provoked
was so tremendous, that God appeared to have poured out on them the vial of His wrath, which had filled
to overflowing by the crimes committed from the beginning.
41 Their expositions of the law rendered the practice of its duties extremely difficult.
ee G. P. "scribes and Pharisees, hypocrites." V. B. C. L. Cont. Arm. critics.
ff Matt. 23^4. gg Gen. 4:8.
hh 2 Chr. 24 : 22; Matt. 23 : 25.
ii aTTOoTO^art^eiv. P. " to provoke Him to speak." Suidas uses it of a master drawing answers from his
pupils.

ST. LUKE XII. 231
54. Lying in wait for Him, and seeking to catch something from His
mouth, that they might accuse Him.

CHAPTER XII.
CHRIST WARNS DS AGAINST HYPOCRISY, THE FEAR OF THE WORLD, AND COVETOUSNESS :
AND ADMONISHES ALL TO WATCH.
1. And when myriad's of people1 crowded about Him, so that they
trod one upon another, He began to say" to His disciples :b Beware of the
leaven of the Pharisees,0 which is hypocrisy.2
2. For nothing is covered that will not be revealed:3 nor hidden, that
will not be known.d
3. For whatever things ye speak in darkness, will be published in
the light : and that which ye speak4 in the ear in the closets, shall be
proclaimed5 on the housetops.
4. And I say to you, My friends :6 Be not afraid of those who kill
the body, and after that have nothing more that they can do.
5. But I will show you whom ye shall fear : fear Him who, after" He
hath killed, hath authority to cast into hell. Yea, I say to you, fear
Him. 6. Are. not five sparrows sold for two pence,7 and not one of them is
forgotten before God ?
7. Yea, even the hairs of your head are all numbered.8 Fear not,
therefore : ye are of more worth than many sparrows.
8. And I say to you, whoever shall own9 Me before men,0 him shall
the Son of man also own10 before the angels of God.
9. But he who shall deny Me before men, shall be denied before the
angels of God.

1 Vast crowds.
2 St. Matthew says, that Christ spoke of their doctrine, which was hypocritical, since they affected a severity
of morals which they did not practise.
3 This proverbial expression signifies what generally happens, that the mask of the hypocrite will fall, and
his true character appear.
4 Whisper.
5 The low flat roofs in Judea were often used for announcements.
D Admirable condescension]
1 Two assaria are valued at three cents.
8 This is not to be understood of minute calculation, but of the Divine omniscience and providence.
9 Acknowledge as Lord, by word and act.
10 Acknowledge as disciple.
a "Said." Matt. 16:6. b P. " first of all." MSS. Critics connect it variously.
c Mark 8 : 15.
d Matt. 10 : 26 ; Mark 4 : 22. e Matt. 10 : 32 ; Mark 8 : 38 ; 2 Tim. 2 : 12.

232 ST. LUKE XII.
10. And whoever speaketh a word against the Son of man,11 it will
be12 forgiven him :f but to him who blasphemeth against the Holy Spirit,13
it will not be forgiven.
11. And when they shall bring you into the synagogues, and before
magistrates and authorities, be not anxious how or what ye may answer,
or what ye may say.
12. For the Holy Spirit will teach you in the same hour what ye
ought to say.14
13. And one of the crowd said to Him : Teacher, bid my brother
divide the inheritance with me.
14. But He said to him : Man, who hath appointed Me a ja4ge or a
divider over you ?15 "V,
15. And He said to them : Take heed and guard against allE cove
tousness:16 for a man's life17 doth not consist in the abundance of his
possessions. 16. And He spake a similitude to them, saying : The land of a cer
tain rich man was very fruitful.11
17. And he thought within himself, saying : What shall I do, for I
have no place where to lay up my fruits ?18
18. And he said: This will I do: I will pull down my barns, and
will build larger : and into them I will gather all my produce and my
goods. 19. And I will say to my soul :19 Soul, thou hast many goods laid
up for many years ; take thy rest, eat, drink, be merry.
20. But God said to him r20 Fool, this night do they demand21 thy
life of thee ; and who will have those things which thou hast provided ?
21. So is he that layeth up treasure for himself, and is not rich to
wards God.22
22. And He said to His disciples : Therefore I say to you : Be not
anxious for your life,23 what ye shall eat,1 nor for your body, what ye
shall put on.
11 In His human character. M It may be forgiven.
13 By ascribing miraculous works to demoniac influence.
14 Divine aid is promised in the hour of danger. Anxiety about the mode of defence is forbidden.
15 Although our Lord possessed all power on earth as well as in heaven, He abstained from exercising tem
poral authority. "He who had come on earth for Divine purposes, properly declines meddling with earthly
strife ; and having to judge the living and the dead, and to pasB sentence on them according to their deserts,
He does not vouchsafe to be judge of lawsuits, and to act as umpire in regard to possessions." St. Ambrose.
13 The covetous disposition of either or both of the brothers, afforded occasion to the dispute. Our Lord
cautions His hearers against the vice.
17 His enjoyment of life — his happiness. u Produce.
19 To myself. In this soliloquy the thoughts which passed through his mind are represented.
20 The decree and sudden visitation of God are strikingly represented. *
31 The angels, ministers of the Divine will. w By the practice of good works.
!a For thesupportoflife.
I Matt. 12 : 32; Mark 3 : 29. B G. P. — V. 8 MSS. versions, critics.
a Eccl. 11 : 19. i Ps. 54 : 23; Matt. 6 : 25; 1 Pet. 5 : 7.

ST. LUKE XII. 233
23. The life is more than the food, and the body is more than the
raiment. 24. Consider the ravens,24 for they neither sow nor reap ; they have
neither storehouse, nor barn : and God feedeth them. How much more
precious are ye than they !k
25. And which of you, by anxious thought, can add to his age a
span V
26. If then ye cannot do the least thing, why are ye anxious for the
rest ?
27. Consider the lilies how they grow; they labor not, nor spin: yet
I say to you, not even Solomon in all his glory was arrayed like one of
these. 28. Now if God clotheth in this manner the grass, which to-day is
in the field, and to-morrow is cast into an oven ; how much more you,
0 ye of little faith ?
29. And seek not what ye may eat, or what ye may drink : and be
not lifted upm on high.25
30. For all these things the nations of the world26 seek. But your
Father knoweth that ye need these things.
31. But seek [first] the kingdom of God" [and His justice],0 and all
these things shall be added to you.
32. Fear not, little flock,27 for it is your Father's good pleasure to
give you the kingdom.
33. Sell what ye possess,28 and give alms.p Make for yourselves
purses which grow not old, an unfailing treasure in the heavens,4 where
no thief approacheth, nor moth corrupteth.
34. For where your treasure is, there also will your heart be.
35. Let your loins be girded round,29 and lamps burning30 [in your
hands]. 36. And be ye like men waiting for their lord, when he shall return

34 The providence of God is particularly remarkable in regard to young ravens, who are driven away from
the nest as soon as they are able to fly.
ss They are warned not to indulge ambition, or extravagant desires.
28 The heathens.
37 There is a double diminutive in G., which may be rendered : poor little flock. The disciples were few in
number, and of low condition, but objects of the tenderest love of Christ, and of the merciful decrees of His
Father. 33 This is a counsel directed to such as desire to be perfect.
29 As the Orientals wore long garments, they used girdles, especially when any work was to be undertaken,
or any service to be performed. Servants waiting for the return of their master, had their loins girt.
10 Lamps were kept lighted during the night by diligent servants, who expected their master, that no delay
or confusion might occur in receiving him.
k G. P. " better than the fowls." I Matt. 6 : 27.
m G. P. " neither be ye of doubtful mind." Sept. used it for high-minded. Ps. 131 : 1 ; Ezek. 10 : 16, 17 ;
2 Mac. 5 : 17 ; 7 : 35. •>'• His." Critics. P. V.
o From Matt. 6 : 33. P Matt. 19 : 21. q Matt. 6 : 20.

234 ST. LUKE XII.
from the wedding :31 that when he cometh and knocketh, they may open
to him immediately.
37. Happy32 are those servants, whom the lord, when he cometh, shall
find watching. Truly I say to you, that he will gird himself, and make
them recline at table, and will come and serve them.33
38. And if he shall come in the second watch, or shall come in the
third watch,1 and so find, happy are those servants.
39. But know this, that if the master of the house did" 4hh)w at what
hour the thief would come, he would surely watch,8 and would not suffer
his house to be broken open.34
40. Be ye then also ready : for at what hour ye think not, the Son
of man will come.35
41. And Peter said to Him : Lord, dost Thou speak this parable to
us, or likewise to all ?
42. And the Lord said : Who then is the faithful and wise steward,
whom his lord setteth over his household, to give them their measure of
wheat in due season ?
43. Happy is that servant, whom his lord, when he shall come, shall
find so doing.
44. Truly I say to you, he will set him over all his possessions.
45. But if that servant say in his heart : My lord delayeth to come :
and begin to strike the men-servants and maid-servants, and to eat and
drink, and become drunk :
46. The lord of that servant will come on a day that he doth not
expect, and at the hour that he knoweth not, and will separate37 him,*
and appoint him his portion with the unfaithful.38
47. And that servant who knew the will of his lord, and prepared
not, and did not according to his will, shall be beaten with many stripes.39
48. But he that knew not,40 and did things worthy of stripes, shall be
beaten with few stripes. And to whom, much hath been given, of him

31 After the wedding had been celebrated during some days at the house of the bride, the bridegroom
brought her home to his own dwelling.
32 Fortunate: sure of being rewarded.
33 Hebrew masters sometimes treated their slaves in this way.
31 Our Lord points out the danger which is to be guarded againBt.
35 As we know not the moment when we may be assailed, it behooves us to be always ready.
33 By this our Lord shows the special application of what He had said to Peter and his fellow apostles. It
is still customary in many places to give to servants an allowance of provisions for a week. The Latins called
it demensum.
37 Lingard : " will scourge him in twain."
33 Such is the punishment of unfaithful ministers of Christ.
39 Omissions or transgressions, when voluntary, are liable to severe punishment.
40 Ignorance is seldom wholly faultless : therefore punishment is awarded according to the opportunities
which were neglected.
r Matt. 14 : 25 ; Mark 6:48. ¦ Matt. 24 : 43 ; Apoc. 16 : 15.
t Matt. 24 : 51.

ST. LUKE XII. 235
much will be required : and to whom they41 have committed much, of
him they will demand the more.
49. I am come to cast fire upon the earth ; and what do I wish but
that it be kindled ?u
50. And I have a baptism, with which I am to be baptized: and how
am I straitened until it be accomplished?42
51. Think ye that I am come to give peace on the earth ?T No, I
tell you, but division.43
52. For henceforth there will be five in one house divided, three
against two, and two against three44
53. Will be divided : father against son, and • son against father,
mother against daughter, and daughter against mother, mother-in-law
against her daughter-in-law, and daughter-in-law against her mother-in-
law. 54. And He said also to the crowds :w When ye see a cloud rising
from the west, presently ye say : A shower is coming : and so it hap-
peneth :
55. And when ye perceive the south wind blowing, ye say : it will be
hot ;x and it cometh to pass.
56. Hypocrites, ye know how to discern the face45 of the sky and of
the earth :y but how is it that ye do not discern this time ?45
57. And why, even of yourselves, do ye not judge that which is just ?
58. And when thou goest with thy adversary to a magistrate,2 whilst
thou art in the way, endeavor to be set free from him :47 lest he drag
thee before the judge, and the judge deliver thee to the bailiff, and the
bailiff cast thee into prison.
59. I say to thee, thou wilt not go out thence until thou hast paid
the very last mite.

41 This may be considered as a general maxim applicable to all who intrust others with the management
of property.
43 Christ felt an earnest desire to accomplish the great object of His coming, even through extreme suf
ferings. 43 Elsewhere Christ gives peace to His disciples. Peace on earth to men of good-will was proclaimed by
angels at His birth. But through the perverseness of man, division resulted from His Divine mission, many
refusing to believe what some embraced in the fulness of faith.
44 This is given as a case which would easily occur. The proportion of believers and unbelievers varies.
43 To judge from the appearance. 46 Recognize His coming.
4T By a compromise.
a p. "what will I, if it be already kindled V V. Grotius.
v Matt. 10 : 34. " Matt. 16:2.
x Matt. 20 : 12; James 1 : 11. r G. P. invert. V. A.
z St. Ambrose. Matt. 5 : 25.

236 ST. LUKE XIII.

CHAPTER XIII.
THE NECESSITY OF PENANCE. THE BARREN FIG-TREE. THE CURE OF THE INFIRM
WOMAN.
1. And there were some present at that time who told Him concern
ing the Galileans, whose blood Pilate had mingled with their sacrifices.1
2. And He* answering said to them : Do ye think that these Gali
leans were sinners above all the men of Galilee, because they suffered
such things ?2
3. No, I say to you :3 but unless ye repent, ye will all likewise perish.4
4. Or those eighteen, on whom the tower in Siloe fell, and killed
them, do ye think that they also were debtors above all the men who
dwelt in Jerusalem ?5
5. No, I say to you : but unless ye repent, ye will all perish in like
manner. 6. He spake also this parable : A certain man had a fig-tree planted
in his vineyard,6 and he came seeking fruit on it, and found none.
7. And he said to the vine-dresser : Behold, for three years7 1 come
seeking fruit on this fig-tree, and find none. Cut it down, therefore :
why cumbereth it the ground ?
8. But he answering saith to him : Sir, let it alone this year also,
until I dig about it, and manure it :
9. And if it bear fruit, well:" but if not, afterwards thou wilt cut it
down.9 10. And He was teaching in their synagogue* on the sabbath."
11. And behold there was a woman who had a spirit of infirmity10 for

1 We do not know this fact from any other source, but Josephus informs us of the seditious spirit of the
Galileans. Pilate sent soldiers to punish them, whilst they were engaged in offering sacrifice, and thus
mingled their own blood with that ofthe victims.
3 It was usual with the Jews to consider calamities as punishments, which the sufferers had drawn on
themselves by their sins.
3 Many equally guilty are spared by the secret counsel of God: sometimes the innocent fall victims.
4 This may be understood of the calamities which were Boon to fall on the nation, through the arms of
Rome : but it is also properly understood of eternal ruin.
s From an accidental calamity it is not safe to argue guilt.
6 It was forbidden to sow vineyards with different seeds : but the prohibition does not appear to have re
garded trees.
1 Fig-trees are not to be pruned. before three years : within which time, if at all, they bear fruit.
8 It will be well. There is an ellipsis of some words to this effect.
9 The Jewish nation is represented under the image of the barren fig-tree. During three years our Lord
had already preached to them. He continued His ministry six months more.
10 The demon caused bodily infirmity.
» G. P. " Jesus." V. + B.
b G. P. "in one ofthe synagogues." * G. plur. V,

ST. LUKE XIII. 237
eighteen years : and she was bent together, and unable in anywise to
look upwards.4
12. And when Jesus saw her, He called her to Him, and said to her:
Woman, thou art loosed11 from thine infirmity.
13. And He laid His hands on her, and immediately she stood up
right, and glorified God.
14. And the ruler of the synagogue (being angry that Jesus had
healed on the sabbath), answered, and said to the crowd: Six days
there are in which it is right to work : come, therefore, in them, and be
healed ; and not on the sabbath day.
15. And the Lord answered him and said : Hypocrites," doth not each
of you on the sabbath loose his ox or his ass from the stall, and lead
him to water ?
16. And this daughter of Abraham whom Satan hath bound, lo !
these eighteen years, ought she not to be loosed from this bond on the
sabbath day ?
17. And when He said these things, all His adversaries were ashamed,
and all the crowd rejoiced for all the glorious things which were done
by Him.
18. He said therefore : To what is the kingdom of God like ? and to
what shall I compare it ?
19. It is like a grain of mustard seed,f which a man took and cast
into his garden, and it grew, and became a great tree, and the birds of
the air lodged among its branches.
20. And again He said: To what shall I compare the kingdom of
God? 21. It is like leaven,8 which a woman took and covered up in three
measures of meal, till the whole was leavened.
22. And He went through cities and towns, teaching, and making
His journey to Jerusalem.
23. And a certain man said to Him : Lord, are they few who are
saved ? But He said to them :
24. Strive11 to enter through the narrow gate : for many, I say to
you, will seek to enter in, and will not be able.
25. But when the master of the house is gone in,1 and hath shut the
door, ye may begin to stand without, and knock at the door, saying :

11 Her sinews and muscles had been contracted.
i G. P. " lift up herself." ' G. P. " 'ihou hypocrite." V. MSS. versions, critics.
f Matt. 13 : 31 ; Mark 4 : 31. g Matt. 13 : 33.
a The term signifies earnest struggle, like that ofthe athletes in the gymnastic exercises. Matt. 7 : 13.
¦ G. P. " is risen up." Grotius explains it of rising to bolt the door. Matt. 25 : 10.

7

238 ST. LUKE XIII.
Lord,k open to us : and He will answer and say to you : I know you not,
whence ye are.
26. Then ye may begin to say : We ate and drank in Thy presence,
and Thou didst teach in our streets.12
27. And He shall say to you : I know you not,1 whence ye are ; de
part from Me, all ye workers of iniquity."1
28. There will be wailing and gnashing of teeth ; when ye shall see
Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of
God, and yourselves cast out.
29. And they will come from the east, and west, and11 the north, and
south ; and recline in the kingdom of God.
30. And behold, there are last13 who will be firs^ and there are first
who will be last.0
31. On the same day came some of the Pharisees, saying^ t# Sim :¦,
Depart, and get Thee hence, for Herod hath a mindp to put Thee ttjJ
death. 32. And He said to them : Go tell that fox :14 Behold, I cast out
devils, and work cures to-day and to-morrow ; and the third day
finish.15 33. Nevertheless I must walk16 to-day and to-morrow, and the day
following, because it cannot be that a prophet perish out of Jerusalem.17
34. Jerusalem, Jerusalem, that slayest the prophets,"1 and stonest
those who are sent to thee, how often would I have gathered thy chil
dren as the bird doth her nestlings under her wings, and thou wouldst
not?r 35. Behold, your house18 shall be left to you desolate. And8 1 say
to you, that ye shall not see Me till the time come, when ye shall say :
Blessed is He that cometh in the name of the Lord.

12 This plainly refers to the teaching of our Lord among the Jews. These marks of familiarity will not
avail those who have not lived accordingly.
13 The Gentiles who were despised by the Jews, became heirs of the promises.
14 Some conclude hence that they acted at the instigation of Herod, who wished to intimidate and drive
Him away, without daring to put Him to death. The craft of the prince is indicated by this figure, which,
according to the Hebrew modes of speaking, did not imply contumely.
ls My course will be ended. To-day and to-morrow mean a short time ; the third day is taken for the close
of His career. The phrase is proverbial.
16 Go forward in my labors— appear publicly.
" It was not conformable to the Divine counsels that Christ, the great prophet, should die in a remote and
obscure part of Judea. It was customary to judge cases of importance at Jerusalem.
18 Your temple.
k G. P. bis. V. A. B. 1 Matt. 7 : 23.
m Ps. 6 : 9 ; Matt. 25 : 41. n Q. p. + " from." V. 8 MSS. versions, critics.
o Matt. 19 : 30 ; 20 : 16; Mark 10 : 31. p P. " will kill."
q Matt. 23 : 37. r G. P. "ye would not."
9 G. P. + " verily." V. 11 MSS. versions.

ST. LUKE XIV.

CHAPTER XIV.
CHRIST HEALS THE DROtSICAL MAN. TUE PARABLE OF THE SUPPER. TOE NECESSITY
OF RENOUNCING ALL TO FOLLOW CHRIST.
1. And it came to pass when Jesus went into the house of one of
the chief of the Pharisees on a sabbath to eat bread, that they were
watching Him.
2. And behold, a certain man who had the dropsy was before Him.1
3. And Jesus answering, spake to the lawyers and Pharisees, say
ing : Is it lawful to heal on the sabbath day ?
4. But they were silent. And taking hold of him, He healed him,
and sent him away.
5. And He answered them and said : If the assa or ox of any of you
fall into a pit, will he not immediately draw him out on the sabbath
day? 6. And they could not answer Him,2 in regard to these things.
7. And He spake a parable3 also to those who were invited, marking
how they chose the first places at table, saying to them :
8. When thou art invited0 to a wedding,4 sit not down in the first
place, lest one more honorable than thou be invited by him :
9. And he who invited thee and him, come and say to thee : Give
place to this man : and then thou begin with shame to take the lowest
place.5 10. But when thou art invited, go, sit down in the lowest place, that
when he who invited thee cometh, he may say to thee : Friend, go up
higher." Then shalt thou have glory before those who sit at table with
thee. 11. For every one who exalteth himself will be humbled ;6 and he
who humbleth himself will be exalted/
12. And He said also to him who had invited Him : When thou
makest a dinner, or supper, call not thy friends,0 nor thy brethren, nor
1 In His presence.
3 They could not reply to these things.
3 This here implies the illustration of a maxim by a special case.
4 Our Lord speaks of a wedding, avoiding direct reproach to those who on the present occasion had sought
the first seat.
5 The motive here proposed is merely human. It is advisable to discountenance vice, and encourage virtue
by human and natural considerations, where the hearers are not susceptible of higher motives.
G This general maxim is often verified in the ordinary course of events: but it is in all cases true in regard
to the Divine economy. God exalts the humble, and humbles the proud.
» MSS. critics : "son." P. V. •> G. P. "by any one."
c Prov. 25 : 7. d Matt. 23 : 12 ; infra 18 : 14.
3 Tob. 4:7; Prov. 3 : 9.

240 ST. LUKE XIV.
kinsfolk, nor rich neighbors :7 lest they also invite thee in return, and a
recompense be made to thee.8
13. But, when thou makest a feast, call the poor, the maimed, the
lame and the blind.9
14. And thou wilt be happy, because they have not wherewith to
make thee recompense : for recompense shall be made thee at the re
surrection of the just.
15. When one of those who sat at table with Him heard these things,
he said to Him : Happy is he who shall eat bread10 in the kingdom of
God.11 16. But He said to him : A certain man made a great supper,12 and
invited many.£
17. And he sent his servant at supper time,'3 to say to those who had
been invited, that they should come,6 for now all things are ready.
18. And they all began together11 to make excuse. The first said to
him : I have bought a farm, and I must go out and see it : I pray thee,
excuse me.
19. And another said : I have bought five yoke of oxen, and I am
going to try them : I pray thee, excuse me.
20. And another said: I have married a wife, and, therefore, I
cannot come.14
21. And the servant1 returning, told these things to his lord. Then
the master of the house being angry, said to his servant : Go out quickly
into the streets and lanes of the city, and bring in hither the poor and
the maimed,15 and the blind and the lame.k
22. And the servant said : Sir, it is done as thou hast commanded ;
and yet there is room.

7 This is not a prohibition to invite such persons, but an intimation that a preference should be given to
the poor. The duties of courtesy and kindness towards relatives, friends, and wealthy individuals, should be
discharged, and may be sanctified by purity of motive.
¦ This is mentioned as a circumstance detracting from the generosity of tho act. However, where a return
is not sought, the acceptance of it does not take away the merit of hospitality.
3 This cannot be pressed literally as a precept, since it has never been so understood, even by the perfect
disciples of Christ. To provide for the wants of the poor is equivalent to making a banquet for them.
10 Shall feast.
11 Tbe enjoyments of heaven are often represented under the figure of a banquet. It is probable that the
man had in view the expected kingdom of Christ on earth.
19 Christ proceeds to describe His Church under the image of a banquet.
13 It was conformable to Hebrew usage to repeat the invitation at the time when the banquet was ready.
14 Worldly interests and pleasures withhold the Jews from embracing the religion of Christ. The Samari
tans were next called.
15 The call of the Gentiles is represented by this mission. They were looked on with horror and contempt
by the Jews.
f Matt. 22 : 2; Apoc. 19 : 9. g G. P. "come."
a P. " all with one consent." i G. P. " that." V. 5 MSS. versions.
k G. P. invert. V. B. D. K. L. versions.

ST. LUKE XIV. 241
23. And the lord said to the servant: Go into the highways and
hedges ; and compel16 them to come in, that my house may be filled.
24. But I say to you, that none of these men who have been invited,
shall taste of my supper.
25. And great crowds were going with Him ; and He turned, and said
to them :
26. If any man cometh to Me, and hateth not17 his father and mother,
and wife, and children, and brothers, and sisters, yea, and even his own
life,1 he cannot be My disciple.18
27. And whoever doth not carry his cross,™ and come after Me, can
not be My disciple.
28. For which of you, wishing to build a tower, doth not first sit
down, and count the cost, whether he hath enough to finish it :
29. Lest after he hath laid a foundation, and is not able to finish it,
all who see it begin to mock him,
30. Saying : This man began to build, and was not able to finish.
31. Or what king, about to encounter another king in battle, doth not
first sit down and think whether he is able with ten thousand to meet
him who cometh against him with twenty thousand?
32. Or else whilst the other is yet afar off, sending an embassy, he
seeketh to make peace.19
33. So likewise no one of you who doth not renounce all that he pos-
sesseth,20 can be My disciple.
34. Salt is good. But if the salt lose its savor,21 wherewith shall it
be seasoned ?n
35. It is profitable neither for the land, nor for the dunghill,22 but it
must be cast out. He who hath ears to hear, let him hear.
13 Matt. 27 : 32. This signifies urgent persuasion, by which the most abandoned may be won to Christ. In
a similar sense the Church prays that God may mercifully compel our rebellious will, that His grace may
effectually subdue the opposition of our perverse will.
17 Less love is comparatively styled hatred. We must love all persons less than Christ.
13 It is impossible to be a true disciple of Christ, if we love our dearest friends inordinately.
" As a weak king uselessly would risk a battle, with unequal forces, so we in vain hope to resist tempta
tion, whilst auy unruly affection predominates.
20 The actual abandonment of all our possessions is not commonly necessary : but we must renounce what
ever prevents our obedience to God.
31 Naturalists have ascertained that not only bituminous salt, but even sea salt may lose its savor. The
text, however, speaks rather of a fertilizing quality of marl, or the ashes of herbage.
22 This is a proverbial expression to signify that it is good for nothing.
1 Matt. 10 : 37. m Matt. 16 : 24 ; Mark 8 : 34.
n Matt. 5: 13; Mark 9: 49.

1G

242 ST. LUKE XV.
CHAPTER XV.
THE PARABLES OF THE LOST SHEEP AND THE PRODIGAL SON.
1. Now" the publicans and the sinners drew near to Him, to hear
Him. 2. And the Pharisees and the scribes murmured, saying : This man
receiveth sinners,1 and eateth with them.
3. And He spake to them this parable, saying :
4. What man of you who hath a hundred sheep,b and loseth one of
them, doth not leave the ninety-nine in the desert, and go after that
which was lost, until he find it ?
5. And when he hath found it, he layeth it upon his shoulders, re- ,
joicing :
6. And coming home, he calleth together his friends and neighbors,
saying to them : Rejoice with me, because I have found my sheep which
was lost.
7. I say to you, that even so there will be joy in heaven over one
sinner that repenteth, more than over ninety-nine just men2 who need
not penance.3
8. Or what woman having ten pieces of silver, if she lose one piece,
doth not light a lamp,4 and sweep the house, and seek diligently, until
she findeth it ?
9. And when she hath found it, she calleth together her friends and
neighbors, saying : Rejoice with me, because I have found the piece
which I had lost.
10. So I say to you, there is joy before the angels of God over one
sinner that repenteth.
11. And He said: A certain man had two sons.5
12. And the younger of them6 said to his father : Father, give me
the portion of property7 which faileth to me. And he divided his living
between them.
1 To His society : is familiar with them. This was contrary to the custom of the Pharisees, who, affecting
extreme rigor, avoided the society of sinners.
3 This is said in a manner accommodated to human ideas, to express the glory that results to God from tho
conversion of the sinner.
3 The just need not pass from sin to grace : but they should cherish a penitential spirit, if at any time they
have sinned mortally. They should likewise repent of their daily faults. " Do not imagine," writes St. Au
gustine, " that any one can pass from sin, great or small, without repentance." Ep. 48.
4 The houses in ancient times were ill lighted, a small aperture being used for a window : whence it was
necessary to use a light, even in daytime, in order to make a thorough search.
' The Jews and Gentiles are represented by the two sons. See St. Ambrose. Sinners and just men in
general are also understood. 3 The Gentiles.
7 Property— estate. . It was usual for fathers while in health to divide their property among their sons
without parting with the possession of the real estate. The elder son received a double portion.
a G. P. + " all." MS. Syr. It. Hier. b Matt. 18 : 12.

ST. LUKE XV. 243
13. And not many days after, the younger son gathering all to
gether,8 went abroad into a far country : and there wasted his substance
in riotous living.9
14. And after he had spent all, there came a mighty famine in that
country, and he began to be in want.
15. And he went and joined himself to one of the citizens of that
country. And he sent him to his farm to feed swine.10
16. And he would fain have filled his stomach with the pods11 which
the swine ate ; and no man gave anything to him.12
17. And when he came to himself, he said : How many hirelings of
my father0 abound with bread, and I hered am perishing with hunger !
18. I will rise, and go to my father, and say to him : Father, I have
sinned against heaven, and before thee :
19. °I am no longer worthy to be called thy son : make me as one of
thy hirelings.
20. And he rose up, and came to his father. And when he was yet
a great way off, his father saw him, and was moved with compassion,
and ran to him, and fell on his neck, and kissed him.
21. And the son said to him : Father, I have sinned against heaven,
and before thee ;f I am no longer worthy to be called thy son.
22. And the father said to his servants : Bring forth quickly8 the
best robe, and put it on him, and put a ring on his hand, and shoes on
his feet.13
23. And bring hither the fatted calf, and kill it, and let us eat14
and make merry :
24. For this my son was dead, and is come to life : he was lost, and
is found.15 And they began to be merry.
25. Now his elder son was in the field ; and when he came and drew
near to the house, he heard music and dancing :
26. And he called one of the servants, and asked what these things
meant.

8 Having converted it into money.
9 The Gentiles became estranged from God by vice and idolatry.
lu A most degrading occupation in Judea. In Egypt swineherds were utter outcasts.
71 The pods of the siligna, or carob tree, are given to animals in the East, and eaten by the lower classes of
men. ,
13 No one gave him ordinary food : it is not likely that he was denied the pods. The cravings of the mind
and heart could not be satisfied with idolatry, or sensuality.
13 Tokens of special affection.
14 It was customary to have a fattened calf iu readiness for some extraordinary contingency. The meat
was euten soon after the animal was killed. Veal was considered a dainty.
la The robe, ring, and banquet are emblems of the privileges of the converted Gentiles, and of penitent
sinners. c V. in domo. d G. P. — V. B. D. versions.
e G. P. "and." V. — 10 MSS. versions, critics.
f G. P. " and." V. — 5 MSS. versions. g G. P. — V. D. 2 Syr. Copt. Sax. Arm.

244 ST. LUKE XVI.
27. And he said to him : Thy brother is come, and thy father hath
killed the fatted calf, because he hath received him safe.
28. And he was angry, and would not go in.16 His father, there
fore, went out and entreated him.
29. And he answering, said to his father : Behold, for so many years
do I serve thee, and I have never transgressed thy commands, and yet
thou hast never given me a kid to make merry with my friends :
30. But as soon as this thy son came, who hath devoured his living11
with harlots, thou hast killed for him the fatted calf.
31. But he said to him : Child, thou art always with me, and all I
have is thine.
32. And it was fit that we should make merry and be glad, for this
thy brother was dead, and is come to life again :s he was lost, and is
found.17

CHAPTER XVI.
THE PARABLE OF THE UNJUST STEWARD : OF THE RICH MAN AND LAZARUS.
1. And He said also to His disciples : There was a certain rich man
who had a steward :' and he was accused to him of wasting his goods.
2. And he called him, and said to him : What is this that I hear of
thee ? Give an account of thy stewardship : for thou canst be steward
no longer.2
3. And the steward said within himself: What shall I do, since my
lord taketh away the stewardship from me ? To dig I am not able : to
beg I am ashamed.
4. I know what I will do, that when I am removed from the steward
ship, they3 may receive me into their houses.
5. Therefore, calling together every one of the debtors of his lord,
he said to the first : How much owest thou to my lord ?
, 6. He said : A hundred measures4 of oil. And he said to him : Take
thy note, and sit down quickly, and write fifty.
7. Then he said to another : And how much owest thou ? He said :

13 The jealousy of the Jews at the call of the Gentiles is here represented. The occasional murmurs of
just men at the indulgence shown to penitents are also intimated.
17 This has peculiar tenderness. ' General agent and manager of his affairs.
2 In case he could not give a satisfactory account.
3 People— the debtors of his lord. '
4 Baths. "The bath was a measure of liquids among the Jews: about seven gallons and a half English."
Lingard. h G. P. "thy living." V. D. i G. p. "and." V. D. some versions.

ST. LUKE XVI. 245
A hundred measures5 of wheat. He said to him : Take thy bill, and
write eighty.
8. And the lord praised the unjust steward, because he had done
prudently :6 for the children of this world are wiser for their generation"
than the children of light.7
9. And I say to you : Make to yourselves friends" of the mammon of
iniquity,8 that when ye shall fail,9 they may receive you into the ever
lasting mansions.10
10. He that is faithful in that which is least, is faithful also in much :u
and he that is unjust in that which is little, is unjust also in much.
11. If then ye have not been faithful in the unjust mammon, who
will trust you with that which is true ?12
12. And if ye have not been faithful in that which is another's, who
will give you that which is your own ?13
13. No servant can serve two masters, for either he will hate14 the
one, and love the other ; or he will hold to the one, and despise'5 the
other. Ye cannot serve God and mammon.
14. Now the Pharisees, who were covetous, heard all these things,
and they made a mockery of Him.
15. And He said to them : Ye are those who justify yourselves before
men ;16 but God knoweth your hearts : for that which is high among
men, is an abomination before God.17
16. The law and the prophets18 were until John :° since that time the
kingdom of God is preached, and every one useth violence towards it.19d
3 Cors. " The largest measure among the Jews; about seventy-five gallons English." Liogard.
6 The transaction, although secret, came to the knowledge of the lord, who, whilst he could not but con
demn the fraud, admired the craft of the steward in securing for himself a retreat and support.
7 Generation is here equivalent to course, or manner of acting. Our Lord observes that worldlings are
wiser in their way than the servants of God : they show ingenuity and skill in the affairs of life, whilst pro
fessors of piety often fail to exert themselves with becoming zeal for the Divine glory.
8 Wealth is often unjustly acquired, and often becomes the instrument of crime, whence it may have been
styled " unjust :" the noun subjoined being equivalent to an adjective.
9 Die.
10 The good employment of riches will secure eternal happiness. The poor, who have been relieved, will
intercede for their benefactor.
11 This is a proverbial expression, signifying that fidelity or infidelity in the discharge of minor trusts is a .
fair criterion whereby to judge with probability of our conduct in important offices.
13 Spiritual things. God will withhold the most precious gifts of grace from those who abuse temporal
blessings. 13 He who does not gain confidence by bis fidelity, in the employment of others, can scarcely have property
of his own, to use to advantage. .The goods of this life are not strictly ours, since they pass from our hands:
but if we are faithless in their use, we cannot expect to possess eternal blessings, which would truly be our
own. " Dislike. " Neglect.
15 You endeavor to appear just.
17 God detests what men esteem and admire. His judgment is not according to appearances.
13 Continued.
19 Campbell says that the import of this* sentence is : " Every one who entereth it, entereth it by force."
a •' Dans leur conduite." Bible de Vence. " Nel loro genore." Martini.
b Matt. 6 : 24.
c Matt. 11:12. d V. " in illud vim facit." P. " presseth into it."

246 ST. LUKE XVI.
17. But it is easier for heaven and earth to pass away,0 than for one
jot of the law to fail/
18. Every one who putteth away his wife, and marrieth another, com
mitteth adultery : and he8 that marrieth her who hath been put away
from her husband, committeth adultery.20 h
19. There was a certain rich man,21 who was clothed in purple and
fine linen,22 and feasted sumptuously every day.
20. And there was a certain poor man named Lazarus,23 who lay at
his gate, full of sores,
21. Desiring to be filled with the crumbs which fell from the table of
the rich man [and no one gave him] / but even the dogs came and
licked his sores.24
22. And it came to pass that the beggar died, and was carried by
the angels25 into the bosom of Abraham,16 and the rich man also died :
and was buried" in hell.1
23. And lifting up his eyes, when he was in torments, he saw Abra
ham afar off, and Lazarus in his bosom.27
24. And he cried, and said : Father Abraham, have pity on me, and
send Lazarus, that he may dip the tip of his finger in water, to cool my
tongue, for I am tormented in this flame.28
25. And Abraham said to him : Child, remember that thou didst re
ceive good things in thy lifetime, and Lazarus, in like manner, evil
things : but now he is here comforted, and thou art tormented.
26. And besides all this, between us and you there is fixed a great

Our Lord dwells on the difficulty of entrance into His Church, arising from human passions and interests.
He may also be understood ofthe violence of opponents.
30 The connection of these passages is not apparent. Our Lord, no doubt, often inculcated the same maxims.
31 It is doubted whether this be a mere parable, or the statement of a fact.
33 Fine linen dyed purple.
33 The name being given, St. Irenseus and St. Ambrose view it as a real occurrence.
34 The sores not being closed, or bandaged, the dogs, who are fond of human blood, licked them.
31 These spirits are agents of God in the salvation of men. They accompany the souls of the just to the
place of rest.
20 The joys of futurity are represented under the image of a banquet. The cherished guest reposed on the
bosom of the master of the feast, the manner of reclining at table in ancient times facilitating this position.
Lazarus reposes on the bosom of Abraham.
27 No one from the place of torments can descry the happiness of the just: but God may reveal it.
31 The reprobate are not yet tormented in their bodies: but this imagery is employed to teach us that tbe
slightest alleviation of suffering is denied them.
e Matt. 5 : 18. I Lit. " fall."
g G. P. " whosoever." V. B. D. E. versions. h Matt. 5 : 32 ; Mark 10 : 11 ; 1 Cor. 7 : 10, 11.
i From ch. 15 : 16.
k The punctuation in Greek is different. The sentence ends hare, and the following word begins a new
sentence. Lingard thinks that the conjunction, with which it should begin, has been lost by accident from
the Latin.
1 airjs generally signifies the region of the departed spirits. "It never signifies either sepulcrum, or hea
ven." Maltby. Here it evidently means the place of torments.

ST. LUKE XVII. 247
gulf:29 so that they who would pass hence to you, cannot, nor can they
thence come hither.™
27. And he said : Then, father, I beseech thee that thou wouldst send
him to my father's house,
28. For I have five brothers, that he may testify to them, lest they
also come into this place of torments.30 n
29. And Abraham said to him : They have Moses31 and the pro
phets :32 let them hear them.
30. But he said : No, father Abraham ;M but if one went to, them
from the dead, they will repent.
31. And he said to him : If they hear not Moses and the prophets,
neither will they believe," if one rise from the dead.34

CHAPTER XVII.
OF AVOIDING SCANDAL J OF THE EFFICACY OF FAITH, ETC. THE TEN LEPERS. THE
MANNER OF THE COMING OF CHRIST.
1. And He said to His3, disciples :b It is impossible1 that scandals
should not come : but woe to him through whom they come.
2. It were better for him that a mill-stone were hung about his neck,
and he were cast into the sea,2 than that he should scandalize one of
these little ones.
3. Take heed to yourselves. If thy brother sin against0 thee, re
prove him : and if he repent, forgive him.
4. And if he sin against thee seven times3 in a day, and seven times
in a day turn to thee, saying : I am sorry : forgive* him.4
21 Chasm. An immense space.
30 Benevolence is not to be supposed in lost souls : but this circumstance is stated that we may understand
their sufferings to be such, that if capable of kind feelings, they would earnestly desire to warn their rela
tions, lest they should share their calamities.
31 Moses does Dot expressly declare the joys and sufferings of futurity, which were already believed, before
the law was formally given. Intimations, however, of the.se truths are found in hia writings, which are here
especially referred to as presenting the law, and rule of conduct.
33 This term may embrace all the sacred writers.
33 It may not suffice.
34 Supernatural interposition is not to be demanded when ordinary means are at hand. The abuse of these
means renders us unfit and unworthy to receive higher influences.
1 Considering human frailty.
2 This was the punishment of sacrilege. Our Lord declares scandal to be a greater crime.
3 Oftentimes.
4 Frequent relapses indicate that the profession of repentance was not sincere. Our Lord docs not require
us to believe mere lip-professions; but He would have ns to pardon the penitent, however great may have
been his frailty.
m B. P. "to us." n G. P. "torment." o G. P. "be persuaded."
* G. P. " the." V. A. D. versions, critics. b Matt. 13 : 7 ; Mark 9 : 41.
c Lev. 19:17; Eccl. 19 : 13 ; Matt. 18 : 15. d B. P. " thou shalt forgive him."

248 ST. LUKE XV.II.
5. And the apostles said to the Lord : Increase our faith.5
6. But the Lord said : If ye have8 faith as a grain of mustard-seed,
ye may say to this mulberry-tree : Be thou rooted up, and planted in
the sea ;6 and it will obey you.f
7. But which of you having a servant ploughing, or feeding15 cattle,
will say to him when he cometh in from the field : go immediately," re
cline at table :
8. And will not say to him : Make ready my supper, and gird thy
self, and wait on me whilst I eat and drink, and afterwards thou shalt
eat and drink ?
9. Doth he thank that servant for doing the things which he com
manded him ?
10. I think not. So also, ye, when ye shall have done all things
commanded you, say : We are unprofitable servants :7 we have done that
which we were bound to do.
11. And it came to pass, as He was going to Jerusalem, He passed
through the midst of Samaria and Galilee.8
12. And as He entered9 into a certain town, there met Him ten lepers,
who stood afar off:10
13. And lifted up their voice, saying : Jesus, master, have mercy
on us.
14. And when He saw them, He said : Go, show yourselves to the
priests.1 And it came to pass, that as they went, they -were cleansed.11
15. But one of them, when he saw that he was cleansed, went back,
and with a loud voice, glorified God.
16. And he fell on his face at His feet, giving thanks : and this was
a Samaritan.12 17. And Jesus answering said : Were not the ten cleansed ? and
where are the nine ?

6 The connection ofthe various topics is not manifest. The evangelist had principally in view to record
the instructions of our Lord on different occasions.
6 This is put hy way of example. The transfer of a mountain is adduced in St. Matthew. It must not,
however, be thought that miracles can he demanded at will, even hy the most firm believer. If a miracle
such as that mentioned in the text were asked for an important end, it might be obtained ; hut it were rash
ness to seek it without urgent necessity.
1 Not entitled to thanks or reward, having done only that to which wc were strictly bound.
8 It would appear that Galilee should have been mentioned first, as Samaria lies between it and Jerusalem.
Some conjecture that He passed on the borders of both countries, or through some part of them.
" As He was about to enter. The lepers were not allowed to be within the town.
" At the distance prescribed, they not being allowed to approach others.
u Whilst obeying the injunction, they received the cure, God accepting the will for the full accomplishment
of the act.
13 The Samaritans were descended from a colony of Cutheans.
e P. "had." V. A. B. f Matt. 17 : 19.
S Tending. h P. " will say unto bim by and by — go." V. critics.
i Lev. 14 : 2.

ST. LUKE XVII. 249
18. There is no one foundk to return, and give glory to God, but
this stranger.1
19. And He said to him : Arise, and depart, [for] thy faith hath
healed thee.13
20. And being asked by the Pharisees : When cometh the kingdom
of God ?" He answered them, and said : The kingdom of God cometh
not with observation :15
21. Nor will they say : Behold here, or behold there :16 for lo ! the
kingdom of God is within you.17
22. And He said to Hism disciples :la Days will come when ye will
desire to see one day of the Son of man ; and ye will not see it.
23. And they will say to you :u See here, and see there. Go not
after them, nor follow them.
24. For, as the lightning that lighteneth from under heaven, flasheth
on the things under heaven, so will0 the Son of man be in His day.19
25. But first He must suffer many things, and be rejected by this
generation. 26. And as it came to pass in the days of Noe,p so will it be also in
the days of tlie Son of man.
27. They were eating and drinking, they were marrying wives, and
they were being given in marriage, until the day on which Noe entered
into the ark : and the flood came, and destroyed them all.
28. In like manner as it was in the days of Lot :q they were eating
and drinking ; they were buying and selling ; they were planting and
building :
29. But in the day that Lot went out of Sodom, it rained fire and
brimstone20 from heaven, and destroyed all.
30. Even thus will it be on the day when the Son of man is re
vealed.21

13 The rest likewise had been cured in virtue of their faith and obedience; but their ingratitude deserved
that these should pass unnoticed.
" The reign of the Messiah. The Pharisees affected not to know that He was tbe Messiah.
15 In a manner to be observed — with pomp and display.
iu As the heralds of earthly kings are wonfto summon to their standards.
17 Among you — in the midst of you. The Messiah is already come.
18 This observation, although addressed to the disciples, regarded all who might live at the time of the
false pretenders. They would desire to see the true Christ, as He now manifested Himself.
13 The coming of Christ as an avenger was like the lightning flash, which passes instantly from one part of
the sky to the other extremity. His awful judgments on the unbelieving nation were unexpected, and were
promptly executed. His second coming to judge the world will he still more sudden.
30 Lightning combining with the bitumen, which abounded in those regions, may be thus designated.
51 Men pursued the ordinary affairs and pleasures of life, until the threatened calamities fell on Jerusalem.
Even so will they act at the end of time.
k P. " There are not found that returned." G. is interrogative. B. affirmative, but plural.
1 4 Kings 17 : 24. n, B. P. "the."
n Matt. 24 : 23 ; Mark 13 : 21. ° G. P. " also." V. MSS. versions, critics.
P Gen. 7:7; Matt. 24 : 37. 1 Gen. 19 : 25.

250 ST. LUKE XVIII.
31. In that hour he that shall be on the housetop, and his goods in
the house, let him not go down to take them away : and he that shall
be in the field, in like manner let him not turn back.
32. Remember the wife of Lot.22
33. Whoever shall seek to save his life,1 will lose it,23 and whoever
shall lose it, will preserve it.24
34. I say to you : On that night25 there shall be two8 on one bed :M
one will be taken,27 and the other left.28
35. Two women will be grinding together ; one will be taken, and
the other left :' two men will be in the field ; one will be taken, and the
other left.
36. They answer and say to Him : Where, Lord ?
37. But He said to them : Wherever the body is, there will the eagles
also be gathered together.

CHAPTER XVIII.
WE MUST PRAT ALWAYS. THE PHARISEE AND THE .PUBLICAN. THE DANGER OF
RICHES. THE BLIND MAN IS RESTORED TO SIGHT.
1. And He spake also a parable1 to them, that they ought always to
pray,8, and not to faint,
2. Saying : There was in a city a judge, who neither feared God, nor
regarded man.2
3. And there was a widow in that city, and she went to him, saying :
Do me justice on mine adversary.
4. And he would not for a long time. But afterwards he said within
himself : Though I fear not God, nor regard man,
5. Yet because this widow is troublesome to me, I will do her justice,
lest by her continual coming she weary me.

33 The Fathers generally think that she was really changed into a pillar of mineral salt ; the sulphureous
particles suddenly penetrating her flesh, and combining with it, so as to petrify it.
23 The attempt to provide for one's safety by the abandonment of duty will prove unavailing, and be fol
lowed by the loss of the soul.
34 The loss of life patiently endured for Christ will secure a glorious immortality.
34 In that calamitous time — in the night of that Divine visitation.
31 It was not customary in the East for two men to lie together ; yet that it was sometimes the case, may
be gathered from this passage, unless we understand it of one bed-room.
3~ Carried off into captivity, or as a prisoner.
33 Suffered to go free. ' He stated a case by way of illustration.
3 This is a proverbial expression for consummate wickedness.
r Matt. 10 : 39 ; Mark 8 : 35 ; supra 9 : 24 ; John 1 2 : 25.
' Matt. 24 : 40.
t 6. a new verse. Critics reject it. Syr. Ar. have it. Probably from Matt. 24 : 40. P. V.
» Eccl. 18 : 22; 1 Thess. 5 : 17.

ST. LUKE XVIII. 251
6. And the Lord said: Hear what the unjust judge saith.
7. And will not God3 do justice to His elect,4 who cryb to Him5 day
and night : and will He hear long6 in their regard ?c
8. I say to you that He will quickly do them justice.7 Yet when
the Son of man cometh,8 will He find faith on the earth ?9
9. And to some who trusted in themselves as just, and despised
others, he spake also this parable.10
10. Two men went up11 into the temple to pray, the one a Pharisee,
and the other a publican.
11. The Pharisee standing prayed thus with himself:12 0 God, I
thank Thee that I am not as the rest of men, extortioners,13 unjust,14
adulterers, as even this publican.
12. I fast twice in the week :15 I give tithes of all I possess.16
13. And the publican, standing afar off,17 would not so much as lift
his eyes to heaven,18 but struck his breast,19 saying: 0 God, be merciful
to me a sinner.
14. I say to you, this man went down to his house justified20 rather
than the other : for every one who exalteth himself will be humbled,21
and he who humbleth himself will be exalted.d
15. And they brought to Him the infants0 also, that He might touch
them : but when the disciples saw it, they rebuked them.

3 The just judge. * His fathful servants.
5 For deliverance. Although the just do not desire vengeance, their sufferings seem to cry for it.
B Will He delay to execute justice? "The Lord will not be slack — and the Almighty will not have patience
with them :" that is, He will not delay to do them j ustice. Campbell observes : " To me it appears very pro
bable, considering the affinity of the subject, that the evangelist had, in the expression he employed, an allu
sion to the words of the Jewish sage." As it is our Lord whose words are recorded by the evangelist, this
implies the recognition ofthe Divine inspiration of Ecclesiasticus. In fact the contrast between the earthly
judge and the Judge of all men, is drawn by this author, and seems to have afforded tbe occasion of the
remarks of our Lord. "The Lord is judge, and there is not with Him respect of person. . . He will not
despise the prayers of the fatherless, nor the widow, when she poureth out her complaint." Eccl. 35 : 15, 17.
1 This seems directly to regard the calamities which were soon to overtake the Jews, butto embrace all the
judgments of God in behalf of His oppressed servants.
8 This may mean when He comes to execute vengeance by the destruction of Jerusalem. It may also be
referred to His coming as judge, at the end of time.
a Even the punishments which fell on the Jews did not make them sensible of the Divinity of Christ. At
His last coming, faith will have failed in many, and the number of His devoted adherents will be compara
tively small. Lively and ardent faith will be rare.
10 Comparison, or illustration.
11 The temple was on an eminence. 1S In his own mind.
13 Uy violence. " By fraud.
15 From private devotion, besides observing the general fasts.
" The Pharisees paid tithes of the most trivial things, through scrupulous attention to the requisitions of
the law.
" The publican may have prayed in the outer court, especially if he was a proselyte from heathenism.
13 Lofty eyes denote pride: downcast eyes betoken humility and compunction.
19 This is a natural sign of sorrow.
20 Rendered just, acquitted of his sins.
21 God rejects the proud man, and raises the humble penitent from his degraded state.
fa Apoc. 6 : 10.
c Eccl. 35 : 22. Rev. V. ei though he beareth long in respect to them."
i Matt. 23 : 12; supra 14 : 11. e Matt. 19 : 13; Mark 10 : 13.

252 ST. LUKE XVIII.
16. But Jesus, calling them together, said : Suffer the little children
to come to Me, and forbid them not, for of such is the kingdom of
God. 17. Truly I say to you : Whoever will not receive the kingdom of
God as a child, will not enter into it.
18. And a certain ruler asked Him,f saying : Good Teacher, what
must I do to possess everlasting life ?
19. And Jesus said to him : Why dost thou call Me good ?22 None
is good23 but God alone.g
20. Thou knowest the commandments : Thou shalt not kill : Thou
shalt not commit adultery : Thou shalt not steal : Thou shalt not bear
false testimony : Honor thy father andh mother.'
21. But he said : All these things have I kept from my youth.
22. And when Jesus heard it, He said to him : Yet one thing is
wanting to thee : sell all that thou hast, and givek to the poor, and thou
shalt have a treasure in heaven : and come follow Me.
23. When he heard these things, he became sorrowful ; for he was very
rich. 24. And Jesus seeing him become sorrowful, said : With what diffi
culty will those who have riches24 enter into the kingdom of God !
25. For it is easier for a camel to pass through1 the eye of a needle,
than for a rich man to enter into the kingdom of God.
26. And those who heard, said : Who then can be saved ?
27. He said to them : The things which are impossible with men, are
possible with God.
28. Then Peter said : Behold, we have left all things, and followed
Thee. 29. And He said to them : Truly I say to you, there is no one who
hath left house, or parents, or brothers, or wife, or children, for the
sake of the kingdom of God,
30. Who will not receive much more in this present time, and in the
world to come, life everlasting.
31. Then Jesus took to Him the twelve,™ and said to them : Behold,
we are going up to Jerusalem, and all things will be accomplished which
were written by the prophets concerning11 the Son of man.
32. For He will be delivered up to the Gentiles, and mocked, and
scourged, and spit upon.
33 Our Lord would teach the ruler, that as He did not recognize His Divinity, he should not address Him as
good, in the sense in which God alone is good.
32 Perfect. <" Who love them.
I Matt. 19 : 16. g G. P. " except one, that is, God."
h G. P. " thy." 7 MSS. versions. i ixod. 20 : 13.
k G. P. "distribute." V. A. D. L. 1 G. hoi\Sav. V. A. D. 2d Syr. P. Campbell.
m Matt. 20 : 17 ; Mark 10 : 32. n G. " to the Son." V. D. Syr. P. V.

ST. LUKE XIX. 253
33. And after they have scourged Him, they will put Him to death,
and the third day He will rise again.
34. And they understood none of these things, and this word was
hidden from them, and they understood not the things which were
said.25 35. Now it came to pass as He drew near to Jericho,26 that a certain
blind man0 sat by the wayside, begging.
36. And when he heard the multitude passing by, he asked what it
meant. 37. And they told him that Jesus of Nazareth was passing by.
38. And he cried out, saying: Jesus, Son of David, have mercy on
me. 39. And they who went before, rebuked him, charging him to be
silent. But he cried out much more : Son of David, have mercy on
me. 40. And Jesus stopped and commanded him to be brought to Him.
And when he was come near, He asked Him,
41. Saying: What wilt thou that I do for thee? And he said:
Lord, that I may receive my sight.
42. And Jesus said to him: Receive thy sight: thy faith hath made
thee whole.
43. And immediately he received his sight, and followed Him, glori
fying God. And all the people, when they saw it, gave praise to God.

CHAPTER XIX.
ZACCH.EUS ENTERTAINS CHRIST. THE PARABLE OF THE POUNDS. CHRIST RIDES UPON
AN ASS, AND ENTERS INTO JERUSALEM.
1. And He entered and walked through Jericho.
2. And behold, there was a man named Zacchseus : who was chief of
the publicans,1 and he was rich.
3. And he sought to see who Jesus was,2 and he could not on
account of the crowd, because he was low of stature.
95 This repetition expresses more fully, that the apostles could not conceive how these things could happen
to Christ, consistently with the prophecies which foretold His glory.
26 Matthew and Mark state, that this miracle took place as He went out of Jericho. It is hard for us, in
our ignorance of the locality, to reconcile these statements. It may be that Jericho is, in one place, taken
for the whole district, and in the other place, for the town. St. Mark and St. Luke speak of one blind man,
whilst St. Matthew mentions two. Patrizi thinks that one man was restored to sight as our Lord entered
Jericho, another as He went ont, and that St. Matthew combined both facts.
1 He appears to have presided over the publicans in the place.
3 He sought to see what manner of person Jesus was.
o Matt. 20:29; Mark 10 : 46.

254 ST. LUKE XIX.
4. And running before, he climbed up into a sycamore tree,3 to see
Him: for He was about to pass that way.
5. And when Jesus was come to the place, looking up, He saw him,
and said to him: Zacchseus,4 make haste, and come down: for this day
I must remain in thy house.5
6. And he made haste, and came down, and received Him joyfully.
7. And when all" saw it, they murmured, saying, that He was gone
to be a guest with a man who was a sinner.6
8. But Zacchseus, standing,7 said to the Lord: Behold, Lord, I give
to the poor the half of my goods ;8 and if I have wronged any one of
anything,9 I restore fourfold.10
9. Jesus said to him : This day is salvation come to this house :
because he also is a son of Abraham.11
10. For the Son of man is come to seek and to save that which
was lost.1
11. As they listened to these things,12 He went on to speak a para
ble,13 because He was near Jerusalem, and [because] they thought that
the kingdom of God would immediately appear.14
12. He said therefore: A certain nobleman0 went into a far country
to receive for himself a kingdom, and to return.14
13. And calling ten of his servants,16 he gave them ten pieces of
gold,17 and said to them: Trade till I come.18
14. But his citizens hated him : and sent an embassage after him,
saying: We will not have this man reign over us.19
15. And it came to pass that he returned, having received the king
dom: and he commanded his servants to whom he had given the money,

3 The climbing of trees for the purpose of viewing objects was not unusual.
« Addressing him by name, as one who personally knew him, and his disposition of heart.
8 Our Lord, contrary to His custom, offers Himself as a guest.
G The office and conduct of Zacchtcus had drawn on him censure.
1 This position denotes respect and earnestness.
a From charity inspired by compunction.
8 The term refers to wrongs by false informations lodged against any one, but it was taken for any wnrag.
'" The law inflicted a quadruple penalty for certain injuries. Zacchasus treats himself with the utmost
rigor. 11 The latter part of this observation seems to have been addressed to the bystanders. Zacchseus, being
an Israelite, was a descendant of the patriarch, and resembled him in faith.
13 Whilst they were listening with attention.
13 In addition to what He had said, He proposed this narrative of a case or fact.
14 They looked for the speedy establishment of the kingdom of the Messiah. Ue spoke in order to correct
this view, and prepare them for delay.
11 Archelaus, son of Herod the Great, on his father's death, went to Rome to solicit the sovereignty from
Augustus ; Judea being then in a state of dependence on the empire. This fact may be alluded to.
m They were bis chief servants.
" The value of the mna, or gold piece, was about twenty-five dollars.
18 This may be an hypothesis, or a fact.
" A deputation of fifty Jews proceeded to Rome to oppose the claims of Archelaus.
*P.W. "all." b Matt. 18 : 11.
« Matt. 26 : 14.

ST. LUKE XIX. 255
to be called, that he might know how much every man had gained by
trading. 16. And the first came, saying: Lord, thy piece hath gained ten
pieces. 17. And he said to him : Well done, good servant, because thou hast
been faithful in a small matter, have authority4 over ten cities.
18. And the second came, saying: Lord, thy piece hath gained five
pieces. 19. And he said to him: Be thou also over five cities.20
20. And another came, saying: Lord, behold, here is thy piece,
which I have kept laid up in a napkin :
21. For I feared thee, because thou art an austere man : thou takest
up what thou didst not put down, and thou reapest what thou didst
not sow.
22. eHe saith to him : Out of thine own mouth I judge thee, wicked
servant. Thou knewest that I am an austere man, taking up what I
did not lay down, and reaping what I did not sow :
23. Why then didst thou not put my money into the bank, that at
my coming I might have exacted it with interest?
24. And he said to those who stood by : Take the piece from him,
and give it to him who hath the ten pieces.
25. And they said to him : Lord, he hath ten pieces.
26. Butf I say to you, that to every one who hath, more will be
given [and he shall abound], and from him who hath not, even what he
hath shall be taken from him.
27. But as for those mine enemies, who would not have me reign
over them, bring them hither, and slay them before me.21
28. And having said these things, He went on before, going up to
Jerusalem. 29. And it came to pass when He was come near to Bethphage8
and Bethany, at the mount called Olivet, He sent two of His disciples,
30. Saying: Go into the town over against you; in which, as ye
enter, ye will find a colt [of an ass] tied, on which no man ever sat :
loose him, and lead him hither.

33 We do not know whether this is the statement of a fact, or only an illustration of the Divine dealings
with men. God bestows greater gifts on those who make a good use of minor favors.
31 In order to make His hearers sensible that His kingdom would not be soon manifested, Christ insinuated
that He was now distributing gifts, of which an account should afterwards be rendered; and at tho same
time He warned them, that those who resisted His authority would in the end be severely punished, after
He had received, the kingdom, of which He would soon go to take possession. The vengeance taken by a
successful prince is stated, in order to convey an idea of the punishment which awaits those who oppose the
reign of Christ.
d V. " eris habens." G. P. imp. e G. P. "And." V. L. MS. versions.
f G. P. " For." S Matt. 21 : 1 ; Mark 11 : 1 V. It. MSS. vary.

256

ST. LUKE XIX.

31. And if any one asketh you: Why do ye loose him? then shall
ye say to him : The Lord hath need of him.
32. And those who were sent went away, and found [the colt stand
ing]11 as He had said to them.
33. And as they were loosing the colt, the owners of it said to them:1
Why loose ye the colt ?
34. They said : Because the Lord hath need of him.
35. And they led him to JESUS.k And casting their garments on the
colt, they set Jesus on him.
36. And as He went, they spread their garments in the way.
37. And as He approached the descent of Mount Olivet, the whole
multitude of the disciples began with joy to praise God, with a loud
voice, for all the mighty works which they had seen,
38. Saying : Blessed be the king who cometh in the name of the Lord,
peace in heaven, and glory on high.
39. And some of the Pharisees, from among the crowd, said to Him:
Teacher, rebuke Thy disciples.
40. And He1 said to them : I say to you, that if they should be
silent, the stones will cry out.
41. And when He drew near, seeing the city, He wept over it, say
ing: •
42. If thou also hadst known, and that in this thy day, the things
which are for thy peace : but now they are hidden from thine eyes.
43. For the days will come upon thee, and thine enemies will cast a
trench round about thee, and compass thee round, and straiten thee on
every side :
44. And beat thee to the ground, and thy children who are in thee :m
and they will not leave in thee one stone upon another :22 . because thou
hast not known the time of thy visitation.23
45. And entering into the temple," He began to cast out those who
sold therein, and those who bought,
46. Saying to them : It is written : My house is a house of prayer,0
but ye have made it a den of robbers.
47. And He was teaching daily in the temple. And the chief priests
and the scribes, and the rulers of the people, were seeking to destroy
Him. 48. And found not what to do to Him : for all the people were very
attentive to hear Him.

23 This is a Btrong expression of utter destruction.
a V. MSS. 2d Syr. Sax. Arm.
k John 12 : 14.
m Matt. 22 : 2; Mark 13 : 2; infra 21 : 3.
o Isaiah 56 : 7 ; Jer. 7 : 11.

23 The merciful visit of Christ.
i Mark 11 : 5.
i G. P. + " answered."
" Matt. 21:12; Mark 11: 15.

ST. LUKE XX. 257

CHAPTER XX.
THE PARABLE OP THE HUSBANDMEN. OF PAYING TRIBUTE TO CESAR; AND OF THE
RESURRECTION OP THE DEAD.
1. And it came to pass, that on one of the" days, as He was teach
ing the people in the temple, and preaching the good news,1 the chief
priests* and the scribes with the ancients met together,
2. And spake to Him, saying : Tell us by what authority Thou doest
these things ? or, who it is that gave Thee this authority ?
3. And Jesus answered and said to them : I will also ask you one0
thing. Answer Me :
4. The baptism of John, was it from heaven, or from men ?
5. But they thought within themselves, saying : If we say, from
heaven, He will say : Why then did ye not believe him ?
6. But if we say, from men : the whole people will stone us :' for
they are persuaded that John was a prophet.
7. And they answered, that they knew not whence it was.
8. And Jesus said to them: Neither do I tell you by what authority
I do these things.
9. And He began to speak this parable to the people : Ad man planted
a vineyard/ and let it out to husbandmen : and went abroad for a long
time. 10. And at the season3 he sent a servant to the husbandmen, that
they might give him some of the fruit of the vineyard : and they beat
him,4 and sent him away empty."
11. And again he sent another servant : " but they beat him also, and
treating him shamefully,6 sent him away empty.
12. And again he sent a third : and they wounded him also, and cast
him out.
13. Then the lord of the vineyard said : What shall I do ? I will
send my beloved son : perhaps7 when they see him, they will reverence
him. 14. But when the husbandmen saw him, they thought within them
selves/ saying : This is the heir,8 let us kill him, that the inheritance
may be ours.
1 Evangelizing — announcing the good tidings of salvation.
3 Death by stoning was sometimes inflicted hy the people through zeal for the law, without any regular
process. 3 At the time of vintage. * Stripping and whipping him.
8 Without any of the produce. 6 This refers to brutal outrages.
1 This conjectural mode of speaking suits a parable. Some, however, think it equivalent to assuredly.
a G. P. " those." V. A. B. D. L. Q. versions, critics. b Matt. 21 : 23 ; Mark 11 : 27.
c P. V. Critics. i G.I?." certain." V. 10 MSS. versions.
e Isaiah 5:1; Jer. 2 : 21 ; Matt. 21 : 33; Mark 12 : 1. I P. "reasoned among themselves."
5 G. P. " come." V. A. B. K. M. Q. Arm. Goth. 17

258 ST. LUKE XX.
15. So they cast him out of the vineyard, and killed him. What,
therefore, will the lord of the vineyard do to them ?
16. He will come, and destroy these husbandmen, and give the vine
yard to others. But when they heard it, they said to Him : God for
bid.8 17. But He, looking on them, said : What is this then that is writ
ten : The stone11 which the builders rejected, this hath become the head
of the corner ?
18. Whoever shall fall upon that stone shall be bruised : but upon
whomsoever it shall fall, it will crush him to atoms.
19. And the chief priests and the scribes sought at that very time to
lay hands on Him : for they knew that He had spoken this parable with
reference to1 them, but they feared the people.
20. And being upon the watch,k they sent spies, to feign themselves
just men, that they might take hold of Him in His speech,1 in order to
deliver Him up to the authority and power of the governor.
21. And they asked Him, saying : Teacher, we know that Thou
speakest and teachest rightly ; and Thou hast no respect of persons,
but teachest the way of God in truth.
22. Is it lawful for us to pay tribute to Cesar, or not ?
23. But He, considering their guile, said to them : Why do ye tempt
Me? 24. Show Me a coin. Whose image and inscription doth it bear ?
They answered and said to Him : Cesar's.
25. And He said to them :m Render, therefore, to Cesar the things
which are Cesar's ; and to God the things which are God's.
26. And they could not take hold" of His word before the people ;
and they wondered at His answer, and were silent.
27. And there came to Him some of the Sadducees, who deny that
there is a resurrection, and asked Him,
28. Saying : Teacher, Moses wrote for us :° If a man's brother should
die, having a wife, and leave no children, that his brother should take
his wife, and raise up issue to his brother.
29. Now there were seven brothers : and the first took a wife, and
died childless.
30. And the next took the wife, and he also died childless.

8 They felt that the parable suited them, and therefore they deprecated the vengeance with which they
were threatened.
a Ps. 117 : 22 ; Isaiah 28 : 16 ; Matt. 21 : 42 ; Acts 4:11; Rom. 9 : 33 ; 1 Pot. 2 : 7.
i P. " against them." k Matt. 22 : 15 ; Mark 12 : 13.
1 G. P. " take hold of his words." V. B. critics.
m Rom. 13 : 7. •> Supra, v. 20. ° Deut. 25 : 5.

ST. LUKE XX. 259

31. And the third took her : and in like manner all the seven, and
they left no children, and died.
32. Last of all the woman died also :
33. In the resurrection then, of which of them will she be the wife,
for the seven had her for a wife?
34. And Jesusp said to them : The children of this world0- marry, and
are given in marriage.
35. But those who are accounted worthy of that world,9 and of the
resurrection from the dead,10 shall neither be given in marriage, nor
shall they take wives.^,
36. Neither can they die any more : for they are equal to the angels,11
and are the children of God, being the children of the resurrection.
37. Now that the dead do rise again, Moses also showed, at the bush,
when he called the Lord,3 the God of Abraham, and the God of Isaac,
and the God of Jacob.
38. For He is not the God of the dead, but of the living : for all live
to Him.
39. And some of the scribes answered and said to Him : Teacher,
Thou hast spoken well.
40. And after that they12 durst not ask Him any more questions.
41. But He said to them : Howj say they that the Christ is Son of
David? 42. And David himself saith in the book of Psalms : The Lord said
to my Lord : Sit Thou on my right hand,
43. Till I make Thine enemies Thy footstool.*
44. David then calleth Him Lord : and how is He his son ?
45. And in the hearing of all the people, He said to His disciples :
46. Beware of the scribes/ who delight to walk about in long robes,
and love salutations in the market-place, and the first seats in the syna
gogues, and the chief places at feasts :
47. Who devour the houses of widows, feigning long prayer. These
will receive a heavier judgment.

3 Of that state of being.
10 The glorious resurrection is understood. The wicked rise to punishment.
11 In respect to continence. 13 The Sadducees.
p G. P. " answering." V. B. D. versions.
q " Of the present state." Lingard : Men in their present condition.
' B. P. invert. s Exod. 3 : 6.
' Ps. 109 : 1; Matt. 20 : 44; Mark 12 : 36. » Matt. 23 : 6; Mark 12 : 38; supra 11 : 43.

260 ST. LUKE XXI.

CHAPTER XXL
THE WIDOW'S MITE. THE SIGNS THAT PRECEDE THE DESTRUCTION OF JERUSALEM,
AND THE END OF THE WORLD.
1. And looking up, He saw the rich casting their gifts into the trea
sury." 2. And He saw also a poor widow casting in two mites.
3. And He said : Truly I say to you, that this poor widow hath cast
in more than all.
4. For all these of their abundance have cast into the offerings of
God : but she of her want hath cast in all the living that she had.
5. And as some were speaking of the temple, that it was adorned
with beautiful stones and gifts, He said :
6. DJ.s to these things which ye see, the days will come, in which
there will not be left one stone on another, which will not be thrown
down. 7. But they asked Him, saying : Teacher, when will these things be,
and what will be the sign when they shall be about to come to pass ?
8. But He said : Take heed that ye be not deceived : for many will
come in My name, saying: I am He: and the time is at hand: go ye
not, therefore, after them.
9. And when ye shall hear of wars and seditions, be not terrified :G
these things must first come to pass, but the end is not presently.
10. Then He said to them : Nation will rise against nation, and king
dom against kingdom.
11. And there will be great earthquakes in various places, and pesti
lences, and famines, and frightful sights and great prodigies from
heaven/ 12. But before all these things, they will lay their hands on you, and
persecute you, delivering you up to synagogues,1 and prisons, dragging
you before kings and governors, for My name's sake.
13. And it shall happen to you for a testimony.2
14. Lay it up, therefore, in your hearts, not to meditate before how
ye may answer.
15. For I will give you a mouth3 and wisdom/ which all your adver
saries will not be able to resist and gainsay.
1 For trial. Although the synagogues possessed no civil power, they often took on themselves to try per
sons charged with offences against religion, and sometimes inflicted stripes on them.
3 That you may bear testimony to Me.
3 Facility of speech.
4 I will give wisdom, that you may speak powerfully.
a Mark 12 : 41. 1) Matt. 24 : 2 ; Mark 13 : 2 ; supra 19 : 41.
c B. P. "for." d G. P. invert.

ST. LUKE XXI. 261
16. And ye will be delivered up by your parents, and brother's, and
kinsmen, and friends : and some of you they will put to death :
17. And ye will be hated by all men for My name's sake :
18. But a hair of your head will not perish.5
19. In your patience ye will possess6 your souls.6
20. And when ye shall see Jerusalem compassed about with an army/
then know that its desolation is at hand.g
21. Then let those who are in Judea, flee to the mountains : and those
who are in the midst thereof,7 go out ; and let not those who are in the
country parts enter into it.
22. For these are days of vengeance, that all things which are written,
may be fulfilled.
23. But woe to those who are with child, and who suckle in those
days ; for there will be great distress in the land, and wrath on this
people. 24. And they will fall by the edge of the sword, and will be led away
captives into all the nations : and Jerusalem will be trodden down by
the Gentiles, till the times of the nations shall be accomplished.8
25. And there will be signs in the sun/ and moon, and stars ; and
on the earth distress of nations, by reason of the confusion of the sound1
of the sea, and of the waves,
26. Men withering away for fear and expectation of the things which
are coming upon the world ; for the powers of the heavens will be
shaken. 27. And then they will see the Son of man coming on a cloud, with
great power and majesty.
28. But when these things begin to come to pass, look up/ and lift
up your heads : because your redemption is at hand.1
29. And He spake to them a similitude : See the fig-tree, and all the
trees :
30. When they now shoot forth their fruit,m yen know that0 summer
is nigh.
5 No sacrifice or loss shall pass unrewarded. Some explain it of the escape of the Christians from the
calamities which would overtake the Jews: hut it rather promises Divine protection, and a heavenly reward.
Matt. 10 : 30.
3 By patient endurance with hope they were to enjoy peace of soul. Some understand it as meaning that
they would save their lives by awaiting deliverance patiently.
7 Of Jerusalem.
3 Till tbe complete execution of Divine vengeance through their agency : or till the nations shall be fully
gathered into the Church.
s G. P. "possess ye." V. A. B. versions, critics. I G. P. "armies" — camps.
s Dan. 9 : 27 ; Matt. 24 : 15 ; Mark 13 : 14.
h Isai. 13 : 10 ; Ezek. 32 : 7 ; Joel 3:15; Matt. 24 : 29 ; Mark 13 : 24.
i G. P. " with perplexity, the sea and the waves roaring." V. A. B. L. M. X. versions.
k Rev. V. " raise yourselves." 1 Rom. 8 : 23.
m G. P. — V. D. n G. P. "ye see and know of your own selves." V. D.
o G. P. "now." V. K. X. versions.

262 ST. LUKE XXII.
31. So also, when ye shall see these things come to pass, know that
the kingdom of God is at hand.
32. Truly I say to you, this generation will not pass away, till all
things be fulfilled.
33. Heaven and earth will pass away, but My words will not pass
away. 34. And take heed to yourselves, lest perhaps your hearts be over
charged with surfeiting and drunkenness, and the cares of this life : and
that day9 come upon you unawares.
35. For as a snare10 shall it come upon all who dwell upon the face
of the whole earth.11
36. Watch ye, therefore, praying at all times, that ye may be ac
counted worthy to escape all these things which are to come to pass,
and to stand before12 the Son of man.
37. And in the daytime He was teaching in the temple, but at night
going out, He stayed on the mount that is called Olivet/3
38. And all the people came early in the morning to Him in the
temple to hear Him.

CHAPTER XXII.
¦IHE TREASON OF JUDAS. THE LAST SUPPER. THE FIRST PART OF THE HISTORY OF
THE PASSION.
1. Now the feast of unleavened bread/ which is called the passover,
was at hand.
2. And the chief priests and the scribes sought how they might put
Jesus to death : but they feared the people.
3. And Satan entered into Judas,1 surnamed Iscariot/ one of the
twelve.2 4. And he went and spake with the chief priests and the magistrates,3
how he might deliver Him up to them.

9 The last day is so styled emphatically. Hitherto the prophecy regards tire calamities that Bhould befall
Jerusalem : henceforward it designates the final judgment.
10 Like the snare which unexpectedly catches the feet of a bird.
11 The final judgment awaits all men.
13 As awaiting with confidence a favorable judgment.
13 In prayer, as is elsewhere said.
1 The fiend took full possession of Judas, to make him the instrument of his base designs.
3 This is remarked to show the atrocity of the treason.
3 P. captains. It here means magistrates, or presidents of the temple, heads of the guard, or nightly
watch. a Matt. 26 : 2. Mark 14 : 1. ' b Matt. 20 : 14. Mark 14 : 10.

ST. LUKE XXII. 263
5. And they were glad, and bargained to give him money.
6. And he engaged. And he sought opportunity to deliver Him up
in the absence of a crowd.
7. And the day of the unleavened bread came, on which the passover
must be killed.
8. And He sent Peter and John, saying : Go and prepare for us the
passover, that we may eat it.
9. But they said:0 Where wilt Thou that we prepare it?
10. And He said to them : Behold, as ye go into the city, there will
meet you a man carrying a pitcher of water : follow him into the house
which he entereth :
11. And ye shall say to the master of the house : The Teacher saith
to thee : Where is the guest-room, where I may eat the passover with
My disciples ?
12. And he will show you a large upper room4 furnished: and there
prepare. 13. And they went and found things as He had said to them, and
they made ready the passover.
14. And when the hour was come, He lay down at table? and the
twelve apostles with Him.
15. And He said to them : Earnestly5 have I desired to eat this
passover with you, before I suffer.
16. For I say to you, that I shall eat of it no more, till it be accom
plished in the kingdom of God.6
17. And having taken a cup,7 He gave thanks, and said : Take, and
divide it among you.
18. For I say to you, that I will not drink of the fruit of the vine,
till the kingdom of God shall come.8
19. And taking bread/ He gave thanks/ and brake it,1 and gave to
them, saying : This is My Body, which is given for you. Do this10
for My remembrance.11
4 The Jews used the upper room for dining, as also for assemblies.
6 Lit. with desire.
G That is : I will eat it no more, Bince it is consummated— the type is fulfilled— in the Church. The pass-
over was abrogated, when Christ offered Himself as our victim. The words do not imply that He would eat
of the passover after that period.
* It was used for a cup or bowl of wine after thanksgiving by the head of the company, to be handed
round, that all might drink of it.
8 By the death of Christ, the kingdom of God, which is His Church, was established. There is no need of
supposing that He drank wine after His resurrection, since this passage merely intimates that Ile would not
drink of it any more before that event. The spiritual joys of the heavenly kingdom may be referred to
under the image of a banquet.
b After the paschal supper.
13 This command implies the institution of the priesthood, with power to do what Christ then did, namely,
to pronounce His words over bread and wine, and thus make them become His Body and His Blood.
11 To perpetuate the remembrance of His death for the sins of men. 1 Cor. 11 : 26.
<= G. P. "to Him." i Matt. 26 : 20. Mark 14 : 17.
e Matt. 26:29. fl Cor. 11:24.

264 ST. LUKE XXII.
20. In like manner the cup also, after supper,12 saying : This is the
cup, the new covenant in My Blood, which shall beg shed13 for you.
21. Nevertheless, behold, the hand of him who betrayethh Me, is
with Me on the table."
22. And the Son of man, indeed, goeth,15 according to that which1
hath been decreed :16 but woe to that man by whom He shall bek betrayed.
23. And they began to inquire among themselves which of them it
could be that was about to do this.
24. And there was17 also a dispute among them : which of them
seemed to be the greatest.
25. And He said to them : The kings of the Gentiles lord it over
them : and they who have power over them/ are called beneficent.18
26. But ye, not so :19 but he that is the greatest among you, let him
become as the youngest, and the leader as he who serveth.
27. For which is the greater, he who reclineth at table, or he
who serveth ? Is not he who reclineth ? But I am in the midst of you,
as he who serveth :
28. And ye are those who have continued with Me in My trials :
29. And I assign20 to you, as My Father hath assigned to Me, a
kingdom/1 30. That ye may eat and drink at My table in My kingdom,22 and
sit upon thrones, judging the twelve tribes of Israel.23
31. And the Lord said: Simon, Simon, behold, Satan hath sought
you, to sift you, as wheat.24

13 At the end of supper.
13 The chalice is said to be poured out for us. Its contents — the blood of Christ — were poured out for the
remission of sins. Wilson says : " He then, at that instant, gave His Body and Blood a sacrifice for sin."
Holy Bible, with notes.
14 This circumstance is pointed out in connection with the institution of the sacrament, as showing the
greatness of the perfidy. The phrase is an Orientalism, and is equivalent to: behold, he who will betray Me
is sitting with Me at table.
ls To death.
13 In the Divine council.
11 There had been, when they were on the way ; it is not likely that they renewed it at this time.
18 This title was assumed by Ptolomy Evergetes (the Beneficent), and others. It was given to them by
flatterers. 13 This phrase is elliptical. Act not so: lord it not : be not ambitious of vain titles.
20 Grant, bestow, promise.
21 The Father granted Chri6t all power : Christ gave to His apostles the privilege to eat and drink at His
table. 33 By this great familiarity, such as the table companions of kings enjoy, is signified that tho apostles
would be highly exalted with Christ.
23 The authority of the apostles in the Church was like that of judges seated on tribunals.
34 The efforts of Satan are represented as if he asked power over the apostles, to shake them by persecu.
tion, as the wheat is shaken when sifted.
s G. P. " is shed." Matt. 26 : 28. h Matt. 26 : 21. Mark 14 : 20 ; John 13 : 18.
i Ps. 40:9. k G. P. "is."
1 Matt. 20: 25. Mark 10: 42.

ST. LUKE XXII. 265
32. ,But I have prayed for thee that thy faith may not fail :25 and
thou when thou turnest,m confirm thy brethren.26
33. But he said to Him : Lord, I am ready to go with Thee, both to
prison and to death.
34. And He said :n I tell thee, Peter, the cock will not crow this
day, till thou wilt thrice deny that thou knowest Me. And He said
to them :
35. When I sent you0 without purse, and bag, and shoes, did ye want
anything ?
36. And they said : Nothing. Then said He to them : But now he
that hath a purse let him take it, and likewise a bag v" and he that hath
not, let him sell his cloak, and buy a sword.28
37. For I say to you, that this which is written must yet be fulfilled
in Me : And He was reckoned11 with the wicked.29 For the things con
cerning Me have an end.30
38. But they said : Lord, behold here two swords. And He said to
them : It is enough.31
39. And going out, He went, according to His custom/2 to the Mount
of Olives. q And ther disciples also followed Him.
40. And being at the place, He said to them : Pray, lest ye enter
into temptation.33
41. And He withdrew34 from them8 a stone's throw ; and kneeled down,
and prayed/
42. Saying : Father, if Thou wilt, remove this cup from Me i35 never
theless, not My will/6 but Thine be done.
25 Christ specially prayed for tbe faith of Simon, who, although he fell grievously, by denying his Divine
Master, did not lose faith in Him. The prayer of Christ was, however, directed ruther to obtain for him an
unfailing faith, as director of his fellow-apostles, that he might confirm them in faith.
^ It may imply the attention and vigilance of a superior, turning from time to time towards the objects of
his charge.
21 This is not a command, but a mode of intimating the imminent danger. It is in the prophetic style.
28 Our Lord directed each one to take money, or articles of value in his bag, and if he had neither, to sell
his cloak, in order to purchase a sword. This was said to intimate the impending danger.
29 This prophecy was fulfilled when our Lord was seized on as a malefactor, tried, and condemned to death.
33 Must be fulfilled.
31 This shows that resistance was not contemplated. The apostles had not understood the meaning of our
Lord ; but it was unnecessary to undeceive them at that time.
32 Christ was accustomed to spend the night in prayer on the Mount of Olives.
33 Lest ye fall into sin. He who yields to temptation is, by a Hebraism, said to enter into it.
34 The term implies a violent or reluctant; separation. He was torn from them. The sorrow which op
pressed His heart rendered His motion slow, and, as it were, forced.
as This is the expression of natural repugnance to suffering. Christ knew tbe will of His Father ; but ex
pressed the desire conditionally, to signify that His human nature shrunk from the impending sufferings, to
which, however, He submitted, acquiescing in tbe Divine will. .
33 The will here indicates the natural inclination, which was averse to suffering, but was overruled by the
m tt6te lirttTTpcipas. V. aliquando conversus. Grotius : " vicissim." Acts 16 : 18. See letters of St. Thomas of
Canterbury, 1. 2, ep. 27. Jansenns.
n Matt. 26: 34 ; Mark 14: 30. ° Matt. 10 : 9. p Isai. 53 : 12.
1 Matt. 26 : 36 ; Mark 14 : 32 ; John 18:1. '6.P." His." V. — A. D. L. versions.
s G. P. + " about." ' Matt. 26 : 39 ; Mark 14 : 35.

266 ST. LUKE XXII.
43. And there appeared to Him an angel from heaven, strengthening
Him.37 And being in an agony, He prayed the more earnestly."
44. And His sweat became as drops of blood, trickling down on to
the ground.
45. And when He rose from prayer, and came to His disciples, He
found them sleeping through sorrow.
46. And He said to them: Why do ye sleep? arise, pray, lest ye
enter into temptation.
47. TWhile He was yet speaking, behold a crowd : and he that was
called Judas, one of the twelve, went before them, and drew near to
Jesus, to kiss Him.
48. And Jesus said to him : Judas, dost thou betray the Son of man
with a kiss ?
49. And they who were about Him, seeing what would follow, said to
Him : Lord, shall we strike with the sword ?
50. And one of them38 struck the servant of the high priest, and cut
off his right ear.1*
51. But Jesus answered and said : Suffer ye thus far.39 And having
touched his ear, He healed him.40
52. And Jesus said to the chief priests and magistrates31 of the
temple, and the ancients who had come to Him : Are ye come out, as
against a robber, with swords and clubs ?
53. When I was daily with you in the temple, ye did not stretch
forth your hands against Me : but this is your hour, and the power of
darkness.41 54. And seizing Him, they led Him7 to the house of the high priest :
but Peter followed afar off.
55. And when they had kindled a fire in the midst of the court/2 and
were sitting about it, Peter was in the midst of them.z
56. But when a certain servant-maid saw him sitting in the light,
and looked on him intently, she said : This man also was with Him.
free offering which Christ made of Himself, to the will of His Father. His human will was perfectly conform
able to the Divine Will, which is the same in the three Divine Persons. " The will of the Father was not
different from that of the Son, for there is one will where there is one Divinity." St. Ambrose.
3-1 Giving strength to His human nature, which had become weak and powerless through deadly sorrow.
Our Lord condescended to receive this aid, that no doubt might be entertained of the reality of His sufferings.
38 Peter.
38 Rather : " Forbear, thus far." He wished no further resistance to be made.
40 Christ availed Himself of the occasion to exercise His clemency and goodness, whilst He manifested His
Divine power.
41 The time in which -the enemy of man is permitted to prevail.
12 Court-yard.
u V. " prolixius." P. " earnestly."
v Matt. 26 : 47 ; Mark 14 : 43 ; John 18 : 3. G. P. " And." V. — A. B. C. K. L. M. X. versions.
w John 18 : 70. x P. " captains." Supra v. 4.
V Matt. 26 : 57 ; Mark 14 : 53 ; John 18 : 13. G. P. " Then took they Him, and led Him, and brought Him."
V. D. MSS. Syr. Sax.
a Matt. 26 : 69; Mark 14 : 66; John 18 : 25.

ST. LUKE XXII. 267
57. But he denied Him, saying : Woman, I know Him not.
58. And after a little while, another seeing him, said : Thou also art
one of them. But Peter said : Man, I am not.
59. And about the space of one hour afterwards/3 another man af
firmed, saying : Of a truth, this man was also with Him : for he is also
a Galilean. 60. And Peter said : Man, I know not what thou sayest. And im
mediately while he was yet speaking, the cock crowed.
61. And the Lord, turning/1 looked on Peter/" And Peter remem
bered the word of the Lord, as He had said : Before the cock crow,
thou wilt deny Me thrice.
62. And Peter, going out, wept bitterly.
63. And the men who held Him/11 mocked Him, and struck Him.
64. And they blindfolded Him, and struck His face, and asked Him,
saying : Prophesy45 who it is that struck Thee ?
65. And blaspheming/6 they said many other things against Him.
66. And as soon as it was day/0 the ancients47 of the people, and
chief priests, and scribes, came together, and led Him into their coun
cil, saying : If Thou art the Christ, tell us.
67. And He said to them: If I tell you, ye will not believe [Me].
68. And if I also question you,48 ye will not answer Me, nor let
Me go.
69. [But] hereafter,*1 the Son of man will be sitting on the right hand
of the power of God.49
70. Then said they all : Art Thou then the Son of God ? And He
said : Ye say that I am.
71. And they said: What need have we of any farther testimony?
For we ourselves have heard it from His own mouth.

43 The interval is marked to show that he deliberately relapsed.
44 It may be that our Lord came forth from the tribunal, or that Peter entei od.
45 Reveal — declare from supernatural illumination.
43 Reviling, insulting.
41 Lit. •' the presbytery of the people ;" the national senate, or Sanhedrim.
43 In argumentation the Hebrews were wont to question their adversaries.
" On tbe right hand of God, who is all-powerful. Tho power of God is identified with the Divine Majesty,
manifested and displayed.
aa Matt. 26 : 34; Mark 14 : 30; John 13 : 3S. 1* G. P. " Josus." V. B. D. L. M. versions, critics.
cc Matt. 27 : 1 ; Mark 15:1; John 18 : 28. UY.A. B. D. C X. versions.

268 ST. LUKE XXIII.
CHAPTER XXIII.
THE CONTINUATION OF THE HISTORY OF THE PASSION.
1. And the whole multitude of them1 arose, and led Him -to Pilate.
2. And they began to accuse Him, saying : We have found2 this man
perverting our* nation,3 and forbidding to give tribute to Cesar/ [and]
saying that He Himself is Christ, the King.
3. And Pilate asked Him, saying : Art Thou the King of the Jews ?
But He answered/ and said : Thou sayest it/
4. And Pilate said to the chief priests and to the crowds : I find no
crime4 in this man.
5. But they persisted, saying : He stirreth up the people, teaching5
throughout all Judea, beginning from Galilee to this place.
6. But Pilate hearing of Galilee, asked if the man was a Galilean. '
7. And when he understood that He belonged to the government of
Herod, he sent Him6 to Herod, who was also himself at Jerusalem in
those days.7
8. And Herod seeing Jesus, was very glad ; for he had been long
desirous to see Him/ because he had heard many things concerning
Him : and he hoped to see some sign8 wrought by Him.
9. And he put to Him many questions. But He made him no an
swer. 10. And the chief priests and the scribes stood by, vehemently ac
cusing Him.
11. And Herod, with his guards, spurned Him, and mocked Him,
putting on Him a white9 garment, and sent Him back to Pilate.
12. And Herod and Pilate became friends on that day :10 for before
they were at enmity between themselves.

1 Of the priests, ancients, and scribes. Probably a crowd of others followed.
3 This may be used in a legal or technical meaning for " found guilty," or convicted; oritmay be the lan
guage of denunciation.
3 Exciting to sedition. 4 No ground of charge.
5 Dangerous and seditious doctrines. 3 He sent Him for trial.
7 On occasion of the festival.
3 Our Lord did not gratify his curiosity, " because the cruelty of Herod rendered him unworthy to behold
Divine works, and the Lord avoided display." St. Ambrose.
3 Lit. " a shining garment :" but it is specially used of white. Rev. V. " a splendid robe." The white robe
was one of honor: but Christ was clothed with it in mockery of His claims.
13 Herod was gained over by the condescension shown by Pilate in remitting the case to his judgment: "In
the type of Herod and Pilate, who from enemies became friends through Jesus Christ, the figure of the people
of Israel and of the Gentiles is presented, since both are to be brought to unity through tho passion of Christ."
St. Ambrose. » G. P. " the." V. B. D. K. L. M. versions. b Matt. 22 : 21 ; 27 : 12 ; Mark 12 : 17 ; 15:3.
¦ G.P.+ " him." V. B. d Matt. 27 : 11 ; Mark 15 : 2 ; John 18 : 33.
e Supra 9 : 9.

ST. LUKE XXIII. 269
13. And Pilate calling together the chief priests, and the magistrates,
and the people,
14. Said to them : Ye have brought before me this man, as one who
perverteth11 the people : and behold, I having examined Him in your
presence, find no guilt in this man in respect to those things wherein
ye accuse Him.f
15. Nor Herod either : for I sent you to him, and behold nothing
worthy of death hath been done by Him.12
16. I will therefore chastise, and release Him.
17. Now of necessity13 he was to release to them one14 on the festival.
18. But the whole multitude together cried out, saying : Away with
this man, and release to us Barabbas,
19. Who, for a certain riot made in the city, and for a murder, had
been cast into prison.
20. And Pilate, desiring to release Jesus, spake to them again.
21. But they cried still, saying : Crucify Him, crucify Him.
22. And he said to them the third time : Why, what evil hath He done ?
I find in Him no crime worthy of death : I will therefore chastise Him,
and let Him go.
23. But they persisted with loud voices, demanding that He should
be crucified : and their clamors8 prevailed.15
24. And Pilate gave sentence, that their petition should be granted.
25. And he released to them him who for murder and sedition had
been cast into prison, for whom they had asked, but Jesus he delivered
up to their will.
26. And as they led Him away, they laid hold of one Simon, a Cyre-
nian, coming from the country :h and they laid the cross on him, to
carry after Jesus.16
27. And there followed Him a great multitude of people, and of
women17 who1 bewailed18 k and lamented Him.
28. But Jesus turning to them, said : Daughters of Jerusalem, weep
not for Me, but weep for yourselves, and for your children.
11 " Turneth away" from duty.
" No capital crime has been fixed on Him by judicial sentence. 0. may be rendered: "nothing worthy
of death hath been done— judicially ascertained— regarding Him:" or "nothing worthy of death hath been
done by Him," according to the judgment of Herod.
13 Arising from established usage.
" A prisoner.
15 Grew stronger, so as to overpower the governor.
13 The exhaustion of our Savior, in consequence of the sufferings of the preceding night, led them to re
lieve Him from the burden of the cross, lest He should not reach the place of execution.
11 The number of women is distinguished from tbe general multitude.
13 Struck their breasts.
I John 18 : 38; 19 : 4. s G. P. "and of the chief priests." V. B. L. versions.
h Matt. 27 : 32; Mark 15 : 21. ' G. P. "also." V. A. B. C. D. L. X. versions.
k Supra 8 : 52.

270 ST. LUKE XXIII.
29. For behold the days are coming in which they will say : Happy
are the barren, and the wombs that never bare, and the breasts that
never suckled.19
30. Then will they begin to say to the mountains :l Fall upon us : and
to the hills : Cover us.20
31. For if they do these things to the green tree, what will be done
to the dry ?21
32. And two others, malefactors, were also led with Him, to be put
to death.
33. And when they came to the place which is called Calvary/2 they
crucified Him there : and the robbers/3 one on the right hand, and the
other on the left.m
34. And Jesus said : Father, forgive them, for they know not what
they do. And they divided His garments, and cast lots.24
35. And the people stood looking on : and the rulers with them mocked
Him, saying : He saved others ; let Him save Himself, if He is the
Christ, the chosen one25 of God.
36. And the soldiers also mocked Him,26 coming to Him, and offering
Him vinegar,
37. And saying : If thou art the King of the Jews, save Thyself.
38. And there was also a title written over Him in Greek, and Latin,
and Hebrew letters : This is the King of the Jews.
39. And one of those malefactors11 who were hanged, blasphemed
Him, saying : If Thou art Christ, save Thyself, and us.
40. But the other answering, rebuked him, saying: Dost thou not
fear God, since thou art under the same condemnation ?27
41. And we indeed justly, for we receive the due reward of our deeds ;
but He hath done nothing wrong.28
42. And he said to Jesus : Lord, remember me when Thou comest in
Thy kingdom.29
13 Mothers will be wretched on account of the calamities of their children.
w Men will desire death to escape the impending evils.
31 Christ, in whom there was no guilt, or cause of punishment, is compared to green wood, which is slow
to burn : the Jews, who rejected Him, were as dry wood, which is easily set on fire. Their crimes drew down
on them great calamities. The number of them who perished on the cross during the siege by the Romans
was so great, that place was wanting for tho crosses. Joseph. B. 5 : 11.
23 Skull. 23 Malefactors.
31 For the seamless robe.
25 The chosen — the beloved. It appears to have been a popular designation of the Messiah. " Preferring
to die for my salvation, lie would not come down from the cross to save His life." St. Ambrose.
33 Like children at play, as the term signifies.
31 The punishment which the thief endured should have awakened in him sentiments of compunction, and
of the fear of God.
31 Lit. "nothing out of place."
31 He looked forward to a proximate manifestation of the kingdom of Christ, and asked for a share in it.
Our Lord promised him immediate happiness.
1 Isai. 2 : 19, 21; Osee 10 : 8; Apoc. 6 : 16. m Matt. 27 : 33; Mark 15 : 22; John 19 : 17.
n V. " latronibus."

ST. LUKE XXIII. 271
43. And Jesus said to him : Truly I say to thee, this day thou shalt
be with Me in paradise.30
44. And it was almost the sixth hour : and there was darkness over
the whole earth until the ninth hour.
45. And the sun was darkened ; and the veil of the temple was rent
in the midst.
46. And Jesus crying with a loud voice,3' said : Father, into Thy
hands0 1 commit My Spirit.32 And saying this, He expired.
47. Now the centurion seeing what had passed, glorified God, saying :
Indeed, this man was just.
48. And all the crowds of those who were come together to that
sight, and saw the things which passed, returned striking their breasts.33
49. And all His acquaintance, and the women who had followed Him
from Galilee, stood afar off beholding these things.
50. And behold there was a man named Joseph/ who was a council
lor, a good and just man :
51. (He had not consented to their counsel and deeds) ;*> he was of
Arimathea, a city of Judea/ who himself also was waiting for the king
dom of God.
52. This man went to Pilate, and asked for the body of Jesus.
53. And taking it down, he wrapped it8 in a linen cloth, and laid it in
a monument hewn in stone, where no one had ever yet been laid.
54. And it was the day of preparation, and the sabbath was drawing
on. 55. And the women* who had come with Him from Galilee, following
after, saw the monument, and how His body was laid.
56. And they returned and prepared spices and ointments : and they
rested on the sabbath, according to the commandment.

30 Paradise is here taken for the place wherein the just reposed. They had not yet entered heaven, but
they were happy. '• To he with Christ is life : therefore where Christ is, there is life, there is the kingdom.
The Lord pardons speedily, because the thief is speedily converted." St. Ambrose.
31 This loud and distinct cry at the moment of death v/as in striking contrast with the ordinary weakness
of the dying.
" The most perfect confidence and submission were expressed in these words.
33 Through compunction and pity.
° Ps. 30 : 6.
P Matt. 27 : 57 ; Mark 15 : 43 ; John 19 : 38. <t G. P. " deed."
r G. P. " of the Jews." • G. P. V. " eum."
t G. P. + " also." V. A. C. D. E. K. L. M. V. versions.

272 ST. LUKE XXIV.
CHAPTER XXIV.
THE RESURRECTION OF CHRIST, AND HIS MANIFESTATION.
1. And on the first day of the weeka very early in the morning, they
came to the monument, bringing the spices which they had prepared/
2. And they found the stone rolled away from the monument.
3. And they entered in and found not the body of the Lord Jesus.
4. And it came to pass, as they were perplexed1 in mind about this,
behold two men stood by them in shining garments.
5. And as they were afraid, and bowed down their face" towards the
ground,2 they said to them : Why seek ye the living among the dead ?
6. He is not here, but hath risen. Remember how He spake to you,
while He was yet in Galilee,
7. Saying: The Son of man4 must be delivered into the hands of
sinners, and be crucified, and rise again on the third day.
8. And they remembered His words.
9. And returning from the monument, they told all these things to
the eleven, and to all the rest.
10. And it was Mary Magdalen, and Joanna, and Mary the mother
of James, and the other women who were with them, who told these
things to the apostles.3
11. And these8 words seemed to them as an idle tale / and they did
not believe them.
12. But Peter rose up and ran to the monument ; and stooping down
he saw the linen clothes lying by themselves, and he returned, wonder
ing in himself at what had happened.
13. And behold, two of themf were going the same day to a town
which was sixty furlongs from Jerusalem, named Emmaus.
14. And they were talking together of all these things which had
happened. 15. And it came to pass whilst they were talking and reasoning to
gether, Jesus Himself drew near and went with them.

1 G. signifies doubt and hesitation.
'2 Through awe tbey looked downwards.
3 Mary Magdalen had left the tomb before the angels appeared : but she is put at the head of the pious
women, as she reported to Peter the absence of the body from the tomb, and the other women subsequently
reported the vision of angels.
4 As things imagined.
a Matt. 28 : 1 ; Mark 16 : 2 ; John 20 : 1.
b G. P. + " and certain others with them." V. B. C. L. versions.
c G. P. "faces." V. Schott.
i Matt. 16 : 21 ; 17 : 21 ; Mark 8 : 31 ; 9 : 30 ; supra 9 : 22. e G. P. " their."
f Mark 16 : 12.

ST. LUKE XXIV. 273
16. But their eyes were held5 so that they did not know Him.
17. And He said to them : What are these discourses which ye ex
change with one another as ye walk, and are sad ?
18. And the one whose name was Cleopas, answering, said to Him :
Art Thou only a stranger6 in Jerusalem, and knowest not the things
which have been done there in these days?
19. And He said to them : What things ? And they said : Those
concerning Jesus of Nazareth, who was a prophet,7 mighty in work and
word before God and all the people :
20. And how the chief priests and our rulers delivered Him up to be
condemned to death, and crucified Him ?
21. But we hoped8 that it was He who was to redeem Israel ; and
now besides all this, to-day is the third day since these things happened.
22. Yea, and certain women also of our company amazed9 us, who
before it was light were at the monument,
23. And not finding His body, came, saying that they had also seen
a vision of angels, who say that He is alive.
24. And some of those with us went to the monument, and found it so
as the women had said : but Him they found not.B
25. Then He said to them : 0 foolish1' and slow of heart to believe
all which the prophets have spoken.10
26. Was it not necessary that the Christ should suffer these things,
and so enter into His glory ?
27. And beginning from Moses, and all the prophets, He expounded
to them in all the Scriptures the things concerning Himself.
28. And they drew nigh to the town whither they were going : and
He made as if He would go farther."
29. But they constrained Him,'2 saying : Stay with us, because it is
towards evening, and the day is now far spent. And He w^nt in with
them.

5 By a supernatural influence. Tb<jy saw Him, but as His appearance was not natural, they did not re
cognize Him.
G They supposed Him to be an entire stranger in Jerusalem, to which circumstance they ascribed nis appa
rent ignorance of the late events.
1 They spoke of Christ according to the common persuasion, not venturing to communicate to a stranger
their belief in His Divinity.
8 It is not probable that they had lost this hope, although the recent events had thrown them into a sad
state of perplexity.
9 G. signifies to be out of oneself, to experience transports and ecstasy. It is here taken in a transitive
sense. The apostles did not at all expect the resurrection, not having understood the predictions which
Christ had uttered.
10 According to the Divine counsels.
11 This was not feigning. His manner was that of one going farther, as a traveller who takes leave of his
company, when they have reached their destination.
12 By kind importunity.
g G. P. "they saw not." 1" P. "0 fools!"
18

274 ST. LUKE XXIV.
30. And it came to pass whilst He reclined at table with them, He
took the bread, and blessed, and brake, and gave it to them.13
31. And their eyes were opened/4 and they knew Him :15 and He
vanished from their sight.
32. And they said one to the other : Was not our heart burning with
in us,16 whilst He was speaking in the way, and opening to us the Scrip
tures ?
33. And they rose up the same hour and went back to Jerusalem :
and found the eleven, and those who were with them, gathered to
gether, 34. Saying : The Lord is certainly risen, and hath appeared to
Simon.17 35. And they told what things occurred in the way : and how they
knew Him in the breaking of bread.
36. Now whilst they were speaking these things, Jesus stood in the
midst of them, and saith to them : Peace be to you [it is I, fear not].1
37. But they being troubled and affrighted, thought that they saw a
spirit. 38. And He said to them : Why are ye troubled, and why do
thoughts arise in your hearts ?
39. See My hands andk feet, that it is I Myself; handle and see : for
a spirit hath not flesh and bones, as ye see that I have.18
40. And when He had said this, He showed them His hands and feet.
41. But while they yet believed not,191 and wondered for joy, He
said: Have ye here anything to eat?
42. And they offered Him a piece of broiled fish, and some honey
comb. 43. And when He had eaten in their presence, He took what re
mained, and gave it to them.™
44. And He said to them : These are the words which I spake to you,
while I was yet with you, that all things must needs be fulfilled, which

13 Many think that He consecrated the eucharist on this occasion.
u Their eyes had not been shut, but their clear vision and recognition of Christ had been supernaturally
impeded. u Probably from the manner of consecrating the eucharist.
1S Glowing with Divine fervor.
" St. Mark states that when the two disciples returning related to the rest the occurrences of their journey,
these did not believe them : yet it appears from St. Luke that the eleven were convinced by the narrative of
Simon. To reconcile the two statements, it is sufficient to refer the disbelief to some ofthe company.
19 By the evidence ofthe senses Christ sought to convince the apostles of the reality of nis corporal re
surrection. 19 Fully and deliberately, being, as it were, out of themselves thl'ough excess of joy.
i Matt. 14:27. V. Syr. Copt. Sax. Arm. k B. P. + "My."
1 B. P. '¦ for joy." V. Al. JeruB. A. Gr. It. Sax. m G. P. — V. 3 MSS. Copt. Sax.

ST. LUKE XXIV. 275
are written in the law of Moses/0 and in the Prophets,21 and in the
Psalms,22 concerning Me.
45. Then He opened their minds23 to understand the Scriptures.
46. And said to them : Thus it is written, and thus it behooved Christ
to suffer, and to rise from the dead the third day :
47. And that penance and remission of sins should be preached in
His name among all nations, beginning from Jerusalem.
48. And ye are witnesses of these things.
49. And I send the promise of My Father24 upon you. But stay ye
in the city/ till ye are clothed with power from on high.
50. And He led them out as far as Bethany :25 and lifting up His
hands, He blessed them.
51. And it came to pass, whilst He blessed them, He was parted from
them, and carried up into heaven.
52. And they worshipped Him/ and went back into Jerusalem with
great joy.
53. And they were continually in the temple, praising and blessing
God. Amen.p

20 The Pentateuch was so called.
31 The historical books were included under this hi'Jid.
33 Books of a sententious character, such as the Proverbs, were embraced under the title of Psalms.
23 He gave them supernatural light.
-4 The Holy Spirit, whom the Father had promised by tho prophets : and whom Christ promised to send
from thovFather.
-> To Mount Olivet.
n G. P. + "of Jerusalem." V. B. D. L. Sax. critics.
° G. P. " Him." V. — . p G. P. V. critios. — C. D. L.

PREFACE
TO THE GOSPEL OF ST. JOHN.

St. John, the apostle and evangelist, was the son of Zebedee and
Salome, and brother of James the Greater. He was born in Bethsaida
in Galilee, and was a fisherman. He was called to the apostleship at
an early age, and is celebrated by the Fathers as having preserved his
virginity.1 Having gone to Rome under the empire of Domitian, he
was cast into a cauldron of boiling oil, by order of the tyrant, whence he
came forth unhurt.2 He was subsequently banished to the Isle of Patmos
in the Archipelago, where, as Patrizi maintains, he wrote the Gospel,
as well as the Apocalypse, and his letters, after the year 94. Clement
of Alexandria3 and others inform us that it was written, at the earnest
solicitation of the bishops and faithful, to oppose the errors of Cerinthus
and Ebion, who denied the Divinity of Christ. It was intended chiefly
for converts from Paganism ; on which account the Jewish feasts and
customs are explained in it. The Jews here spoken of are, in many in
stances, the chief members of the Sanhedrim, and their dependents, but
Galileans and others of various parts are also designated by the same
appellation. The predictions of our Lord concerning the destruction of
Jerusalem are omitted, because the city had already been destroyed. The
first seventeen chapters, for the most part, contain matter not found in
the other Gospels. The other chapters likewise contain many particu
lars not recorded by the other evangelists.
The original text, in the Greek language, was preserved at Ephesus,
in the fourth century. It was translated into Syriac at an early period.
The apostle died at Ephesus towards the close of the first century.

1 Bpiphan. hajr. 38 ; Ambros. de symb. c. 30; Chrys. de Virg. c. 82; Paulin. ep. 4.
3 Tertull. de prsescr. 3 Apud Euseb. 1. 4, c. 14, Hist. Eccl.

THE HOLY GOSPEL OF JESUS CHRIST

ACCOItDINC. TO

JOHN.

CHAPTER I.
THE DIVINITY AND INCARNATION OF CHRIST. JOHN BEARS TESTIMONY TO HIM.
HE BEGINS TO CALL HIS DISCIPLES.
1. In the beginning13, was the Word,2 and the Wordb was with God,3
and the Word was God.4
2. This was in the beginning with God.5
3. All things were made through0 Him :6 and without Him was made
nothing that was made.7
4. In Him was life,8 and the life was the light of men :9

1 Before all things, from eternity. With Moses the beginning is connected with the creation, and conse
quently limited. John says nothing to restrict its meaning. It is clear that he had in view the exordium of
Genesis. 3 Some moderns have fancied that the evangelist borrowed his ideas about " the Word" from Philo the Jew,
or from Plato: but it is eapy to show the wide difference between his teaching and theirs. He was utterly
unacquainted with the writings of the Pagan philosopher; and left nothing which could confirm or favor
them. The doctrine as well as the style of John savors not of Grecian discipline. More probably he had
in view what is written in the sacred books concerning Wisdom.
3 Iu intimate union. "Since the evangelist declares that tha Word was with God, he manifestly shows
that there is one Son, who subsists in Himself, and one God the Father, with whom the Word is." St. Cyril
Alex. 4 The identity ofthe Word with God is here affirmed : yet a personal distinction has been already declared.
The Word was with God the Father, and was God, equally as the Father, although personally distinct.
6 Repetitions, enforcing what was already said, are familiar to this evangelist.
s The Father may be said to create through the Word, who, being the same God, does whatever the Father
does, by an inseparable operation ofthe Divine Nature.
1 Not even a single created thing exists without the concurrent action of the Son : " Since then the evan
gelist declares that creatures were made by Him, He plainly teaches that He is different from created nature,
ahd that by His ineffable power all things were produced from nothing." St. Cyril. Alex. "All things, from
the angel to the worm." St. Augustin.
8 The Word was the source of life.
9 The principle of life which emanates from the Son, spreads light over mankind, gives animation to inert
matter. Supernatural truth— the light and life ofthe soul— comes likewise from the Divine Word.
a Infra 17 : 5; Eph. 1:4; Col. 1 : 17.
b 'O Xoyos, "Tho Word," is tho reason and wisdom of the Deity— it specially denotes the second Divine
Person, to whom it is here appropriated.
c 6la is used also to express the original source. 1 Cor. 1 : 9.

280 ST. JOHN I.
5. And the light shineth in darkness,10 and the darkness did not com
prehend it.11
6. There was a man sent from God,12 whose name was John.d
7. This one came for a witness, to testify concerning the light, that
all might believe through him.
8. He was not the light, but he was to testify concerning the light.
9. The true light, which enlighteneth every man,6 cometh* into this13 g
world.14 10. He was in the world, and the world was made through11 Him, and
the world15 knew Him not.
11. He came16 to His own1 possessions, and His ownk people received
Him not.17
12. But to as many as received Him,18 He gave power to become chil
dren of God,19 to those who believe in1 His same,20
13. Who are born, not of blood,21 m nor of the will of the flesh,22 nor
of the will of man,23 but of God.
10 The Divine truth shines forth amidst the darkness of human errors. " Perhaps foolish hearts cannot yet
receive this light, because they are prevented by their sins from seeing the light. Let them not imagine that
the light is wanting, because they cannot see it, for they are in darkness by reason of their sins." St. Au
gustin. 11 The darkness of mankind was such that they generally obstructed and shut out the light, instead pf re
ceiving it with submission and thankfulness. "The darkness knew not the Son of God." St. Cyril. Alex.
"As a blind man standing before the sun is without his light, although the sun shines on him: so every fool
ish, iniquitous, impious man is blind of heart." St. Augustin.
19 Divinely called.
13 Every human being receives light; having reason, which is an emanation of the Word. Grace also is
mercifully dispensed to all, although in different degrees, according to the mysterious counsels of God. "The
Son of God," says St. Cyril, " as Creator, enlightens, for He is the true light ; and the creature shines by the
participation of His light, and is called light, through the grace of God, who exalts him above what his na
ture entitles him to."
14 The light comes. The breaking in of the light of the Messiah is described.
" The inhabitants of the world did not recognize the Word, although, with the Father He is the Creator
of all.
15 To His own possessions. Israel was called the peculiar inheritance and people of God.
11 Those of His household did not receive Him. The Word is compared to the owner of a house, who, on
returning home, is refused admittance by His servants, or children. " Who are His own ?" asks St Augus
tin. " Men, whom He created .... the Jews, whom He preferred to all nations."
18 By faith acknowledging Him as their Lord.
19 He gave them the privilege of being sons of God. This marks their adoption as altogether different from
His own Sonship.
20 Believe His doctrine, and follow Him as Teacher and Lord. " What is it to believe in Him ?" asks St.
Augustin. "It is to love with faith, with faith to go to Him, and to be incorporated with Ilis members. This
is the faith which God requires of us; and He does not find what He requires, unless He gives what He may
find." St. Augustin in c. 7. Joan, tract. 29 : 6.
31 Not in conformity with natural laws.
3i This may have reference to inordinate concupiscence.
23 Nor by mere human adoption. The Israelites, natural descendants of Abraham, and proselytes, are spe
cially meant by these various phrases.
d Matt. 3:1; Mark 1 : 24. e Infra 3 : 19.
*" G. " the true light was coming into the world," Infra 12 : 46. P. V. "hominem venientem."
S G. P. "the." h Heb. 11:3.
i tcl tdia. k hi tdtoi.
1 toT$ moTivovciv hg rd tivopa avrov. P. "to them that believe on His name." "To believe on," is a
phrase used to favor the idea of faith advocated by Luther. " To believe in," is simpler, and more correct.
m It is plural in G., as representing H.

ST. JOHN I. 281
14. And the Word11 was made flesh,24 and dwelt25 among us (and we saw
His glory,26 the glory as27 of the only begotten38 of29 the Father) : full300
of gracep and truth.
15. John testifieth31 of Him, and crieth out, saying: This it was of
whom I said : He who cometh after me, is before me ;32q because He was
before me.
16. And of His fulness Ave all have received,33 and grace for grace.34
17. Fcr the law was given by Moses ; grace35 and truth36 came through
Jesus Christ.
18. No one hath seen God at anytime:371* the only begotten Son,
who is in the bosom of the Father,38 He hath declared Him.®
19. And this is the testimony of John, when40 the Jews41 sent from
Jerusalem priests and Levites to him,3 to ask him : Who art thou ?42
20. And he confessed and denied not ; but confessed :43 I am not the
Christ. 21. And they asked him: What then? Art thou Elias? And he
said : I am not.44 Art thou the prophet ?45 And he answered : No.46
a* Flesh, by synecdoche, is taken for the human nature, as in Luke : " All flesh shall see the salvation of
God." The Word became man, having assumed our nature to a union with His Divine Person. Tho term
"flesh" is used'to exclude the error ofthe Docetm, who taught that He was man only in appearance.
25 As in a tent. His humanity concealed the glory of the Godhead. "He dwelt in the flesh, and used as
His own the temple which He assumed from the Holy Virgin." St. Cyril. Alex. The union, however, was
personal. 30 As piercing through the veil of His human nature, in His transfiguration and ascension.
31 This particle does not necessarily qualify the title which follows, although the manifestation of the Son
in the flesh is necessarily limited. St. Chrysostom remarks, that to say of a king that he spoke and acted as
a king, throws no doubt on his royalty.
K This title entirely distinguishes the Word from the adopted sons of God. It is specially given by St. John.
23 " With." The glory which He derives from the Father, and enjoys with Him.
30 Christ is the overflowing fountain of grace, and the infallible Teacher of all truth.
31 This historical present tense has a past meaning.
31 It refers to priority of time. John the Baptist testified that Christ, though coming after him, existed
before him, because the Word was from the beginning with God.
33 The evangelist observes that we share in the merits ofthe Word incarnate.
31 The grace of Redemption instead of the gifts bestowed under the law.
3S Abundant grace came to mankind through Christ. Those who lived under the law could be saved only
through His merits. The grace which was bestowed on them did not belong to the law, which was a mere
external rule of action, prescribing what was to be done, without giving the necessary aid for its performance.
30 The counsel of God for the salvation of men was manifested by Christ. The ancients were instructed in
the primary truths of revelation ; but the fulness of truth was declared by Him.
37 In His essence. God manifested Himself by Hia angels, who appeared in assumed forms. Moses com
municated His laws, made known to him by their agency.
39 This is another mode of expressing the substantial union ofthe Son with the Father. It alludes to the
resting of a guest on the bosom ofhis neighbor, at table.
39 The Son made known the Father, and disclosed His counsel.
40 In the thirteenth year of Tiberius, a Bhort time before the Paschal feaBt.
41 The chief men ofthe Sanhedrim, or public council.
43 The fame of his extraordinary sanctity led them to suspect that he might be the Messiah.
43 Such repetitions are familiar to this evangelist. They have, however, special force in this instance, and
render the observation very emphatic.
44 Our Lord declared John to be Elias. Matt. 17: 12. He came "in the spirit and power of Elias." Luke 1:17.
45 The Jews expected a prophet, eminently bo called, besides Elias. Christ was so designated by Moses.
46 John denied that he was " the prophet," since this properly was Christ. He was, however, a prophet,
n Matt. 1 : 16; Luke 2 : 7 ; 3 : 6. o In G. it is in apposition with the Word.
P Syr. ** goodness." As in Luke 1 : 28. q P. " preferred."
- 1 Tim. 6 : 16; 1 John 4 : 12. s G. P.— V. B.'C. Syr.

282 ST. JOHN I.
22. They said therefore to him : Who art thou, that we may give an
answer to those who sent us? what sayest thou of thyself?
23. He said : I am the voice of one crying in the wilderness :47 Make
straight the way of the Lord ; as said the prophet Isaiah.'
24. And they who were sent were of the Pharisees.
25. And they asked him, and said to him : Why then dost thou bap
tize,48 if thou art not Christ, nor Elias, nor the prophet ?
26. John answered them, saying : I baptize in water j49 but in the
midst of you standeth one whom ye know not.
27. It is He who, though coming after me, is preferred before me :"
the latchet of whose shoe I am not worthy to loose.60
28. These things were done in Bethany/ beyond the Jordan/1 where
John was baptizing.
29. The next day62 John saww Jesus coming to him, and saith : Be
hold the Lambx of God/3 behold Him who taketh away64 the sin55 of the
world. 30. This is He of whom I said : After me cometh a man who is pre
ferred before me : because He was before me.
31. And I knew Him not :6S but that He may be made manifest in
Israel, therefore am I come, baptizing in water.
32. And John testified, saying : I saw the Spirit7 coming down from
heaven as a dove, and it remained upon Him.
33. And I knew Him not : but He who sent me to baptize in water,
He said to me :57 Upon whom thou shalt see the Spirit descending and
remaining on Him,58 He it is who baptizeth in the Holy Spirit.
and greater than a prophet — greater than any who bad before appeared among men — being privileged to
know and point out Christ, whose immediate coming he had predicted.
41 Like a herald going before a king.
49 Baptism was a rite of purification, which, when not performed in obedience to some legal prescription,
or established usage, such as when Pagans were made proselytes of justice, could not be undertaken without
a Divine warrant. The Pharisees reproached John with baptizing, whilst he disclaimed the Messiahship, and
the prophetic office.
49 As if he said : My baptism is a mere rite, expressive of the necessity of purification from sin. lie avoided
a direct vindication of his power to confer it, and relied on its simple nature, as a mere preparation for a
sublimer rite.
60 This was a menial office. The Baptist acknowledged himself unworthy to perform the lowest office for
Christ. 51 It is different from Bethany, where Lazarus and his sisters lived. It signifies a house near a ferry. John
was baptizing in the Jordan near Bethany.
13 "On the morrow," is a familiar phrase of St. John for an indefinite time.
63 The innocent and unresisting victim to be offered to God. There is an allusion to the Paschal lamb,
whose blood was sprinkled on the door-posts.
w Takes on Himself— expiates. 55 It embraces all sin.
K John having been in the desert from an early age, did not know Jesus. He baptized men with a view
to prepare the nation for His coming, and in the confidence that Jesus would be made manifest, on present
ing Himself for baptism. w By revelation.
58 This was the certain sign by which John was to be assured of the person of Jesus, iu order to bear testi-
t Isai. 40 : 3 ; Matt. 3:3; Mark 1:3; Luke 3 : i.
u Mark 1:7; Luke 3 : 16; Acts 1 : 5; 11 : 16; 19 : 4; supra v. 15.
v Q. P. " Bethabara." V. MSS. versions, critics. w G. P. " seeth."
i Isai. 53 : 7. y Matt. 3 : 16; Mark 1 : 10 ; Luke 3 : 22; infra y. 46.

ST. JOHN I. 283
34. And I saw, and testified that this is the Son of God.
35. Again the next day John stood, and two of his disciples.
36. And looking on Jesus as He walked, he saith : Behold the Lamb
of God.
37. And the two disciples heard him speak, and followed Jesus.
38. And Jesus turned, and saw them following [Him], and saith to
them : What seek ye ? But they said to Him : Rabbi (which is to say,
being interpreted," Teacher), where dwellest Thou ?
39. He saith to them : Come and see.59 They came and saw where
He dwelt, and they stayed with Him that day : now it was about the
tenth hour.60
40. And Andrew, the brother of Simon Peter, was one of the two61
who had heard from John, and followed Him.
41. He first findeth his brother Simon, and saith to him : We have
found the Messiah (which is, being interpreted, the Christ).62
42. And he brought him to Jesus. And Jesus looking on him, said :
Thou art Simon, the son of Jona : thou shalt be called Kephas (which
is, being interpreted, Peter).03
43. On the following day He** would go forth into Galilee, and He
findeth Philip. And Jesus saith to him : Follow Me.
44. Now Philip was of Bethsaida,64 the city of Andrew and Peter.
45. Philip findeth Nathanael,66 and saith to him : We have found Him
of whom Moses in the lawbb and the prophets00 wrote, Jesus the son of
Joseph of Nazareth.66
46. And Nathanael said to him : Can any good come from Naza
reth ?67 Philip saith to him : Come and see.
47. Jesus saw Nathanael coming to Him, and saith concerning him:
Behold an Israelite indeed,68 in whom there is no guile.
48. Nathanael saith to Him : Whence knowest Thou me ? Jesus
answered, and said to him : Before Philip called thee, when thou wast
under the fig-tree,69 1 saw thee.
mony to Him. However, on His approach for baptism, he was divinely enlightened, and addressed Him as
his superior and Lord.
a This was a customary mode of invitation. H0 About four o'clock p. M.
61 The other, probably, was this evangelist, whose modesty conceals him.
c3 The Greek name by which the Gentile converts knew Him.
c3 The name by which he was generally known when St. John wrote.
94 Bethsaida was in Gaulonitis, which was popularly considered a part of Galilee.
65 It appears that this occurred after Philip had followed Jesus, and remained with Him some time, so as
to be convinced that He was the Christ.
^ Philip was not yet instructed in His supernatural conception.
*" As a small village, it was thought incapable of producing a distinguished personage.
08 A true heir ofthe promises : an upright undissembling man.
69 Probably in prayer, or meditation. I'rom tbe praise given to Nathanael, wo must presume that he was
piously occupied, and that there was no earthly witness present.
z The Hebrew terms occasionally introduced, are interpreted by the evangelist for the converts from hea
thenism. »a G. P. " Jesus." V. Schott. bb Gen. 49 : 10 ; Deut. 10 : 18.
cc Isai. 40:10; 45 : 8 ; Jer. 23:5; Ezek. 34 : 23 ; 27:24; Dan. 9 : 24, 25.

284 ST. JOHN II.
49. Nathanael answered Him, and said : Rabbi, Thou art the Son of
God :dd Thou art the King of Israel.70
50. Jesus answered, and said to him : Because I said to thee, I saw
thee under the fig-tree, thou believest ; greater things than these thou
wilt see.
51. And He saith to him : Truly, truly,71 1 say to you, 66ye will see
the heaven opened, and the angels of God ascending and descending
upon the Son of man.72

CHAPTER II.
CHRIST CHANGES WATER INTO WINE: HE CASTS THE SELLERS OUT OF THE TEMPLE.
1. And the third day1 there was a wedding in Cana of Galilee :2 and
the mother of Jesus was there.3
2. And Jesus also was invited, and His disciples, to the wedding.
3. And the wine failing, the mother of Jesus saith to Him: They
have no wine.4
4. And Jesus saith to her : Woman,5 what have Ia to do with thee ?6
My hour is not yet come.7
5. His mother saith to the waiters : Whatever He shall say to you,
do ye.8
10 This knowledge, which was manifestly supernatural, convinced Nathanael that Jesus was the Messiah—
the Son of God. His Divine Nature was revealed to him.
n The repetition of " Amen" is peculiar to this evangelist,
13 This regards supernatural manifestations, such as in the garden of Gethsemane.
1 After His arrival in Galilee.
3 There was another Cana, not far from Julias.
3 Probably as a relative of the parties.
4 This was intended as an appeal to Him in behalf of the married couple, who would be mortified if their
guests were not furnished with wine. She knew His power, and judged it not unworthy of His goodneRS to
come to their relief. " His mother," says St. Cyril of Alexandria, "knowing that all things were possible to
Him, exhorts Him to display His usual goodness and compassion."
5 "This word was a form of address which implied nothing of disrespect, and was employed by our Lord
on the most affecting of all occasions, and when He especially evinced His exquisite sympathy and tender re
gard for this very parent." Bloomfield.
G " The mother," says St. Augustin, " demanded a miracle : but He in Divine operations does not recognize
maternal authority, aud says, as it were: Thou didst not bring forth My wonder-working power: thou art
not the mother of My Divinity."
1 " He clearly shows," says St. Cyril of Alexandria, " how much parents should be honored, by proceeding
at once to the performance of the miracle, for His mother's sake, which otherwise He would have deferred."
Newcome observes : " He suffered her request to sway with Him ; and seems to have made the first display
of His glorious power partly in deference to her."
8 She understood Him to consent. "The mother," observes St. Cyril, "well knew that great authority
and dignity were given her by the Lord; and having persuaded her Son in a becoming way, she prepares the
attendants, and exhorts them to do all things which He shall order them."
dd '0 vtos tov Btov. ee G. P. "hereafter." V. B. L. versions.
a Martini : " Che ho io da fare con te?" Bosenmiiller admits that it may be translated : ,: What matters it
to Me and to thee ?" Scholz maintains this translation. David used the same phrase to the sons of Sarvia
w thout harshness, declining their suggestion. 2 Kings 16 : 10.

ST. JOHN II. 285
6. Now six stone pitchers were set there, after the manner of the
purifying of the Jews,9 containing two or three measures apiece.10
7. Jesus saith to them : Fill the pitchers with water. And they
filled them up to the brim.
8. And Jesus saith to them : Draw out now, and carry to the master
of the feast.11 And they carried it.
9. And when the master of the feast had tasted the water made
wine,12 and knew not whence it was, but the waiters who drew the water
knew, the master of the feast calleth the bridegroom,
10. And saith to him : Every man at first setteth forth good wine,
and when men have well drunk,13 then that which is inferior : but thou
hast kept the good wine until now.
11. This beginning of miracles14 did Jesus in Cana of Galilee, and
manifested His glory,15 and His disciples believed in Him.16
12. After this He went down to Capharnaum, He and His mother,
and His brethren,17 and His disciples : and they remained there not
many days.
13. And the passover of the Jews was at hand, and Jesus went up
to Jerusalem.
14. And He found in the temple18 those who sold oxen, and sheep,
and doves, and the money-changers on their seats.
15. And when He had made a whip of small cords,19 He drove them
all out of the temple, and the sheep and the oxen ; and the money of
the changers He poured out, and overthrew the tables.20
16. And to those who sold doves He said : Take these things hence ;
and make not the house of My Father a house of traffic.
17. And His disciples remembered that it was written : The zeal of
Thy house eateth Me up.*
9 For the purpose of making legal purifications, by washing their hands and feet, as was customary.
10 The quantity is not ascertained ; but it is clear that it was great. As the nuptial feast lasted many days
and the concourse of guests was great, much wine was drunk. Our Lord by this miracle showed that Ue
did not condemn convivial enjoyment, within proper bounds.
" Who presided over the waiters : the head steward, who examined the wine, before sending it to table.
13 Christ by His power changed the water into wine.
" The term is used for free drinking, but does not necessarily imply intoxication.
11 Lit. "of signs." The first miracle that was publicly performed by Him. We know not whether He per-
formed any privately.
" His Divine power.
IG As one endowed wijh miraculous power — nay, very God.
" "Whence had our Lord brethren ?" asks St. Augustin. "Did Mary bring forth other children? Far
away be this thought: for from her the dignity of virgins took its rise . . . Read the Scripture, and you will
find that the uncle and sister's son are called brothers ; and having this usage present to your mind, you
will perceive that all the relations of Mary are styled brothers of Christ"
13 The court was considered part of the temple.
19 It does -not appear that He struck them.
20 This was an act of zeal, which the parties dared not resist, being awed by His presence and manner. He
performed a similar act a little before His passion. Matt. 21 : 12.
•> Ps. 68 : 10. Karaipa-ycrai. A. B. E. G. H.

286 ST. JOHN III.
18. The Jews therefore answered, and said to Him : What sign dost
Thou show to us, seeing Thou doest these things ?
19. Jesus answered and said to them : Destroy this temple,0 and in
three days I will raise it up.
20. The Jews then said : Six-and-forty years was this temple in build
ing,21 and wilt Thou raise it up in three days ?
21. But He spake of the temple of His body.
22. When, therefore, He was risen again from the dead, His disciples
remembered that He had said this,a and they believed the Scripture,6
and the word which Jesus had said.
23. Now when He was at Jerusalem at the passover, upon the festival-
day, many believed in His name,22 seeing the miracles which He did.
24. But Jesus did not trust Himself to them,23 for He knew all men,
25. And needed not that any should testify of man : for He knew
what was in man.24

CHAPTER III.
THE DISCOURSE OF CHRIST WITH NICODEMtTS. THE TESTIMONY OF JOHN.
1. And there was a man of the Pharisees named Nicodemus, a ruler1
of the Jews.
2. This man came to Jesus by night,2 and said to Him : Rabbi,3 we
know that Thou art a teacher come from God : for no man can do these
signs which Thou doest, unless God is with him.
3. Jesus answered, and said to him : Truly, truly, I say to thee, un
less one" be born again,4 he cannot see the kingdom of God.5
4. Nicodemus saith to Him: How can a man be born when he is old?
Can he enter a second time into the womb of his mother, and be born
[again] ?
5. Jesus answered : Truly, truly, I say to thee, unless one be born
31 This is supposed by some to have been the time occupied in the repairing, or rebuilding of it, under
Herod the Great, which commenced in the eighteenth year of his reign, and was continued after his death ;
but others consider it an exaggerated statement of the time spent in rebuilding the temple under Zorobabel.
33 In Him. M To the unbelieving Jews, or even to believers, who might yield to temptation.
31 He knew the secret dispositions of the heart.
1 President of a synagogue, or member of the Sanhedrim. A senator.
3 To avoid observation, as odium was incurred by professing attachment to Christ. The eminence of his
position rendered him the more cautious.
3 This title — Master, or Doctor— was given by him under a conviction that He was eminently such— a
teacher pent by God.
4 St. Cyril Alex, observes: "Our Lord called tbe regeneration which takes place through the Holy Spirit,
a birth from above."
s Without supernatural light, man could not know the kingdom which Christ came to establish — so differ
ent from earthly empires.
c Matt. 26 : 61 ; 27 : 40 ; Mark 14 : 58 ; 15 : 29.
i G. P. " unto them." V. 8 MSS. versions, Greek fathers.
e Ps. 3 : 6; 66: 9. a r,s.

ST. JOHN III. 287
[again] of "water and the Holy Spirit,6 he cannot enter into the kingdom
of God.7
6. That which is born of the flesh, is flesh : and that which is born
of the spirit, is spirit.8
7. Wonder not that I said to thee, ye must be born again.
8. The Spirit9 breatheth where He willeth; and thou nearest His
voice, but thou knowest not whence He cometh, and whither He goeth:
so is every one that is born of the Spirit.
9. Nicodemus answered, and said to Him : How can these things
be? 10. Jesus answered, and said to him: Thou art the teacher in Is
rael,10 and knowest thou not these things ?
11. Truly, truly, I say to thee, We11 speak what we know,12 and we
testify what we have seen, and ye receive not our testimony.
12. If I have spoken to you of earthly things, and ye believe not :
how will ye believe, if I shall speak to you of heavenly things ?13
13. And no man hath ascended up to heaven,14 but He that came
down from heaven,15 the Son of man who is in heaven.16
G The means of the second birth are pointed out, water as the instrument, and the Holy Spirit as the
efficient caase. The birth sometimes takes place through tho Holy Spirit without the water, the desire being
accepted for the deed. The text has " Spirit," without the epithet '¦ holy." St. Cyril read in like manner,
who, nevertheless, observes: "The spirit of man is sanctified by the Holy Spirit: the body is sanctified by
the water." "By the operation of tbe Holy Spirit the waters are endowed with Divine virtue, by which
they cleanse the body of the baptized person."
11 Without the new birth, no one can be a member of the Church, which is the kingdom of God on earth.
Without this membership, no one can enter the kingdom of heaven.
8 Man, as an animal being, is born by natural generation: his supernatural life muBt be derived from
Divine influence.
9 Many, with St. Cyril of Alexandria, refer this to the wind, which blows in any direction, and its sound
is heard, although it is impossible to determine its cause, or what may change its direction. So is the new
birth a Divine operation, which cannot he fully explained. " As from a kind of image, from the likeness of
that which tails under the senses, wo learn things that fall not under the senses." St. Cyril Alex. It is more
consistent with the context to understand this passage as St. Augustin and St. Ambrose explain it, of the
Divine Spirit, who breathes life into the soul according to His good pleasure ; and whose secret operations
we feel, whose whisperings to conscience we hear, without knowing their Divine source, or perceiving their
tendency. Every one who is born anew, is secretly and invisibly regenerated in this way.
10 Nicodemus was eminent as a teacher, or assumed a high character.
11 The use ofthe plural number is here remarkable. It may imply a reference to facts to which Jesus and
His followers bore testimony, as well known to them: but it may have a deeper reference to the three who
give testimony in heaven and on earth. "Since the Father and tbe Holy Spirit were in Him," observes St.
Cyril of Alexander, "He used the plural number, speaking of those who bore witness, so that in a manner,
according to the law, everything was established by two or three witnesses."
13 " He testifies that He knows with certainty what He says, and by His authority He precludes all oppo
sition." St. Cyril.
13 The spiritual birth of which Christ had already spoken to Nicodemus, was to be accomplished on earth,
and bore an analogy to the natural birth : the Divine mysteries which were still to be revealed, were far
more difficult of comprehension.
14 No mortal could testify concerning heaven ofhis own knowledge, because no ono had been there.
15 Christ is said to have descended from heaven, because the Eternal Word assumed our nature. This im
plied no local descent, and no change in the Divine Person, whose manifestation in the flesh gave occasion
for this language. " He will not have Himself divided into two persons after the incarnation : nor will lie
allow any one to proclaim the temple which was formed of the Virgin, a distinct Son from the Word of God,
although the natural properties of each are to be distinguished." St. Cyril Alex,
15 As God, Christ was in heaven, whilst as man, He sojourned on earth : the Divine Person filling heaven
and earth with His presence.

288 ST. JOHN III.
14. And as Moses lifted up the serpent" in the desert,17 so must the
Son of man be lifted up :18
15. That whoever believeth in Him,19 may not perish, but have life
everlasting. 16. For God so loved the world, as to give His only begotten Son,
that whoever believeth in Him may not perish, but have life everlasting.
17. For God sent not His Son into the world to judge20 the world ;
but that the world may be saved through Him.21
18. He who believeth in Him, is not judged : but he who doth not
believe, is already judged :22 because he believeth not0 in the name of
the only begotten* Son of God.
19. And this is the judgment :M because the light is come into the
world, and men have loved darkness rather than the light : for their
works were evil.
20. For every one who doeth evil hateth the light, and cometh not
to the light, that his works may not be reproved.24
21. But he who doeth truth,23 cometh to the light, that his works
may be made manifest, because they are done in God.
22. After these things Jesus and His disciples came into the country
of Judea ;26 and there He stayed with them, and baptized.27
23. And John also was baptizing in Ennon near Salim ;28 because
there was much water there, and they29 came, and were baptized.
21. For John was not yet cast into prison.
25. And a question arose between some of the disciples of John and
the Jews8 about30 purifying :31
26. And they came to John, and said to him : Rabbi, He that was
with thee beyond the Jordan, to whom thou gavest testimony, behold,
He baptizeth, and all32 come to Him.
17 To heal those that had been bitten by the fiery serpents. w On the cross.
19 This supposes affections and conduct corresponding with the faith entertained.
30 Condemn.
21 The end of the coming of Christ was the salvation of mankind. Those who perish, are the cause of
their own ruin, by rejecting Him, and the means of grace which He proffers.
33 The very principle of salvation being wanting to the unbeliever, there is no need to examine his conduct.
23 The cause of condemnation.
21 Secret corruption is the ordinary cause of rejecting the gospel.
25 That acts conformably to the truth which he has known.
39 From the city of Jerusalem into the country parts.
27 Chiefly by the ministry of His disciples.
23 John was baptizing in the Jordan in the neighborhood of these places. The waters of this river are
usually low from November to January, unless in places where they accumulate, on account of the narrow
ness of the channel. *> People from various parts.
M The Jews, generally, are distinguished by this evangelist from such as were disciples of Jesus, or John.
This dispute regarded the baptism of Jesus.
91 Baptism, which is a rite of purification.
33 Such familiar exaggerations are easily understood to mean many.
b Numb. 21 : 8, 9. c a. P. "he hath not believed."
i In the only begotten. e 7 MSS. "a Jew:" critics.

ST. JOHN IV. 289
27. John answered and said : A man can receive nothing,33 unless it
be given to him from heaven.
28. Ye yourselves do bear me testimony, that I said : I am not The
Christ ; but I am sent before Him.
29. He who hath the bride, is the bridegroom : but the friend of the
bridegroom, who standeth and heareth him, rejoiceth with joy34 because
of the voice of the bridegroom. This my joy therefore is fulfilled.
30. He must increase, but I must decrease.35
31. He who cometh from above, is above86 all. He who is of the
earth, of the earth he is,37 and of the earth he speaketh. He who
cometh from heaven is above all.
32. And what He hath seen, and heard, that He testifieth, and no
one receiveth His testimony.38
33. He who hath received His testimony, hath attested39 that God is
true. 34. For He whom God hath sent, speaketh the words of God : for
God doth not give the Spirit by measure.40
35. The Father loveth the Son : and He hath given all things into
His hand.41 f
36. He that believeth in the Son, hath everlasting42 life : but he that
believeth not the Son, shall not see life, but the wrath of God remain
eth on him.43

CHAPTER IV.
CHRIST TALKS WITH THE SAMARITAN WOMAN. HE HEALS THE SON OF THE RULER.
1. When Jesus* therefore understood1 that the Pharisees had heard
that Jesus maketh and baptizeth more disciplesb than John :
33 Cannot have any power. a* Is filled with joy.
3S As the morning star disappears on the rising of the sun. St. Cyril Alex.
33 The heavenly and Divine origin of Christ is declared by the Baptist, who in various ways acknowledges
his own inferiority.
31 The Baptist styles himself of the earth with reference to his natural origin, and acknowledges, that of
himself, he could speak only of earthly things.
38 The paucity of believers is represented by this hyperbolical phrase.
39 Lit. " hath sealed." As it were, put his seal to his testimony, by his acknowledgment of the Divine truth
proposed to him.
40 Sparingly. To Christ the Divine grace and light are not sparingly imparted, since He is full of grace and
truth. The prophets received from God light and grace, according to the measure which His wisdom deter*
mined ; but not so Christ, in whom the fulness ofthe Deity dwells substantially.
41 He hath given Him all power, in heaven and on earth— ^the control and judgment of men.
42 In its principle, which is faith.
*3 The original guilt common to all men, and actual sins, especially unbelief, provoke Divine wrath.
1 St. Cyril Alex, observes: " As God, He knows all things without an informant, even before they take
f Matt. 11: 28; 28:18.
a G. P. " the Lord." V. D. 10 MSS. Syr. Copt. Arm. Ar. Sax. St. Chrysostom. Critics differ.
f Supra 3 : 22. 19

290 ST. JOHN IV.
2. (Though Jesus did not baptize,2 but His disciples.)
3. He left Judea, and went again into Galilee.3
4. And it was necessary4 that He should pass through Samaria.
5. He cometh therefore to a city5 of Samaria,0 which is called Sichar ;6
near the land which Jacob gave to his son Joseph.
6. Now the well of Jacob was there. Jesus therefore, being wearied
with His journey,7 sat thus8 on the well. It was about the sixth hour.
7. There cometh a woman of Samaria,9 to draw water.10 Jesus saith
to her : Give Me to drink.11
8. (For His disciples had gone into the city to buy meats.)
9. Then that Samaritan woman saith to Him : How dost Thou, being
a Jew, ask drink of me, who am a Samaritan woman ?12 For the Jews
have no intercourse13 with the Samaritans.
10. Jesus answered, and said to her : If thou didst know the gift of
God,14 and who He is that saith to thee : Give Me to drink ; thou
wouldst have asked of Him, and He would have given thee living water.15
11. The woman saith to Him: Sir, Thou hast nothing wherein to
draw, and the well is deep ; from whence then hast Thou living16 water?
12. Art Thou greater than our father Jacob,17 who gave us the well,
and drank thereof himself, and his children, and his cattle ?
13. Jesus answered, and said to her : Whoever drinketh of this water,
will thirst again : but he that shall drink of the water which I shall give'
him, will never thirst :18
14. But the water which I shall give him, will become in him a foun
tain of water springing up unto everlasting life.

place : but He awaits the suitable opportunity, and in most things, by a wonderful arrangement, He follows
rather the order of events, than His own knowledge."
3 Ordinarily. He may have baptized His chief disciples.
3 To avoid the hostility ofthe Pharisees, who were alarmed at the multitude of His followers.
4 St. Cyril remarks that the evangelist states the necessity He was under of passing through Samaria, lest
we should deem it inconsistent with His declaration that He was sent only to the lost sheep of Israel. It
was the most direct road.
5 To the neighborhood of a city. G Anciently Sichem.
7 As man, He was liable to fatigue, although not necessarily.
8 The classic authors use this adverb, although in a different position, to signify result, or sequence.
3 From the neighboring city. Samaria was two miles distant.
10 The women usually drew the water from the wells.
11 This petition was intended to excite her attention.
12 Their rigor and reserve were extreme.
13 They, however, bought and sold to one another, since the disciples went into the city to buy meats.
" The favor proffered, and by whom.
" Supernatural grace is likened to water, which refreshes, purines, and fertilizes.
13 She seems \x> understand Him to speak of natural water, flowing as in a river.
11 The actual inhabitants of Samaria at that time were descendants of a heathen colony sent from Baby
lon. Yet their admixture with some of the Israelites, and the adoption of Mosaic rites, although adulterated
by heathenish usages, led them to regard Jacob with reverence, as their ancestor.
18 Grace satisfies the desires of the soul, and gives never-ending bliss.
° Gen. 33 : 19 ; 48:22; Josue 24 : 32.

ST. JOHN IV. 291
15. The woman saith to Him : Sir, give me this water, that I may
not thirst, nor come hither to draw.19
16. Jesus saith to her : Go, call thy husband, and come hither.
17. The woman answered, and said : I have no husband. Jesus
said to her : Thou hast said well : I have no husband ;
18. For thou hast had five husbands : and he whom thou now hast, is
not thy husband : this thou hast said truly.
19. The woman saith to Him : Sir, I perceive Thou art a prophet.20
20. Our fathers21 worshipped on this mountain,0 and ye say, that at
Jerusalem is the place where men must worship/
21. Jesus saith to her : Woman, believe me, the hour cometh, when
neither on this mountain, nor in Jerusalem, shall ye worship the Father.22
22. Ye worships that which ye know not i23 we worship24 that which
we know ;h for salvation is of the Jews.25
23. But the hour cometh, and now is, when the true worshippers
shall worship the Father in spirit and in truth.26 For the Father in
deed seeketh such to worship Him.
24. God is a Spirit ; and they who worship Him, must worship Him
in spirit and in truth.1
25. The woman saith to Him : I know that the Messiah cometh27
(who is called Christ) : therefore, when He is come, He will tell us all
things. 26. Jesus saith to her : I who speak to thee, am He.
27. And immediately His disciples came : and they wondered that
He was talking with the woman.23 Yet no man said :29 What seekest
Thou, or why talkest Thou with her ?
28. The woman therefore left her pitcher, and went away into the
city, and saith to the men there :
13 She still imagined that He spoke of natural water.
20 One acquainted with the secrets of hearts.
31 Abraham and Jacob erected altars near Sichem..
22 Not in these places alone, or especially, hut everywhere.
33 The Samaritans were involved in schism since the days of Jeroboam. By the admixture of heathen colo
nists from Syria, the worship had been adulterated. It was not accompanied by a knowledge of what God
had prescribed.
31 Christ speaks of Himself as worshipping with the Jews. " Having taken tbe form of a servant, He took
on Himself the duties attached to the condition of a servant." St. Cyril Alex.
25 Schism and superstition exposed the Samaritans to the Divine vengeance.
23 Spiritually and truly — with faith, and conformably to Divine revelation. " A spiritual worshipper," says
St. Cyril, "is acceptable, who does not regulate his devotion by Jewish forms and rites, but being adorned
with evangelical virtue, offers up true worship conformably to the revealed doctrines."
2T It was the general persuasion that the Messiah would soon appear.
^ The apostles were not surprised that our Lord should speak with a woman, since He often did so, but
with that woman, a Samaritan.
39 Such was their reverence.
e Gen. 12 : 6, 7 ; 33 : IS. f Deut. 12:5. g 4 Kings 17 : 41.
b P. " we know what we worship." "This version departs from the arrangement of the Greek, and implies
something of contemptuous reproach." Campbell.
i 1 Cor. 3 : 17.

292 ST. JOHN IV.
29. Come, and see a man who hath told me all things whatever I
have done : Isk He the Christ ?
30. They went therefore1 out of the city, and came unto Him.
31. In the meantime the disciples prayed Him, saying : Rabbi, eat.
32. But He said to them : I have food to eat of which ye know
nothing. 33. The disciples therefore said one to another : Hath any man
brought Him to eat ?
34. Jesus saith to them : My food is, to do the will of Him who sent
Me,m to finish His work.
35. Do ye not say, there are yet four months,30 and then the harvest
cometh ? Behold, I say to you, lift up your eyes, and see the countries,
for they are already white for the harvest.11
36. And he, who reapeth receiveth wages, and gathereth fruit unto
life everlasting, that both he who soweth and he who reapeth, may re
joice together.
37. For in this is the saying true : that it is one man who soweth,
and another that reapeth.
38. I have sent you to reap that on which ye bestowed no labor :
others31 have labored, and ye have entered into their labors.
39. Now many of the Samaritans from that city believed in Him, for
the word of the woman who testified : He hath told me all that I ever
did.32 40. So when the Samaritans were come to Him, they desired Him to
remain there. And He remained there two days.
41. And many more believed in Him because of His own word.
42. And they said to the woman : We now believe, not for thy say
ing,33 for we ourselves have heard Him, and we know34 that this is in
deed0 the Savior of the world.35
43. Now after two days He departed thence, and went into Galilee.
44. For Jesus Himself testified" that a prophet hath no honor in his
own country.35
45. And when He was come into Galilee, the Galileans received

30 At the time He was speaking. Some, however, take it to be the interval between sowing and reaping time.
31 St. Augustin remarks that the disciples were sent to reap where the prophets had sown:
33 Her testimony regarding her own misdeeds were not liable to exception.
33 Merely.
31 From the evidences of truth which His speech affords.
3S This sublime appellation denotes more than what the Jews understood by the term Messiah. He is not
merely the ruler of Israel, but Savior of mankind. Joseph, as His type, was so called.
33 This was the reason why He withdrew from Judea, in which Bethlehem was.
t P. "Is not this tbe Christ?" The text does not present the negative form.
1 G. P. "Then." V. B. critics. m G. P. + "and."
n Matt. 9 : 37 ; Luke 10 : 2. >O.P. + « the Christ." V. B. C. versions.
P Matt. 13 : 57 ; Mark 6:4; Luke 4 : 24.

ST. JOHN V. 293
Him,q having seen all the things which He had done at Jerusalem at the
feast : for they also went to the feast.
46. Her came again therefore into Cana of Galilee, where He made
the water wine.8 And there was a certain ruler,37 whose son was sick
at Capharnaum.
47. When he heard that Jesus was come from Judea into Galilee, he
went to Him, and prayed Him to come down ana heal his son : for he
was at Ae point of death.
48. Jesus therefore said to him : Unless ye see signs and wonders,
ye believe not.38
49. The ruler saith to Him : Lord, come down before my son die.
50. Jesus saith to him : Go, thy son liveth. The man believed the
word which Jesus said to him, and went away.
51. And as he was going down, his servants met him : and brought
word, saying, that his son lived.'
52. He asked of them therefore the hour wherein he grew better.
And they said to him : Yesterday at the seventh hour39 the fever left him.
53. The father therefore knew that it was at the same hour that
Jesus said to him : Thy son liveth : and he believed, himself and his
whole house.
54. This again the second miracle40 Jesus performed, when He was
come out of Judea into Galilee.

CHAPTER V.
CHRIST HEALS ON THE SABBATH THE MAN LANGUISHING THIRTY-EIGHT TEARS.
1. After these things was a feast1 of the Jews," and Jesus went up
to Jerusalem.

37 " A royal officer." V. regvlus is susceptible of the same meaning. P. "nobleman." He was probably an
officer ofthe tetrarch, who was sometimes styled king. The centurion, whose servant was cured at the same
place, was- a different person.
33 This reproach, which is made in the plural number, seems intended for the Jews generally, rather than
for the ruler. His faith, however, was imperfect, since he attached too much importance to tho visible pre
sence of our Lord. St. Augustin observes : " Christ reproves the man who was tepid or cold in faith, or who
had no faith at all, but was making an experiment in regard to the health of his son, to ascertain who
Christ was, and what was His power. We have heard only the words of his petition : we do not see the dis
trust of his heart: but He declared it who both heard the words, and saw the heart."
33 One o'clock p.m.
" " Sign." In Cana. G. P. A fact not dissimilar occurred in Capharnaum. See Matt. 8 : 6.
1 Many think that it was the feast of Purim, or Lots, instituted in the time of Esther to commemorate the
providential deliverance of the Jews from the massacre decreed against them. St. Irenseus, St. Chrysostom,
and St. Cyril Al., understand it of the Passover : Patrizi of the Feast of TabernacleB.
q Matt. 4 : 12 ; Mark 1 : 14; Luke 4 : 14.
r G. P. "Jesus." V. — B. C. D. versions, fathers, critics.
• Supra 2:9. ' G. P. "thy son liveth." » Ley, 23 : 5. Deut. 16 : 1.

294

ST. JOHN V.

2. Now there is at Jerusalem a pool, Probatica,2 which in Hebrew3 is
named Bethsaida,4 having five porches.
3. In these lay a great multitude of infirm,11 blind, lame, withered,5
waiting for the stirring of the water.
4. For an angel of the Lord" descended at certain times into the pool ;
and the water was stirred. And he who went down first into the pond
after the stirring of the water, was cured6 of whatever disease he had.d
5. And a certain man was there who had an infirmity7 ejght-and-
thirty years.
6. When Jesus saw him as he lay, and knew that he had been so a
long time, He saith to him : Wilt thou be healed ?
7. The infirm man answered Him : Sir, I have no man, when the
water is stirred, to put me into the pool : for whilst I am coming,
another goeth down before me.
8. Jesus saith to him : Arise, take up thy bed, and walk.
9. And immediately the man was healed : and he took up his bed,
and walked. And on that day was the sabbath.
10. The Jews therefore said to him who had been healed : It is the
sabbath ; it is not lawful for thee to take up thy bed.8e
11. He answered them : He who healed me, He said to me : Take
up thy bed, and walk.
12. They asked him, therefore : Who is that man who said to thee :
Take up thy bed, and walk ?
13. But he who was healed, knew not who it was. For Jesus had
gone aside from the crowd standing in the place.
14. Afterwards Jesus findeth him in the temple, and saith to him :
Behold thou art healed : sin no more, lest something worse befall thee.
15. The man went away, and told the Jews that it was Jesus who
had healed him.
16. Therefore did the Jews persecute Jesus,* because He did these
things on the sabbath.9
3 It is an adjective from the Greek word, signifying sheep. P. " By the sheep-market." There was a gate
ofthe city called the sheep-gate. The pond appears to have been near this gate, and, according to V., bore a
similar appellation. 3 In the vernacular language of Judea.
4 P. "Bethesda." This may be rendered : " fishing pool ;" literally: house of fishing.
6 With withered limbs.
e The evangelist plainly relates this as a miraculous fact.
' The nature of it is not declared. It was probably a total paralysis. He may not have been brought to
the pool till within a short time.
8 They dissemble the cure. Probably they had not been present at the performance of it, but had met the
man carrying his bed.
9 The Jews turned their attention from the carrying of the bed by the healed man, to the cure itself,
which, they fancied, should not have been performed on tbe sabbath.
1> G. aaicvcvvrav. P. " impotent folk." " G. P. — " of the Lord." V. A.
i This whole verse, — B. V. St. Ambrose de Sp. S. 1. i, c. vii, St. Cyril, St. Chrysostom, Euth ymius, and
Theophylact. e Exod. 20 : 11; Jer. 17 : 24.
I G. P. " and sought to Blay Him." V. — B. C. D. L. versions, from v. 18.

ST. JOHN V. 295
17. But Jesus answered them : My Father worketh until now,10 and
I work.11 18. Hereupon thereforeg the Jews sought the more to kill Him, be
cause He not only brake the sabbath," but also called God His own13
Father, making Himself equal to God.14
19. Then Jesus answered, and said to them: Truly, truly, I say to
you : The Son cannot do anything of Himself,15 but what He seeth the
Father do :16 for what things soever He doeth, these the Son also doeth
in like manner.17
20. For the Father loveth the Son, and showeth18 Him all things
which Himself doeth : and greater works than these will He show Him,
that ye may wonder.19
21. For as the Father raiseth up the dead, and giveth life :20 so the
Son also giveth life to whom He willeth.21
22. And the Father judgeth no one : but hath given all judgment to
the Son,22
23. That all may honor the Son, as they honor the Father r23 he who
honoreth not the Son, honoreth not the Father who hath sent Him.24
10 The work of creation always continues, since at every instant creatures are produced conformably to the
law which God established from the beginning. He is said to have rested from His labors at the end of six
days, because the world, being complete, no new order of beings was thenceforward produced; but the con
tinuance of each species is His perpetual work. There is no sabbath — no rest for the creating power: but
neither is there any effort, or fatigue. The will of God is His action.
11 Christ, as God, works with the Father; the operations of the Deity being indivisible. In His human na
ture He performs works of power and mercy at all times, without distinction of days.
19 According to their erroneous notions of the manner in which it should be observed.
13 They understood Him to call God His Father, not as adopted children style Him, but in the strictest
sense. 14 The equality of the Son to the Father was necessarily included in the idea of SonBhip. The Son must
have the nature of the Father, and as the Divine nature is one, He must be the same God. " He did not make
Himself equal, but the Father begot Him equal. If He made Himself equal, He would fall, as guilty of rob
bery. For he who, not being equal, wished to make himself equal to God, fell, and of an angel became a
devil." St. Augustin.
ls As by distinct and independent power. The identity of nature implies an identity of external operation.
16 As the Father is the first Divine Person, His operation is first conceived. The concurrence of the Son is
represented as an action guided by His knowledge ofthe act of the Father. St. Cyril remarks, that it is not
said that the Son cannot do anything but what the Father allows Him to do, which would imply a defect of
power, but what He sees the Father doing, which implies only knowledge. St. Augustin says : " The Father
does not do works which the Son sees, distinct from those of the Son, performed in consequence of what He
saw the Father do, but the same works are common to the Father and the Son: for He adds: what things
soever He doeth, these also the Son doeth in like manner."
11 This is here equivalent to equally.
13 In the secret council of the Eternal Mind. This conveys the idea of tbe perfect knowledge of the Son,
and His co-operation in the works of the Father. " We see," says St. Augustin, " in what manner the Father
shows to the Son what He does, since the Father does nothing unless what He does through the Son." The
Hebrews use mental for real verbs, so that to show may mean to perform, and intimate that the Father would
perform by the Son greater miracles, than the cure ofthe afflicted man, namely, the resuscitation of the dead,
13 So that yon will wonder.
20 This was not an ordinaiy occurrence. It may be referred to the future resurrection.
21 To raise the dead is amoDg the most splendid evidences of Divine power.
23 The office of judge is to be exercised by our Lord Jesus Christ.
33 The Father wishes the same Divine honors to be rendered to His Son as to Himself.
31 The neglect to honor the Son is derogatory to the worship ofthe Father, who loveth the Son,
S G. P. — D. Ct. It. Tert. V. B. critics,

296

ST. JOHN V.

24. Truly, truly, I say to you, that he who heareth My word, and
believeth Him who sent Me, hath life everlasting,25 and cometh not into
judgment,26 but passeth from death to life.27
25. Truly, truly, I say to you, that the hour cometh, and now is,
when the dead28 shall hear the voice of the Son of God, and they who
hear shall live.
26. For as the Father hath life in Himself, so He hath given to the
Son also to have life in Himself.29
27. And He hath given Him power to execute judgment,30 because
He is the Son of man.31
28. Wonder not at this, for the hour cometh32 in which all that are
in the graves shall hear the voice of the Son of God.33
29. And they who have done good shall come forth unto the resur
rection of life ; but they who have done evil, unto the resurrection of
judgment.3411 30. Of Myself I can do nothing.35 As I hear,35 so I judge :3r and
My judgment is just : because I seek not Mine own will,38 but the will
of Him' who sent Me.
31. If I testify concerning Myself, My testimony is not true.39
32. There is another40 who beareth witness of Me :k and I know that
the testimony which he giveth of Me is true.
33. Ye sent to John : and he gave testimony to the truth.

2i In its principle. To hear and believe implies docility and obedience,
31 The believer who acts according to his faith, is not liable to condemnation. St. Augustin shows from
various passages of Scripture, that judgment is here used for condemnation.
21 From the death of sin to the life of grace.
33 The dead were called to life. Those also who were spiritually dead, were restored to life by the word and
grace of Christ.
33 The Father gave to the Son to have life in Himself, even as the Father has life in Himself. The Father
and the Son are the source of life.
30 To judge with irrevocable sentence.
31 Christ, as man, is judge of tbe living and the dead, the humiliation and sufferings of the cross being
rewarded with this power over all His enemies and all mankind.
33 The end of all things was drawing nigh. This was said truly since the beginning of Christianity, which
is the last stage of the world.
33 By His archangel, Christ will call them from the tomb.
34 Condemnation.
3i Independently and apart from the Father. t
38 As the Son hears in the Eternal Council, eo He judges. The communications of the Divine Persons are
beyond comprehension. The Son is said to hear, inasmuch as the Divine Nature is communicated to Him by
the Father.
31 "He says that He can do nothing of Himself, and that He judges not otherwise than He hears; giving
us thereby to understand that His will and power are the same as those of the Father." St. Cyril Alex.
38 Pleasure and satisfaction. The Divine will is common to the three Divine Persons. The human will of
Christ was always perfectly conformable to it.
39 Worthy of confidence — calculated to gain assent.
40 John the Baptist. h Matt. 25 : 46.
¦ G. P. " the Father." V. A. B. D. K. L. versions, critics.
k Matt. 3 : 17 ; supra 1 : 15.

ST. JOHN V. 297
34. But I receive not41 testimony from man : and I say these things
that ye may be saved.42
35. He was a burning1 and shining light.43 And ye were willing for
a time to rejoice in his light.44
36. But I have a greater testimony than that of John. For the
works which the Father hath given Me to perform, the very works which
I do, give testimony of Me, that the Father hath sent Me.45
37. And the Father Himself who hath sent Me, hath borne testimony
of Me : but ye have not at any time heard His voice, nor seen His

38. And ye have not His word abiding in you :47 for whom He hath
sent, ye believe not.
39. Ye searchm the Scriptures,48 for in them ye think49 ye have life
everlasting ; and the same are they which testify concerning Me :
40. But ye will not come to Me, that ye may have life.50
41. I receive not glory from men.51
42. But I know you, that ye have not the love of God in you.
43. I am come in the name of My Father,52 and ye receive Me not :
if another shall come in his own name,53 him ye will receive.
44. How can ye believe, who receive glory one from another, and do
not seek the glory which is from God alone ?54
45. Think not that I will accuse you to the Father. There is one
who accuseth you, Moses,* in whom ye trust.53
41 I seek not human testimony: I rely not on it.
42 That you may be convinced in order to your salvation.
43 "Elias the prophet stood up as a fire, and his words burned like a torch."
44 To profit by His preaching, to glory in His ministry.
45 The miracles of Christ afforded more conclusive evidence of His Divine mission than the testimony of
John, although this was highly credible.
46 The testimony of the Father was given audibly at the baptism, transfiguration, and in some other cir
cumstances. His voice was then heard proclaiming His beloved Son. But tbe Jews generally had not heard
it. He constantly bore an inward testimony which they refused to hear. The spiritual invisible nature of
the Deity is insisted on in terms like those used by Moses with reference to tho manifestations of Sinai.
" The Divine word does not abide when it is not cherished with faith.
43 Our Lord explodes the false confidence of the Jews in the Scriptures as a certain means of salvation ;
which they could not be to such as refused to believe in Him, to whom the Scriptures bear testimony : " You
derive, He says, the greatest injury to your souls from the source from which you expect salvation : for you
read Scripture in a contentious spirit, and what might be conducive to your salvation, does not pass through
your mind." St. Cyril.
43 Falsely, as long as they believe not Him.
1,0 The Jews vainly Imagined that they had a sure title to everlasting life in the Scripture?, which they
diligently searched : whilst they could have life only by coming to Christ.
S1 He did not insist on their coming to Him through any regard for the honor which men can give.
43 By His authority.
53 Without Divine authority.
H Love of human honoris a great obstacle to faith.
sa Moses testifies against the Jews by his prophecy that God would raise up for them a prophet whom they
should hear.
I Eccl. 48:1.
m Gr. "search." G. L. admit either. Origen, Chrysostom, St. Cyril Alex, prefer the indicative. Barclay
and many critics likewise. The context supports this interpretation.
n Gen. 3 : 15; 22 : 18; 49 : 10; Deut. 18 : 5.

298 ST. JOHN VI.
46. For if ye did believe Moses,56 ye would believe Me also : for he
wrote concerning Me.
47. But if ye do not believe his writings, how will ye believe My
words ?57

CHAPTEE VI.
CHRIST FEEDS FIVE THOUSAND WITH FIVE LOAVES : HE WALKS UPON THE SEA, AND
DISCOURSES OF THE BREAD OF LIFE.
1. After these things Jesus went over the lake1 of Galilee," which
is that of Tiberias :
2. And a great crowd followed Him, because they saw theb miracles
which He performed on those who were infirm."
3. Jesus therefore went up the mountain, and there sat with His
disciples. 4. Now the passover, the festival day2 of the Jews, was at hand.
5. When Jesus therefore lifted up His eyes, and saw that a great
crowd was coming to Him, He said to Philip : Whence shall we buy'
bread, that these may eat ?
6. And this He said to try him : for He Himself knew what He
would do.
7. Philip answered Him: Loaves to the amount of two hundred
shillings are not sufficient for them, that every oned may take a little.
8. One of His disciples, Andrew, the brother of Simon Peter, saith
to Him :
9. There is a boy here who hath five barley loaves, and two fishes' :
but what are these among so many?
10. Then Jesus said: Make the men sit0 down. Now there was
much grass in the place. The men therefore sat down, in number about
five thousand.
11. And Jesus took the loaves : and when He had given thanks, He

K Fully and truly.
" The writings of Moses were, for the Jews, more persuasive than the words of Christ, since they were
recommended to their veneration hy the immemorial tradition of their ancestors : whilst He appeared in a
condition ill suited to their carnal views of the Messiah. If then they believed not in Him, convinced by
the writings which they so highly venerated, how could it be hoped that they would yield to His own decla
rations, against which their prejudices were arrayed?
1 The return of our Lord from Jerusalem is not distinctly stated.
3 The chief festival. This remark would have been superfluous for Jews ; but was opportune in a work
written at a time when the converts from Paganism were numerous.
» Matt. 14 : 13; Mark 6 : 32 ; Luke 9 : 10.
b G. P. " His." V. 6 MSS. versions, critics. c Supra 6 : 3.
a G. P. " of them." V. — A. B. L. versions. = Lit. " fall."

ST. JOHN VI. 299
distributedf to those who were seated : in like manner also of the fishes,
as much as they would.
12. And when they were filled, He said to His disciples : Gather up
the broken meat, which remaineth, lest it be lost.
13. They gathered up, therefore, and filled twelve baskets with the
broken meat, of the five barley loaves, which remained over and above
to those who had eaten.
14. Now those men, when they had seen what a sign3 Jesus had per
formed, said : This is, of a truth, the prophet who is to come into the
world. 15. Jesus, therefore, knowing that they would come to take Him by
force,4 and make Him king,6 fled again5 into the mountain by Himself.
16. And when evening was come, His disciples went down to the sea.
17. And when they had gone up into a boat, they were coming over
the lake to Capharnaum,0 and it was now dark, and Jesus was not
come to them.
18. And the sea was swelled, by reason of a great wind that blew.
19. When they had rowed therefore about twenty-five or thirty fur
longs, they see Jesus walking on the sea, and drawing nigh to the boat,
and they were afraid.7
20. But He saith to them : It is I : be not afraid.
21. They received8 Himh therefore eagerly into the boat : and pre
sently the boat was at the land to which they were going.
22. The next day the crowd that stood on the other side of the sea,
saw9 that there was no other boat there but one," and that Jesus had
not entered into the boat with His disciples, but that His disciples were
gone away alone.10
23. But other boats came in11 from Tiberias, near the place where
they had eaten the bread, the Lord giving thanks.12
24. When therefore the crowd saw that Jesus was not there, nor His

3 Miracle.
• Fancying that the Messiah should be an earthly king, they would force Jesus to assume the title and
badges of royalty. He, however, was ruler of a sublimer empire.
8 He returned to the mountain : He had not fled before this time.
° According to Mark, their course was directed to Bethsaida. As the two places were near, they may have
intended to put in at one place, and sail on to tho other : or they may have been driven to another.
t Imagining it to be a phantom.
8 They prayed Him to come into the boat, and accordingly Ho entered into it.
9 They knew that they had only seen one boat there on the preceding evening
10 They were lost in amazement at not finding Jesus, since He had not embarked in the only vessel which
had been there on the preceding day, in which the apostles embarked.
11 Subsequently— on the day following. M That is, after the Lord had blessed it.
I G. P. + "to the disciples, and the disciples to thom." V. A. B. L. versions, from Matt. 14 : 19 ; Mark
6 : 41 ; Luke 9 : 16. Critics differ.
s Matt. 14 : 23 ; Mark 6 : 46. ,
1 Matt. 14 : 32. P. " they received Him willingly." fiScXov \al3eTv.
i G. P. " save that one whereinto His disciples were entered." V. — A. B. L. MSS. versions, critics.

300 ST. JOHN VI.
disciples, theyk took shipping," and came,to Capharnaum, seeking for
Jesus. 25. And when they had found Him on the other side of' the lake,
they say to Him : Rabbi, when didst Thou come hither ?M
26. Jesus answered them," and said : Truly, truly, I say to you, ye
seek Me, not because ye have seen signs,16 but because ye have eaten
of the loaves, and have been filled.
27. Labor not for the food which perisheth,17 but for that which en
dureth to life everlasting, which the Son of man will give you. For
Him hath the Father, God, sealed.18 1
28. They said therefore to Him : What shall we do that we may work
the works of God ?
29. Jesus answered, and said to them : This is the workm of God,
that ye believe in Him whom He hath sent.39
30. They said therefore to Him : What sign20 therefore dost Thou
perform that we may see, and believe Thee ? what dost Thou work ?21
31. Our fathers ate manna in the desert, as it is written : He gave
them bread from heaven to eat."
32. Then Jesus said to them : Truly, truly, I say to you : Moses
gave you not the0 bread from heaven,22 but My Father giveth you the
true bread from heaven.23
33. For the bread of God24 is that whichp cometh down from heaven,
and giveth life to the world.
34. They said therefore to Him : Lord, give us this bread always.

13 They embarked on the boats that had come in.
11 They wished to ascertain in what manner He had crossed the lake.
IS Our Lord did not answer their question, not choosing to disclose to them the miraculous manner in which
He had crossed the lake. He took occasion to reproach them with their earthly views.
13 Not as believers, on account ofthe miracles which they had seen.
" They sought another miraculous multiplication of loaves. Christ exhorts them rather to seek nourish
ment for their souls. " You seek Me for some object : seek Me for Myself. He insinuates that He Himself
is the food. You expected, I suppose, to eat bread again, to sit down again to a repast, to satisfy your
hunger." St. Augustin.
18 Vouched for by a sealed commission. The miracles which He wrought were Divine seals of His com
mission from the Father. Some have supposed that reference is made to the Egyptian practice of sealing the
victim for sacrifice.
19 Faith is called a work, that is, an act of the mind and will. " He would not distinguish faith from a
work, but He designated it a work, because it is faith itself which works through love." St. Augustin.
20 Miracle.
21 They ask for miracles, in attestation of His authority, as if they had not witnessed any, although the
multiplication of the loaves had occurred so recently.
22 He intimates that the manna could not he strictly styled bread from heaven, but was so called because
it fell miraculously from the atmosphere.
23 Spiritual food — Christ, the true nourishment of the soul. " The bread which the manna signified, the
Lord Jesus Himself." St. Augustin.
34 Bread given by God.
k G. P. " also." V. 8 MSS. versions, critics. 1 Matt. 3 : 17 ; 17 : 5 ; supra 3 : 33.
m 1 Jehn 3 : 23. « Exod. 16 : 12 ; Numb. 11 : 7 ; Ps. 77 : 24 ; Wisd. 15 : 20.
o P. "that bread." Campbell says: " that" is quite unwarranted.
p P. " He who cometh." G. V. Our Lord did not yet point directly to Himself.

ST. JOHN VI. 301
35. And Jesus said to them : I am the bread of life :'T he who cometh
to Me25 shall not hunger,16 and he who believeth in Me, shall never thirst.
36. But I said to you, that ye also have seen Me, and ye believe not.27
37. All28 that the Father giveth Me,29 shall come to Me;30 and him
that cometh to Me, I will not cast out.31
38. Because I have come down from heaven, not to do Mine own
will,32 but the will of Him who sent Me. ^
39. Now this is the will of the Father who sent Me, that of all that
He hath given Me, I should lose nothing, but should raise it up again
on the last day.33
40. And this is the will of My Father who sent Me : that every one
who seeth the Son, and believeth in Him, may have life everlasting, and
I will raise him up on the last day.
41. The Jews therefore murmured at Him, because He had said : I
am the [living]' bread which came down from heaven.34
42. 'And they said : Is not this Jesus, the son of Joseph,8 whose
father and mother we know ? How then doth He say : I came down
from heaven 1
43. Jesus therefore answered, and said to them : Murmur not among
yourselves. 44. No man can come to Me, unless the Father who sent Me, draw
him,35 and I will raise him up on the last day.
45. It is written in the36 prophets :' And they shall all be taught of
God. Every one" who hath heard of the Father, and hath learned,37
cometh to Me.

3" By faith and love. ^ The devoted believer need not desire earthly enjoyments.
21 Although they saw Him, they did not believe in Him.
33 " Every one." The neuter gender is put for the masculine; or is used to include collections of men,
such as nations, which are drawn effectually to tho faith.
39 By what mysterious counsel the Father gives men to His Son, it is not for us to define : doubtless, it is
justly and mercifully.
30 All who are so given by the Father, will surely come to Christ; but freely, by yielding to the grace
which draws them. "He who practises humility, is given to Christ: such a one Christ receives: he who is
not humble is far from the Master of humility." St. Augustin.
31 No one, however wretched, will be cast forth from the house ofthe Redeemer, if he bo penitent.
33 Not to act capriciously, but according to the eternal counsels of the Deity. The will of the Father and
of the Son is one : the human will of Christ is conformable to the Divine will.
33 The resurrection generally denotes the rising of the just to glory. The wicked will also rise, but to pun
ishment. 94 Christ is the support of the soul, by His grace nourishing unto life eternal those who believe in Ilim,
and love Him.
31 He insinuates that faith in Him cannot be had without Divine illumination and attraction.
35 In the book of the prophets.
3T By acquiescing with docility in the Divine inspiration. "The revelation ofthe Father is itself a drawing
ofthe soul to God . . . for what does the soul more ardently desire than truth? . . . See how the Father
draws. By teaching the soul He delights her, not imposing any necessity." St. Augustin.
q Eccl. 24 : 29. r From v. 51.
s Matt. 13 : 55 ; Mark 6:3. ' Isai. 54 : 13.
u G. P. " therefore." V. — B. C. D. K. L. S. T. vers, critics.

302 ST. JOHN VI.
46. Not that any one hath seen the Father, but He who is of God,38v
He hath seen the Father.
47. Truly, truly, I say to you : He who believeth in Me hath ever
lasting life.39
48. I am the bread of life.
49. Your fathers ate the manna in the desert, and died.w
£ 50. This is the bread which cometh down from heaven, that if any
man eat of it, he may not die.
51. I am the living bread, which came down from heaven.40
52. If any man eat of this bread, he shall live forever :41 and the
bread which I will give is My flesh* for the life of the world.
53. The Jews, therefore, disputed42 among themselves, saying : How
can this man give us His flesh to eat ?
54. Then Jesus said to them : Truly, truly, I say to you : Unless ye
eat the flesh of the Son of man, and drink His Mood, ye shall not have*
life43 in you.
55. He who eateth My flesh, and drinketh My blood, hath everlasting
life :44 and I will raise him up on the last day.
56. For My fleshz is true food,45 and My blood is true drink.
57. He who eateth My flesh, and drinketh My blood, abideth in Me,
and I in him.46
58. As the Father who liveth sent Me, and I live by the Father, so
he that eateth Me, the same also shall live by Me.47
38 The Son of God. 3S In its principle.
40 The assumption of human nature by the Divine Word leads us to say, that He came down from heaven,
although the Deity is everywhere.
41 The effect of this Divine nourishment is eternal life. Many deprive themselves of it by receiving it un
worthily, or by relapsing into sin. " We also," Bays St. Augustin, " at this day receive a visible food: but
the sacrament must be distinguished from its virtue. How many receive at the altar, and die ; and dio even
in the act of receiving I Wherefore the apostle says: 'he eateth and drinketh condemnation to himself.'
The morsel given by the Lord to Judas, was not poison. Yet he received it, and on his receiving it, the
enemy took possession of him, not because he received something bad, but because he, a wicked man, un
worthily received what was good: see then, brethren, eat the heavenly bread spiritually; come with inno
cence to the altar.' '
13 "Contended." It may be that some supported the proposition which Christ had laid down, although
with no definite view as to its meaning. St. Cyril observes: "Let us derive advantage from the sins of
others, and embracing the mysteries with firm faith, never, in matters so sublime, either think or utter that
question: how?"
49 Without the reception of the flesh and blood of Christ — at least in desire — the soul has not the life of
grace, and has no title to everlasting life. " Inasmuch as tbe flesh of the Savior, being united with the Word
of God, which is naturally the life, has been made life-giving, when we eat it, then we have life in us, being
united with that which has been made life." St. Cyril Alex.
44 In its germ and pledge.
46 The flesh of Christ is truly the nourishment of the soul.
43 The union of the soul with Christ is most intimate, when Bhe is nourished with His flesh and blood. St.
Cyril Alex, compares it to the commingling of melted wax. In like manner, " whoever receives the flesh and
blood of Christ, is united with Him in such a way that Christ is in him, and he is in Christ."
41 He who eateth Christ, shall live through Him, since he partakes of His life, being united with Him.
v Matt. 11 : 27. w Exod. 16 : 13.
s- G. P. + " which I will give." V. B. C. D. L. T. versions, Eth. Sahid. fathers.
Y G. P. " ye have no life." z 1 Cor. 11 : 27.

ST. JOHN VI. 303
59. This is the bread which came down from heaven. Not as your
fathers ate the manna, and died. Ho who eateth this bread, shall live
forever.48 60. These things He said teaching in the synagogue at Capharnaum.
61. Many, therefore, of His disciples49 hearing it, said: This saying
is hard,60 and who can hear it ?51
62. But Jesus knowing in Himself52 that His disciples murmured at
this, said to them : Doth this scandalize you ?H
63. What if ye shall see the Son of man ascend up where He was be
fore ?M
64. It is the Spirit that quickeneth ;6S the flesh66 profiteth nothing ;
the words which I have spokenaa to you, are spirit and life.67
65. But there are some of you who believe not. For Jesus knew
from the beginning who they were that did not believe, and who he was
that would betray Him.
66. And He said : Therefore did I say to you, that no man can come
to Me, unless it be given him by My Father.
67. After this many of His disciples went back, and walked no more
with Him.
68. Then Jesus said to the twelve : Will ye also go away ?
69. Simon Peter, therefore, answered Him : Lord, to whom shall we
go ? Thou hast the words of eternal life.

" Not by His word alone, but also by the touch, He raised the dead, in order to show that His body also had
a life-giving virtue, since by its mere touch, what was in a decomposed state was restored to life : shall we
not then live, since we taste of that flesh, and eat it." St. Cyril Alex.
48 This closes the narrative of what passed in the synagogue. " What is further added seems to have been
delivered after our Lord had left the synagogue. Lampe thinks it was in private." Bloomfield.
43 The seventy-two, or rather the disciples generally. The extraordinary language used by Christ in the
synagogue, was reported among His disciples, and gave occasion to murmurs, and even to numerous desertions-
30 Difficult of acceptation and belief. St. Augustin supposes that they thought that Jesus meant to distri
bute to His followers His flesh cut into pieces.
31 Who can assent to it?
53 The disciples did not openly reject it : at least tbey did not venture to manifest to our Lord their un
belief. He knew it, as the secrets of hearts lay open to Him.
63 Does this shock you? does it make you waver in faith?
34 The ascension is pointed to as an evidence ofthe Divine authority of Christ, and ofthe truth ofthe mys
tery which He had proposed. "If, contrary to nature, My body shall ascend into heaven, what can prevent
its imparting life, contrary to nature?" St. Cyril Alex.
35 This may be understood ofthe Divine Spirit, who gives life and understanding, or of the spiritual man,
Divinely enlightened.
80 The natural man : the man of carnal views and affections.
" As the soul is to the body the source of life, so the words of Christ concerning the eating of His flesh and
blood, are spiritual and life-giving. They can only be received by such as are enlightened by the Divine
Spirit. Tho carnal man who is guided by mere reason and sense, cannot embrace them with faith. " The
flesh of all others truly profiteth nothing ; but the flesh of Christ, because the only begotten Son of God
dwells in it, can alone give lite." St. Cyril Alex. "The flesh profiteth nothing, as they understood it, as it
is torn in pieces in a corpse, or as it is sold in the shambles, not as it is animated by the Spirit ..... If tho
flesh profiteth nothing, the Word would not have become flesh, and dwelt among us." St. Augustin.
aa G. P. "I speak." V. B. C. D. K. L. T. versions, critics.

304 ST. JOHN VII.
70. And we believe, and knowS8bb that Thou art the Christ, the Son
of co God.59
71. Jesus answered them: Have not I chosen you twelve? And
one of you is a devil.60
72. Now He meant Judas Iscariot, the son of Simon : for this man,
one of the twelve, was about to betray Him.

CHAPTER VII.
CHRIST GOES UP TO THE FEAST Or THE TABERNACLES : HE TEACHES IN THE TEMPLE.
1. After these things Jesus went about in Galilee ; for He would
not go about in Judea, because the Jews sought to kill Him.
2. Now the Jewish feast of tabernacles1 was at hand.
3. And His brethren2 said to Him : Pass from hence, and go into
Judea : that Thy disciples also may see Thy works which Thou doest.
4. For no man doeth anything in secret, and3 he himself seeketh to
be known openly. If Thou doest these things, manifest Thyself to the
world. 5. For neither did His brethren4 believe in Him.
6. Then Jesus said to them : My time5 is not yet come : but your
time is always ready.8
7. The world cannot hate you ; but Me it hateth : because I bear
testimony of it, that its works are evil.
8. Go ye up to this feast ; but I go not upa to this feast :7 because
My time is not yet accomplished.
9. When He had said these things,1' He Himself remained in Galilee.

38 G. here expresses the habitual state of mind. M The only begotten of the Father.
30 He was such in the perverse disposition of his mind. .
1 It was celebrated in September. In memory of their forefathers having encamped in the wilderness,
tbey dwelt in temporary tents around the city.
3 " When you hear of the brethren of the Lord, think of the kindred of Mary, not of any children of her :
for as in the tomb, where the body of the Lord was placed, no one was laid before or afterwards, so the womb
of Mary neither before nor afterwards conceived anything mortal." St. Augustin.
3 Whilst.
4 Generally, or firmly. Some of His relations believed partially, although as yet His divinity was not fully
declared to them.
3 For public manifestation.
9 As you have no Divine mission to accomplish.
* Our Lord declined to go up openly, as they had proposed.
Mb Matt. 16 : 16; Mark 8 : 29; Luke 9 : 20.
M G. P. " the living." V. — B. C. D. L. St. Cyril Alex, versions, critics.
» G. P. " yet." V. — D. K. Copt. Sax. Ethiop.
l> G. P. + "unto them, He abode." V. D. K. L. 1. versions.

ST. JOHN VII. 305
10. But after His brethren had gone up, then He also went up to
the feast, not openly, but as in secret.
11. The Jews, therefore, sought Him at the feast, and said : Where
is He? 12. And there was much murmuring8 among the crowds concerning
Him. For some said : He is a good man. And others said : No, but
He seduceth the people.
13. Yet no man spake openly of Him, for fear of the9 Jews.
14. Now, about the middle of the festival,10 Jesus went up into the
temple, and taught.11
15. And0 the Jews wondered, saying : How doth this man know let
ters,12 having never learned ?
16. Jesus answered them, and said : My doctrine is not Mine,13 but
His who sent Me.
17. If any man will do His will,14 he shall know of the doctrine,
whether it be of God, or whether I speak of Myself.
18. He who speaketh of himself, seeketh his own glory : but he that
seeketh the glory of him who sent him, he is true, and there is no
wrong15 in him.
19. Did not Moses give you the law ?d and none of you keepeth
the law.
20. Why seek ye to kill Me ?° The crowd answered and said : Thou
hast a devil :1S who seeketh to kill Thee ?
21. Jesus answered, and said to them : I have done one work,17 and
ye all wonder.18
22. Therefore' Moses gave you circumcision (not because it is from
Moses, but from the fathers),19 and on the sabbath day ye circumcise a
man :

8 Whispering.
9 None spoke in a very marked way in defence of Christ, fearing the Jewish leaders, and the multitude.
They, however, freely communicated their various views in private.
10 The feast lasted seven days. The eighth day was also celebrated, although not in tents, wherefore the
feast was counted as of eight days.
11 The appearance of our Lord at this time may not have been attended with the same danger as at the
commencement, when the plans of the Jewish leaders might be executed with less public excitement.
13 The Scriptures, which He freely quoted.
13 Not of His own invention.
14 A disposition to do the Divine will is a sure means to obtain the knowledge of saving truth. It is, how
ever, a fruit of grace, not a mere natural quality.
13 Falsehood — prevarication. This is a general proposition, wherein tbe fidelity of a disinterested unam
bitious messenger is affirmed. Our Lord is the faithful messenger, who 6eeks the glory of His Father — not
any private satisfaction, unconnected with the Divine glory.
13 Thou art possessed by a devil.
" The cure of the infirm man on the sabbath.
18 Tou are shocked at it, because it was performed on the sabbath.
13 Prescribed to Abraham, before the law was given through Moses, and practised by Isaac and Jacob.
c Critics. 'Om/. P. V. i Exod. 24:3.
e Supra 5: 16. ' P. V. Chrysostom. Critics: "ye wonder on account of it."
20

306 ST. JOHN VII.
23. If a man receive circumcision on the sabbath day,20 that the law
of Moses21 may not be broken, are ye angry with Me because I have
healed the whole man22 on the sabbath day ?
24. Judge not according to the appearance;23 but judge the just
judgment. 25. Some therefore of Jerusalem said: Is not this He whom they
seek to put to death ?
26. And behold He speaketh openly, and they say nothing to Him;.
Have the rulers known of a truth that this is theB Christ ?
27. But we know of this man whence He is : but when the Christ
cometh, no man knowethh whence He is.24
28. Jesus therefore cried out in the temple, teaching and saying :
Ye both know Me, and ye know whence I am f5 and I am not come of
Myself ; but He that sent Me is true, whom ye know not.26
29. I know Him, because I am from Him, and He hath sent Me.
30. They sought therefore to apprehend Him: and27 no man laid
hands on Him,28 because His hour was not yet come.29
31. But many of the people believed in Him, and said : When the
Christ cometh, will He do more signs30 than1 this man doeth ?
32. The Pharisees heard the people murmuring in this way31 concern
ing Him ; and the rulersk and Pharisees sent officers to apprehend Him.
33. Jesus therefore said to them : Yet a little while I am with you :
and I go to Him who sent Me.
34. Ye will seek Me,1 and not find Me : and where I am, ye cannot
come. 35. The Jews therefore said among themselves : Whither will He go,
that we shall not find Him ? will He go among the dispersed Gentiles,™
and teach the Gentiles ?
30 When it is the eighth day from the birth of the infant.
31 The Mosaic law enjoined circumcision, although it did not originate it. It was performed on the sabbath
to avoid failure in observing the legal prescription, St. Cyril thinks that the words should be transposed.
Their mistaken zeal that the Mosaic law concerning the sabbath should not be broken, was the cause of
their anger against Christ.
33 The man who was disabled in all his limbs.
23 From human considerations, from prejudice against persons.
21 The source of this common persuasion is not ascertained. Some conjecture that it may have arisen from
the prophecy of Isaiah concerning the conception of Emmanuel; or from his demand: "Who shall declare
His generation?"
26 Our Lord tells them that they know whence He comes, and His claims to authority, which were such
aB deserved their assent.
23 They knew Him not practically, because they refused to recognize His Son.
21 Nevertheless.
33 They were mysteriously withheld from accomplishing their design.
29 The time in which, according to the Eternal counsel, He was to be delivered over to His enemies.
30 Miracles. 31 Afterwards.
5 G. P. « very." V. — B. D. K. L. T. X. MSS. versions, critics.
h Isaiah 7: 14; 53: 8.
i G. P. " those." V. — 3 MSS. versions. K}.P.« the chief priests." MSS. vary.
1 Infra 13 : 33.
" P. " unto the dispersed among the Gentiles." It is understood by some of the Gentiles themselves.

ST. JOHN VII. 307
36. What is this saying which He hath said : Ye will seek Me, and
not find Me : and where I am, ye cannot come ?
37. And on the last day, the great32 day of the feast, Jesus stood and
cried, saying : If any one thirst, let him come to Me, and drink.
38. He who believeth in Me, as the Scripture saith : From his belly
shall flow rivers of living water.33
39. Now this He said of the Spirit which they would receive who be
lieved in Him : for as yet the11 Spirit34 was not given,0 because Jesus
was not yet glorified.35
40. Of that crowdp therefore, when they had heard these words* of
His, some said : This is the prophet36 indeed.
41. Others said : This is the Christ. But some said : Doth the
Christ come from Galilee ?
42. Doth not the Scripture say, that the Christ cometh of the seed
of David, and from Bethlehem, r the town where David was ?37
43. So there arose a dissension38 among the people because of Him.
44. And some of them wished to apprehend Him : but no man laid
hands upon Him.
45. The officers therefore came to the chief priests and the Pharisees.
And they said to them : Why have ye not brought Him ?
46. The officers answered : Never did man speak like this man.39
47. The Pharisees therefore answered them : Are ye also seduced ?
48. Hath any one ofthe rulers, or ofthe Pharisees, believed in Him ?40
49. But this crowd that knoweth not the law, are accursed.41
50. Nicodemus, he that came to Him8 by night,' who was one of
them, said to them :

32 The last day of the solemnity, which was a great feast. The conclusion of all the great festivals was
solemn, and especially of the feast of Tabernacles, as being the last ofthe festivals of the year.
33 No passage of this precise import is found in Scripture: but the reference may be understood of those
passages which point to Christ as the great prophet, or which signify the abundant effusion of the Holy
Spirit. The allusion was not uncommon with the Hebrews, and presented nothing revolting to their minds.
34 The meaning is that the grace ofthe Holy Spirit was not yet poured out abundantly as it was to be after
the resurrection of Christ.
35 His human nature was not yet in a glorious state, as after His resurrection.
33 The special forerunner, or companion ofthe Messiah.
31 Thus they point to the very birth-place of Jesus, whom they erroneously supposed to be a Galilean.
38 Lit. " a schism :" that is, division.
39 The sublime and persuasive wisdom of His words so charmed the officers that they durst not attempt to
arrest Him.
43 The argument, which is furnished by the unbelief of those occupying distinguished stations, is weak.
Their eminence makes them dread more public censure, to which they are more exposed : and their attach
ment to honor and the enjoyments of life is proportioned to their worldly advantages.
41 The mass of the people are despised as ignorant, and execrated by the unbelieving great ones, who are
insensible to their own blindness and folly.
n G. P. " the Holy Ghost." V. — K. T. MSS. versions.
o G. P. "given." V. B. Syr. Sax. P G. P. + " many." V. B. D. L. T. MSS. versions.
q G. P. " this saying." V. B. D. B. G. L. M. T. r Mich. 5:2; Matt. 2 : 6.
» P. " Jesus." V. MSS. critics. ' Supra 3 : 2.

308 ST. JOHN VIII.
51. Doth our law condemn any man, unless it first hear" him, and
know what he doeth ?T
52. They answered, and said to him: Art thou also a Galilean?
Search the Scriptures,w and see that no prophet riseth out of Galilee.
53. And they returned every man* to his own house.42

CHAPTER VIII.
THE WOMAN TAKES IN ADULTERY. CHRIST JUSTIFIES HIS DOCTRINE.
1. And Jesus went to Mount Olivet.1
2. And early in the morning He came again into the temple, and all
the people2 came to Him, and He sat down and taught them.
3. And the scribes and Pharisees bring to Him a woman taken in
adultery,1 and they set her in the midst.
4. And they said to Him : Teacher, this woman hath been just now
caughtb in adultery.
5. Now Moses, in the law, commanded us to stone3 such a one.0
What then sayest Thou ?
6. And this they said tempting Him, that they might accuse Him."
But Jesus stooping down,6 wrote with his finger on the ground.
7. When therefore they continued asking Him, He looked up, and
said to them : He that is without sin6 among you, let him first cast the
stoned at her.7
8. And again stooping down, He wrote on the ground.
9. When they heard0 this, they went out one by one, beginning with
the eldest/ And Jesus alone remained,8 and the woman standing in
the midst.

43 The meeting was broken up, without any measure being adopted.
1 His usual retreat for prayer at night. 3 Great numbers.
3 This special punishment was prescribed in case the woman was betrothed. Death was the punishment
of all adultery.
4 Should Christ approve of the punishment, He was open to censure for extreme rigor : should He dissuade
from inflicting it, He was likely to be regarded as an enemy ofthe law.
s As paying no attention to their insidious question.
3 Of impurity.
7 The casting ofthe first stone by the accuser or chief witness, was a signal for a general attack.
8 The accusers, but not the people generally, having departed.
u G. P. "before it hear." V. B. D. K. L. T. v Deut. 17 : 8 ; 19 : 15.
w G. P. — V. D. x G-. P. "every man returned."
* MSS. — V. D. Ethiop. Arm. Ambrose, Jerome, Augustin, mention the fact.
1> G. P. " in the very act." c Deut. 22 : 2i ; Lev. 20 : 10.
i Deut. 17 : 7.
e G. P. " being convicted by their own conscience." V. — D. M. U. Syr. Sax. Ethiop.
f G. P. + " unto the last." V. D. E. H. K. M.

ST. JOHN VIII. 309
10. Then Jesus looking up,g said to her : Woman, where are they
who accused thee ? Hath no one condemned thee ?
11. And she said : No one, Lord. And Jesus said : Neither will I
condemn thee.9 Go, sin now11 no more.
12. Again therefore Jesus spake to them, saying : I am the light of
the world :' he who followeth Me, -walketh notk in darkness, but shall
have the light of life.
13. The Pharisees therefore said to Him : Thou givest testimony of
Thyself: Thy testimony is not true.
14. Jesus answered, and said to them : Although I give testimony
of Myself, My testimony is true ;10 for I know whence I came, and
whither I go :u but ye know not whence I come, or1 whither I go.12
15. Ye judge according to the flesh :13 I judge no man.14
16. And if I do judge, My judgment is true : because I am not alone,
but I and the Father who sent Me. ,
17. And in your law it is written, that the testimony of two men is
true.m 18. I am one who give testimony of Myself: and the Father who
sent Me, giveth testimony of Me.
19. They said therefore to Him : Where is Thy Father ? Jesus an
swered : Ye know neither Me, nor My Father : if ye knew Me, ye
would know My Father also.
20. Jesus spake these words in the treasury, teaching in the temple :
and no man laid hands on Him, because His hour was not yet come.
21. Again therefore, Jesus said to them : I go, and ye will seek Me,
and ye will die in your sin.n Whither I go, ye cannot come.
22. The Jews therefore, said: Will He kill Himself, because He
said :° Whither I go, ye cannot come ?
23. And He said to them : Ye are from beneath, I am from above.
Ye are of this world; I am not of this world.
24. Therefore I said to you, that ye will die in your sins. For if ye
believe not that I am,15 ye will die in your sin.p

9 To legal punishment Her moral guilt was manifest.
10 Worthy of belief.
11 The Divine mission of Christ, which He proved by His works, entitled His testimony to confidence.
13 Because they did not attend to His works. 13 As carnal men.
" Eashly and capriciously.
" This expression: "I am," occurs three times in this discourse, v. 2-1, 28, 58. St. Augustin considers it
to be used absolutely as in Exodus 3 : 14, to denote essential being. It may be understood of His Messiah-
ship and Sonship. Supra 4 : 26.
[G.J. + " and saw none but the woman." V. D. E. G. H. K. Syr. Sax. Copt. Arm.
h G. P. — V. D. M.U.Syr. It. ¦ 1 John 1 : 5.
t G. P. " shall not walk." ' G. P. " and." V. D. K. T. X. versions, critics.
n> Deut. 17 :6; 19: 15; Matt. 18 :16; 2 Cor. 13 : 1 ; Heb. 10:28.
n P. "sins." V. MSS. critics. ° G. P- " saith."
p G. P. " sins."

310 ST. JOHN VIII.
25. They said therefore to Him: Who art Thou? Jesus said to
them : As from the beginning,16 1 also say to you.9
26. Many things I have to speak, and to judge of you. But He who
sent Me is true : and the things I have heard of Him, these same I
speak17 in the world.1
27. And they did not understand that He called God His Father.3
28. Jesus therefore said to them : When ye shall have lifted up the
Son of man,18 then will ye know that I am,19 and that I do nothing of
Myself: but as the* Father hath taught Me,20 these things do I speak.
29. And He that sent Me, is with Me, and Heu hath not left Me
alone : for I do always the things which please Him.
30. When He spake these things, many believed in Him.
31. Then Jesus said to those Jews who believed Him : If ye continue
in My word,21 ye will be My disciples indeed :
32. And ye, will know the truth, and the truth will make you free.
33. They answered Him : We are the seed of Abraham, and we have
never been slaves to any man.22 How sayest Thou : ye shall be free ?
34. Jesus answered them : Truly, truly, I say to you, that whoever
committeth sin, is the slave of sin.T
35. Now the slave abideth not in the house forever : but the son
abideth forever.
36". If therefore the Son make you free, ye will be free indeed.23
37. I know that ye are the children of Abraham : but ye seek to
kill Me, because My word hath no place in you.
38. I speak that which I have seen with My Father : and ye do the
things* which ye have seen with your father.
39. They answered, and said to Him : Abraham is our father. Jesus
saith to them :' If ye are children of Abraham,1 do7 the works of Abra
ham.

13 This sentence is extremely obscure. It is generally taken to mean that He is what from the commence
ment He had declared, and still affirmed. Infra 9 : 31.
17 The words of Christ were the expression of Divine truth.
18 On the cross.
13 What I declare Myself, — the Messiah, Son of God. St. Augustin takes it more absolutely: God, Essential
Being. 30 By the communication made to His human nature. 01 Faithful to My teaching.
S3 They were subject to the Romans, who, however, allowed them to enjoy their own institutions and laws.
33 As a son, heir to the estate, can set free the slaves, when they are come under his authority, so can
Christ free those who are bondmen of sin.
q P. " Even the same that I said unto you from the beginning."
r Kom. 3:4. « G. P. " that He spake to them of the Father."
t G. P. " My." V. D. L. T. versions. u G. P. " the Father." V. B. D. L. T. X. versions.
v Horn. 6 : 15, 16 ; 2 Pet. 2 : 19.
w G. P. " that which." V. C. D. K. X. Origen, Cyril, Chrysostom.
x G. P. "If ye were Abraham's children." V. B. D. L. Origen.
y P. " ye would do." Critics. V. Aug. Or. It.

ST. JOHN VIII. 311
40. But now ye seek to kill Me, a man24 who have spoken the truth
to you, which I have heard from God : this25 Abraham did not.
41. Ye do the works of your father. They said therefore to Him :
We are not born of fornication :s6 we have one Father, God.
42. Jesus therefore8 said to them: If God were your Father, ye
would, indeed, love Me : for I proceeded, and am come from God : and
I came not of Myself, but He sent Me.
43. Why do ye not know My speech ? Because ye cannot hear"
My word.
44. Ye are of your father"11 the devil,28 and the desires of your father1*
ye wish to fulfil. He was a murderer from the beginning,29 and he
stood not in the truth: because truth is not in him. When he speaketh
a lie, he speaketh of his own, for he is a liar, and the father of it.
45. But00 if I say the truth, ye believe Me not.
46. Which of you shall convict Me of sin ?da If I say the truth of
you, why do ye not believe Me ?
47. He that is of God, heareth the words of God.eo Therefore ye
hear them not, because ye are not of God.
48. The Jews therefore" answered, and said to Him : Do not we say
well that Thou art a Samaritan,30 and hast a devil ?
49. Jesus answered : I have not a devil : but I honor My Father,
and ye have dishonored Me.
50. But I seek not Mine own glory : there is one who seeketh and
judgeth. 51. Truly, truly, I say to you: If any man keep My word, he shall
not see death ever.
52. The Jews therefore said : Now we know that Thou hast a devil.
Abraham is dead, and the prophets ; and Thou sayest : If any man keep
My word, he shall not taste death ever.
53. Art Thou greater than our father Abraham, who is dead ? and
the prophets are dead. Whom dost Thou make Thyself ?
54. Jesus answered : If I glorify Myself, My glory is nothing. It
is My Father that glorifieth Me, of whom ye say that He is yourge God.
34 Our Lord here speaks of Himself in His humblest character, as a Divinely commissioned teacher.
25 This, namely, he did not seek to kill the teacher of truth.
26 Not idolaters. Adultery was the familiar image of idolatry.
31 They could not receive His word, on account of their evil dispositions.
29 "Behold, why you are his children, because you cherish such desires, not that you are born of him."
St. Augustin. Our Lord by this severe reproach shows the depth of their malice.
23 The devil caused the death of Eve by tempting her to disobey, and of Adam through her agency. They
became mortal. He also tempted Cain to murder Abel.
33 As the Samaritans were in a state of schism, it was a term of reproach to call one by their name.
z G. P. — V. B. C. H. K. L. versions, critics. s» 1 John 3 : 8.
bb Wisdom 2 : 23, 24. cc G. P. " because."
a G. P. + "and." V. MSS. versions, critics. 'e 1 John 4 : 6.
fl*P. "then." B. C. D. L. X. critics. se MSS. critics "our." P.V.

312 ST. JOHN IX.
55. And ye know Him not ; but I know Him. And if I shall say
that I know Him not, I shall be like to you, a liar.31 But I know Him,
and keep His word.
56. Abraham your father rejoiced32 that he might see My day : he
saw it,33 and was glad.
57. The Jews therefore said to Him : Thou art not yet fifty years
'old,34 and hast Thou seen Abraham ?
58. Jesus said to them : Truly, truly, I say to you, before Abraham
was made, I am.35
59. They took up stones, therefore, to cast at Him. But Jesus hid
Himself, and went out of the temple.hh

CHAPTER IX.
JESUS GIVES SIGHT TO THE MAN WHO WAS BORN BLIND.
1. And Jesus passing by,1 saw a man who was blind from his birth.
2. And His disciples asked Him : Rabbi, who hath sinned, this man,
or his parents, that he was born blind ?2
3. Jesus answered: Neither hath this man sinned, nor his parents;3
but that the works of God might be made manifest in him.4
4. I must do the works of Him who sent Me, whilst it is day : the
night cometh, when no man can work.5
5. As long as I am in the world, I am the light of the world.
6. When He had said these things, He spat on the ground, and made
clay with the spittle, and rubbed the clay on his eyes,6

31 This plainness of language was conformable to ancient simplicity.
33 Earnestly desired, in ecstasy of spirit.
33 In prophetic vision. This may refer to the various predictions made to him that all the nations should
be blessed in his seed.
31 This does not prove that He was near that age. They mention an age which it was manifest He had not
reached. M This affirms His pre-existence, and implies His eternity. It is an intimation of His essential being.
1 On another occasion.
3 It was a popular persuasion among the Jews, that corporal afflictions were caused by the sins of parents,
or of the individuals who suffered them.
3 The blindness was not caused hy his sins, or those of his parents.
4 That the power of God might be glorified in His cure.
8 This proverbial expression is hero applied, to signify that the time for His working miracles was then
present, and that He should avail Himself of it, since the order of Divine Providence would not afterwards
permit it. He was afterwards to perform them through the agency of others.
c This was to Bhow that great works are accomplished by humble means. God humbles those whom He
vouchsafes to cure.
hh G. P. + " Going through the midst of them, and so passed by." V. D. Syr. Sax. critics. Prom Luke
4 : 30; and v. 1. ch. 9.

ST. JOHN IX. 313
7. And said to him : Go, wash in the pool of Siloe,7 which is inter
preted, Sent. He went, therefore, and washed, and he came seeing.
8. The neighbors, therefore, and they who had seen him before, for
he was a beggar," said : Is not this he who sat, and begged ? Some
said : This is he.
9. But others : No ; butb he is like him. But he said : I am he.
10. They said, therefore, to him : How were thine eyes opened ?
11. He answered: The man who is called Jesus, made clay, and
rubbed mine eyes, and said to me : Go to the pool of Siloe, and wash.
And I went, and washed, and I see.
12. And they said to him : Where is He ? He saith : I know not.
13. They bring him who had been blind to the Pharisees.
14. Now it was the sabbath when Jesus made the clay, and opened
his eyes.
15. Therefore the Pharisees asked him again, how he had received
his sight. But he said to them : He put clay upon mine eyes, and I
washed, and I see.
16. Some of the Pharisees therefore said : This man is not of God,
who keepeth not the sabbath. But others said : How can a man who
is a sinner do such signs?8" And there was a division among them.
17. They say, therefore,4 again to the blind man : What sayest thou
of Him who8 hath opened thine eyes ? And he said : He is a prophet.9
18. The Jews therefore did not believe concerning him, that he had
been blind, and had received his sight, until they called the parents of
him who had received his sight,
19. And asked them, saying : Is this your son, who ye say was born
blind ? How then doth he now see ?
20. His parents answered them, and said : We know that this is our
son, and that he was born blind :
21. But how he now seeth, we know not: or who hath opened his
eyes, we know not : ask himself : he is of age ; let himf speak for him
self. 22. These things his parents said, because they feared the Jews : for

1 The washing of the eyes in this pool could not of itself effect the cure : hut the Divine power of Christ
gave him his sight by its instrumentality.
8 Miracles are ordinarily performed only hy the friends of God. Nevertheless it may please God to use the
agency of a sinner, when the miracle is directed to prove the truth of a doctrine, of which he is the official
organ, or the authority of a Divine ministry.
9 As yet he did not know the Divinity of Christ.
a G. P. "that he was blind." V. A. B. C. D. K. L. X. versions, critics.
b G. P. — V. A. B. versions. c P. "miracles."
JG.P.-V.A.B. D. L. X. versions. e G. P. " that He."
I G. P. "he shall.'

314

ST. JOHN IX.

the Jews had already agreed among themselves, that if any man should
confess Him to be Christ, he should be put out of the synagogue.'0
23. Therefore did his parents say : He is of age : ask himself.11
24. They therefore called again the man who had been blind, and
said to him: Give gloryE to God.12 We know that this man is a sinner.13
25. He said therefore to them : If He be a sinner, I know not : one
thing I know, that whereas I was blind, now I see.
26. They said then to him :h What did He to thee ? How opened He
thine eyes ?
27. He answered them : I have told you already, and ye have1 heard.
Why would ye hear it again ? will ye also become His disciples ?
28. kThey reviled him, therefore, and said : Be thou His disciple :
but we are the disciples of Moses.
29. We know that God spake to Moses : but as to this man, we know
not whence He is.
30. The man answered, and said to them : Why, herein is a wonder
ful thing, that ye know not whence He is, and He hath opened mine
eyes. 31. Now we know that God doth not hear sinners:14 but if a man is a
worshipper of God, and doeth His will, him He heareth.
32. From the beginning of the world it hath not been heard, that any
man hath opened the eyes of one born blind.
33. Unless this man were of God, He could do nothing.
34. They answered, and said to him : Thou wast wholly born in sins;15
and dost thou teach us ? And they cast him out.
35. Jesus heard that they had cast him out : and when He met him,
He said to him : Dost thou believe in the Son of God ?16
36. He answered, and said : Who is He, Lord, that I may believe in
Him ?
37. And Jesus saith to him : Thou hast both seen Him : and it is
He who speaketh with thee.1
38. And he said : I believe, Lord. And falling down, he worshipped
Him.17 10 Excommunicated.
11 The parents withheld their testimony, lest they should be cast out of the synagogue.
12 By acknowledging the truth. They affected to believe that the man concealed the real mode ofhis cure.
*3 A transgressor of the Mosaic law.
14 So as to work miracles at their solicitation. This is ordinarily true, with the exceptions ahove stated.
" They manifest the persuasion that the privation of sight in coming into life was a punishment of sins
committed by the soul in a previous state of existence.
15 The expulsion from the synagogue, which the man suffered for his bold avowal of the cure, was the oc
casion of obtaining the gift of Divine faith.
" This must be understood of the worship of Christ, as the Son of God. A Divine light filled the mind of
the grateful man.
g Jos. 7 : 14. h G. P. " again." V. H. B. i P. "ye did not hear." V. Sax.
k P. « Then." G. V. 1 Supra 4 : 2d; 8 : 25.

ST. JOHN X. 315
39. And Jesus said: For judgment I am come into this world; that
they who see not, may see ; and they who see, may become blind.18
40. And some of the Pharisees, who were with Him, heard :m and
they said to Him : Are we also blind ?
41. Jesus said to them : If ye were blind,19 ye should have no sin :20
but now ye say : We see :" your sin remaineth.

CHAPTER X.
CHRIST IS THE DOOR, AND THE GOOD SHEPHERD. HE AND HIS FATHER ARE ONE.
1. Truly, truly, I say to you:1 He that doth not enter by the door
into the sheepfold,2 but climbeth up another way, the same is a thief and
a robber. 2. But he that entereth in by the door, is the shepherd of the sheep.3
3. To him the porter openeth ; and the sheep hear his voice : and he
calleth his own sheep by name,4 and leadeth them out.5
4. And when he putteth forth his own sheep, he goeth before them :
and the sheep follow him, because they know his voice.6
5. And a stranger they follow not,a but flee from him, because they
know not the voice of strangers.
6. This similitude Jesus spake to them. But they understood not
what He spake to them.
7. Jesus, therefore, said to them again : Truly, truly, I say to you,
I am the door of the sheep.7

18 The manifestation of Christ in the flesh is to some the occasion of corporal sight, and to many of spiritual
illumination; to others it serves as an occasion of blindness. By a just judgment those who see — who have
opportunities of knowledge — become blind, through pride and prejudice. " He discriminates the case of be
lievers, who acknowledge their blindness, from that of the proud, who imagine that they see, and therefore
are the more blinded." St. Augustin.
13 If you were without the means of seeing the truth.
20 You should not be culpable.
* This is the usual manner of enforcing some position already advanced, so that what follows should be
considered as the continuation of the foregoing discourse. The distinction of chapters, as now made, is
ascribed to Cardinal Hugo, of the thirteenth century.
3 Large inclosures formed with wattled work were called sheepfolds.
3 There was an entrance, at which one of the subordinate shepherds watched as porter, to admit the re
spective owners coming to leave or to take away their sheep.
4 The shepherd uses sounds which the sheep obey. A name was given to the hell- wether.
* From the inclosure to pasture. '
B Such was the order in the East. With us, it is the reverse.
t Through Christ alone man can enter into the fold — all authority must come from Him. On this account,
He likens Himself to a door through which gheep enter the fold. Under another aspect He is the shepherd.
m G. ravra- P. "these words." V. D. It. n G. P. -f "therefore." V. B. D. K. L. X. It. Cyr.
a G. P. " will they not follow, but will flee."

316

ST. JOHN X.

8. All, as many8 as have come,b are thieves and robbers :Q and the
sheep heard them not.10
9. I am the door. If any man enter in through Me, he shall be
saved :n and he shall go in, and go out,12 and shall find pastures.
10. The thief cometh not, but to steal, and to kill, and to destroy.
I am come that they may have life, and may have it more abundantly.13
11. I am the good shepherd." The good shepherd giveth15 his life
for his sheep."
12. But the hireling,16 and he that is not the shepherd,17 whose own
the sheep are not, seeth the wolf coming, and leaveth the sheep, and
fleeth :18 and the wolf seizeth, and scattereth19 the sheep :
13. And the hireling fleeth, because he is a hireling, and hath no
care for the sheep.
14. I am the good shepherd ; and I know20 Mine, and Mine know
Me.d 15. As the Father knoweth Me,e and I know the Father : and I lay
down My lifef for My sheep.21
16. And other sheep I have, which are not of this fold :22 them also
I must bring, and they shall hear My voice, and there shall be one fold23
and one shepherd.21
8 The sense cannot be "all who came before me;" since this would imply a condemnation of all the pro
phets. It means " all who come independently of me ;" "prater me," as St. Augustin explains it. It applies
to the present and future, as wpII as the past. Of the prophets St. Augustin says : " Since He was to come,
He sent them before Him as heralds."
9 All who come not through Christ, are likened to thieves and robbers, who enter the fold otherwise than
by the door.
10 True believers turn away from unauthorized teachers.
11 That is, he will be in the way of salvation, to which he will attain, if he persevere in faith and obedience.
13 The phrase has reference to the going cf tbe sheep from the inclosure to pastures, and simply implies
that the faithful, under the guidance of the Divine Shepherd, shall be abundantly supplied with spiritual
nourishment. 13 That they may have abundance of spiritual graces.
14 Our Lord changes the similitude.
15 He exposes his life in defending sheep from robbers, or wild beasts.
Ic The mere hireling, who looks only to his own advantage. It must not he applied to every subordinate
shepherd. 17 This may be understood of the same individual, who has just been designated hireling.
18 To flee when the sheep need the presence and protection of the shepherd, denotes the spirit of a hireling :
when the life of the shepherd is especially aimed at, it is allowable to flee in order to preserve life for the
advantage of the flock, which is in the meantime specially commended in prayer to the heavenly Shepherd.
See St. Augustin.
19 The wolf seizes on some, whilst others flee away. M With affectionate regard.
31 Not merely in their defence, but to redeem them from sin.
33 Our Lord discloses His intention to call the Gentiles to His Church. They were already His sheep, be
cause chosen by Him, to be called to faith and salvation.
23 "Flock." The division which hitherto existed between the chosen people and the other nations should
be taken away, and a Church formed of Jews and Gentiles. " Hold this for certain," said St. Augustin, " that
the Catholic Church is the sheepfold of Christ."
34 The state of the Church on earth, such as it was to be established by the ministry of the apostles, and
their successors, is clearly spoken of.
b G. P. " before Me." V. — El G. M. S. MSS. versions. c Isaiah 40 : 11 ; Ezek. 34 : 23 ; 37 : 24.
i G. P. " and am known of Mine." V. B. D. L. versions, Cyr. Epipb. Critics differ.
e Matt. 11 : 27; Luke 10 : 22. f Matt. 20 : 28.

ST. JOHN X. 317
17. Therefore doth the Father love Me : because I lay down My life,25
that I may take it up again.26
18. No man taketh it27 away from Me : but I lay it down of Myself,
and I have power to lay it down : and I have power to take it up again.28
This commandment29 have I received of My Father.
19. A dissension30 arose again among the Jews on account of these
words. 20. And many of them said : He hath a devil, and is mad ; why
hearken ye to Him ?
21. Others said: These are not the words of one that hath a devil :
can a devil open the eyes of the blind ?
22. And it was the feast of the dedication31 at Jerusalem ; and it was
winter.32 23. And Jesus walked in the temple, in Solomon's porch.
24. The Jews, therefore, came about Him, and said to Him : How
long dost Thou keep our minds in suspense ? if Thou art the Christ,
tell us plainly.
25. Jesus answered them : I speak8 to you, and ye believe not. The
works which I perform in the name of My Father, they bear testimony
of Me.
26. But ye do not believe : because3311 ye are not of My sheep :'
27. My sheep hear My voice: and I know them, and they follow Me.
28. And I give them life everlasting ;31 and they shall not perish
ever ;35 and no man shall snatch them out of My hand.36

2S The love of the Father towards Christ is essentially based on the filial relation. He loves Him also for
His voluntary sacrifice of life for the salvation of mankind.
39 This is mentioned as an event which was to follow the death of Christ, not as a qualifying circumstance
which influenced the love of the Father. The causal particle is often used as declaratory of the result.
31 Forcibly, and against His will.
28 Christ speaks as Himself resuming life, which shows that in death He still lived, His Divine Person
being immortal.
39 To lay down life, and to resume it. The commandment was given, when Christ offered nimself to do
the will of His Father. M Schism.
31 "This festival was instituted by Judas Maceabaeus, 1 Mac. 6 : 59, in memory of their pulling down tho
altar of burnt offerings, which had been profaned by the Pagans, and building a new one, dedicated to the
true God." Campbell. "Christ honored it with His presence." Prideaux Connex. Hist. 0. N. T. 1. 3, p. 2.
33 It fell on the twenty-fifth of the Hebrew month Casleu, corresponding to the 15th December. The wintry
season is mentioned as the reason why our Lord was walking in the porch, under shelter.
33 Their unbelief showed that they were not of His sheep.
31 The means of attaining to it, and life itself, to those who use them well. St. Augustin explains it ofthe
elect, who are foreknown and predestined.
3S The faithful of Christ, who hear His voice, by obeying His mandates, shall not perish. " Of these sheep
neither the wolf seizes any one, nor does the tbief take any away, nor the robber kill any one." St. Au
gustin. 38 No power can prevent the salvation of those who cling to Christ. They themselves, however, may fall
away. e G. P. " I told." V. D.
a Critics: "for." G. P. V. D. L. X. MSS. versions, fathere.
i G. P. " As I said unto you." V. B. K. L. M. MSS. versions.

318 ST. JOHN X.
29. That which My Father hath given Me,37 is greater than all :k and
no one can snatch out of the hand of My Father.
30. I and the Father are one.38
31. The Jews therefore took up stones to stone Him.
32. Jesus answered them : Many good works I have showed39 you
from My Father : for which of those works do ye stone Me ?
33. The Jews answered Him :l For a good work we stone Thee not,
but for blasphemy : and because that being a man, Thou makest Thy
self God.40
34. Jesus answered them : Is it not written in your law :m I said : ye
are gods?41
35. If he called them gods, to whom the word of God was addressed,
and the Scripture cannot be broken :42
36. Do ye say of Him, whom the Father hath sanctified,43 and sent
into the world :44 Thou blasphemest ; because I said, I am the Son of
God?45 37. If I do not the works of My Father, believe Me not.
38. But if I do, though ye will not believe Me, believe the works :
that ye may know, and believe, that the Father is in Me,46 and I am in
the Father.11

31 St. Augustin explains it of the communication of the Divine Nature by the ineffable generation : " The
Father is God, not from the Son : the Son is God from the Father : therefore the Father by the generation
of the Son gave to Him to be God, by generation He gave to Him to he co-eternal : by generation He gave to
Him to be equal. This is what is greater than all things."
33 h- One thing, nature, substance, essence.
33 By performing them in their sight.
40 They understood Him to have affirmed His unity in nature with the Father. "Lol" cries St. Augustin,
" tbe Jews understand what the Arians do not understand."
41 Judges whom God clothed with authority.
43 Disregarded, its authority being beyond exception.
43 In its most obvious sense, this means filled with His Spirit. It hero implies the communication of the
Divine Nature to the Son, who waB begotten before the day-star in tbe splendor of holiness.
41 The pre-existence of the Divine Person of Christ is here plainly affirmed.
45 The assertion of this unity with the Father had given rise to their accusation of blasphemy. He here
intimates that it is equivalent to nis styling Himself Son of God : and He shows how groundless is the charge
resting on the assumption of this appellation, since judges were styled gods, from the mere fact of their being
Divine delegates for the exercise of justice, whilst He was peculiarly sanctified and sent by the Father, " who
sanctified Him in the same way as He begot Him." St. Augustin. He does not at this time further declare
explicitly His Divine Nature, for the belief of which they were altogether unprepared, but He contents Him
self with refuting their charge by an argument which they could not decline. "See what answer the Lord
gave to those who were dull of understanding. He saw that they could not bear the blaze of truth, and He
moderated its force in the words which He employed."
w The identity of nature is insinuated by these expressions, which clearly declare the intimate union of
the Father and Son. Not only iB tbe Father in Him, but He ie in the Father: the relation subsisting be
tween them being grounded on their indivisible and essential unity. "He is in the Father, and the Father
in Him, as equal in an equal." St. Augustin.
k G. P. " My Father, which gave them Me, is greater than all." V. A. B. Tertullian 1. adv.; Praxeam c.
22. Copt. Sax.
1 G. P. " saying." V. A. B. K. L. M. X. versions, critics.
m Psalm 81 : 6. The Psalms are sometimes embraced by the "law."
n G. P. "I in Him." V. B. D. L. X. versions.

ST. JOHN XI. 319
39. They sought therefore to take Him : but He escaped out of their
hands.47 °
40. And He went again beyond the Jordan to the place where John
at first baptized ; and there He abode.
41. And many resorted to Him, and said : John indeed did no sign.48
42. But all things whatever John said of this man, were true. And
many believed in Him.p

CHAPTER XI.
CHRIST RAISES LAZARUS TO LIFE. THE RULERS RESOLVE TO PUT HIM TO DEATH.
1. Now a certain man was sick, named Lazarus, of Bethany, of the
town of Mary and Martha her sister.
2. (And Mary was she who anointed1 the Lord with ointment, and
wiped His feet with her hair : whose brother Lazarus was sick.)
3. His sisters therefore sent to Him, saying : Lord, behold, he whom
Thou lovest2 is sick.
4. And Jesus hearing it, said to them : This sickness is not unto
death,3 but for the glory of God : that the Son of God may be glorified
by it.
5. JNow Jesus loved Martha, and her sister Mary, and Lazarus.
6. When therefore He had heard that he was sick, He still remained
in the same place two days.
7. Then, after that, He said to His disciples : Let us go into Judea
again. 8. The disciples say to Him : Rabbi, the Jews but now sought to
stone Thee : and goest Thou thither again

?

9. Jesus answered : Are there not twelve hours of the day ?4 If a
man walk in the day, he stumbleth not, because he seeth the light of
this world.
41 He miraculously v/ithdrew Himself from their sight and power.
49 Miracle.
1 Many suppose that hy prolepsis the anointing which a few days afterwards took place, is here referred to,
as if already known ; but others take the reference to be to the other evangelists, Matthew and Luke, who
relate the fact. St. Augustin says: "Behold the sister of Lazarus herself (if, however, she be the same that
anointed the feet of our Lord, and wiped them with her hair, after she had washed them with her tears) was
raised from death more wonderfully than her brother."
a The great virtue of Lazarus may be inferred from the fact that he was loved with special affection by
our Lord.
3 This is thought by St. Chrysostom to be the answer sent to the sisters. The sickness was to retfult in
death, but Lazarus was to be resuscitated. Death, which was so soon to be followed by renewed life, was
as a sleep.
4 The Jews divided daylight and night respectively into twelve hours, which were of unequal duration,
according to the seasons.
o G. P. " hand." P G. P. " there." V. — K. Pesch. Pers.

320 ST. JOHN XI.
10. But if he walk in the night, he stumbleth, because there is no
light in him.5
11. These things He said, and after that He said to them : Lazarus
our friend sleepeth : but I go that I may awake him out of sleep.
12. aHis disciples therefore said :b Lord, if he sleepeth, he will re
cover.6 13. But Jesus spake of his death, and they thought that He spake
of the repose of sleep.
14. Then, therefore, Jesus said to them plainly : Lazarus is dead ;
15. And I am glad for your sakes, that I was not there,7 that ye
may believe :8 but let us go to him.
16. Thomas, therefore, who is called Didymus, said to His fellow-
disciples : Let us also go, that we may die with Him.9
17. Jesus therefore came, and found that he had been already four
days in the grave.10
18. (ISTow Bethany was near Jerusalem, about fifteen furlongs off.11)
19. And many of the Jews12 were come to Martha and Mary, to com
fort them concerning their brother.
20. Martha, therefore, as soon as she heard that Jesus was come,
went13 to meet Him : but Mary sat at home.14
21. Martha therefore said to Jesus : Lord, if Thou hadst been here,
my brother had not died.
22. But now also I know that whatever Thou wilt ask of God, God
will give Thee.15
23. Jesus saith to her : Thy brother will rise again.
24. Martha saith to Him : I know that he will rise again16 in the re
surrection at the last day.c
5 Because he has not light. The application of this similitude seems to be, that during the time allowed
Him by His father, no danger is to be apprehended. When the time appointed for His sufferings shall have
arrived, He must endure them, since Ho Himself so willed.
9 Sleep in sickness ordinarily marks the abatement of fever.
7 If there, our Lord would scarcely have resisted the entreaties of the sisters to preserve Lazarus from
death ; and thus there would have been no occasion for the splendid miracle of his resuscitation.
8 More firmly.
3 It seems that Thomas apprehended danger to the life of our Lord, should He so soon reappear in Judea,
and that he observed to his fellow-disciples that they also might be exposed to danger.
10 This may be understood of four days not completed, as the Jews were wont to speak.
11 There was a place, probably not a town, bearing the same name, only seven furlongs from Jerusalem.
Acts 1 : 12.
12 These Jews came, probably, from Jerusalem.
13 Some short distance from the village.
14 The active character of Martha, and the retiring and contemplative disposition of Mary, are elsewhere
declared. 15 This shows her confidence that her brother may be recalled to life. Her language does not manifest, that
she yet knew the divinity of Christ.
1G This is a strong evidence that the future resurrection of the body was a doctrine of the Jews at that
period. a P. " Then." V. G. b a. P. « to Him." A. X.
c Luke 14 : 14 ; supra 5 : 29.

ST. JOHN XI. 321
25. Jesus sajid to her : I am the resurrection3 and the life :17 he that
believeth in Me, although he be dead,18 shall live :
26. And every one who liveth, and believeth in Me, shall never die.
Believest thou this ?
27. She saith to Him : Yea, Lord, I believe19 that Thou art the
Christ, the Son of the living God,20 who art come into this world.21
28. And when she had said these things, she went, and called her
sister Mary secretly,22 saying : The Teacher is come, and calleth for
thee.23 29. As soon as she heard, she riseth quickly, and cometh to Him.
30. For Jesus had not yet come into the town : but He was still in
that place where Martha had met Him.
31. The Jews, therefore, who were with her in the house, and com
forted her, when they saw Mary, that she rose up speedily, and went
out, followed her, saying : She is going to the grave, to weep there.
32. When Mary, therefore, was come where Jesus was, seeing Him
she fell down at His feet,24 and saith to Him : Lord, if Thou hadst been
here, my brother had not died.25
33. Jesus therefore, when He saw her weeping, and the Jews8 weep
ing, who had come with her, groaned26' in the spirit, and27 troubled
Himself,28 34. And said : Where have ye laid him ?29 They say to Him : Lord,
come and see.
35. And Jesus wept.30
36. The Jews therefore said : Behold how He loved him !

17 Christ declares that it is He who is to raise the dead, and give them everlasting life. The effect is put
for the efficient cause.
13 Although dead in sin, on detesting and abandoning it, the believer receives life in Christ. The dead,
who in life believed, and lived accordingly, shall live forever.
13 The verb expresses her settled conviction of mind.
30 Her words resemble those of Peter, but St. Chrysostom does not think that she recognized the Divinity
of Christ.
31 She knew His pre-existence.
MIna whisper, so as not to let those around know it.
23 This was doubtless the fact. Our Lord inquired after Mary.
34 This act of affectionate homage is in accordance with the devout character of Mary.
26 Both sisters expressed in like terms their conviction that the presence of Christ would have preserved
their brother from death. Mary does not appear to have asked his resuscitation.
26 G. ordinarily means to rage against one, or to rebuke ; but it is here used to signify deep commotion —
strong sympathy for the afflicted siBters, whose grief was shared by so many surrounding friends.
27 Our Lord expressed intense feelings, of which Lazarus was the occasion, although other considerations
must have combined to produce them, since He was about to restore him to life. An affliction so soon to be
relieved could not have caused pain so overwhelming.
23 Was troubled. St. Augustin remarks : " You are troubled against your will : Christ was troubled, be
cause such was His good pleasure."
29 This inquiry does not imply ignorance of the fact, but it was proper that the place should be pointed
out to Him.
33 Our Lord, aa man, was susceptible of all just affections. To weep for the departed whom we loved, is
among the best evidences of an excellent heart.
i Supra 6 : 40. «!. + "also." V. MSS. critics. f In Himself. Infra v. 38.
21

322 ST. JOHN XI.
37. But some of them said : Could not He who opened the eyes of
the man born blind, g have caused that" this man should not have died ?
38. Jesus therefore groaning in Himself,31 cometh to the grave : Now
it was a cave ; and a stone was laid over it.
39. Jesus saith : Take away the stone. Martha, the sister of him
that was dead, saith to Him : Lord, by this time he smelleth, for he is
now four days.32
40. Jesus saith to her : Did not I say to thee, that if thou believe,
thou shalt see the glory of God T33
41. They therefore took the stone away.1 And Jesus lifting up His
eyes, said : Father, I give Thee thanks that Thou hast heard Me.
42. And I knew that Thou hearest Me always, but I have spoken
for the sake of the crowd who are around, that they may believe that
Thou hast sent Me.34
43. When He had said these things, He cried with a loud voice :
Lazarus, come forth.
44. And presently he that had been dead came forth, bound feet and
hands with winding-bands, and his face was bound about with a napkin.35
Jesus said to them : Loose him, and let him go.
45. Many therefore of the Jews who had come to Mary and Martha,
and had seen the things which Jesus did, believed in Him.
46. But some of them went to the Pharisees, and told them the things
which Jesus had done.
47. The chief priests, therefore, and the Pharisees, gathered a coun
cil, and said : What are we doing, for this man doeth many signs ?36
48^ If we let Him thus alone, all will believe in Him, and the Ro
mans will come, and take away our place and nation.37
49. But one of them named Caiphas, being high priest for that year,38
said to them : Ye know nothing,39
50. Neither do ye consider that it is expedient for you, that one man
should die for the people, and that the whole nation perish not.40

31 Being deeply moved. ra It is the fourth day.
33 These words are not recorded above : iaut they must have been uttered, at least in substance.
31 Christ performed this miracle to prove His Divine mission.
35 These bandages served to render more manifest the fact ofhis resuscitation.
35 Miracles. Even the enemies of Christ could not deny that He had performed many extraordinary works.
37 They suppose that should the nation generally believe in Christ, they would rally round Him as a civil
leader, or prince, and thus provoke the wrath of the Romans.
M The office was originally for life. Great irregularities had occurred, and it was then enjoyed only for a
year. 39 This was a harsh reproach, implying, however, no more than that they did not know what the case de
manded. 40 The meaning which Caiphas had in view, was probably that by the death of Christ, the general tran-
e Supra 9:6. kfi.P. " even."
' G. P. "from the place where the dead was laid." V. B. C. D. L. X. versions, critics.

ST. JOHN XII. 323
51. And this he spake not of himself : but being the high priest of
that year, he prophesied41 that Jesus should die for the nation,
52. And not only for the nation, but to gather together in one the
children of God, who were dispersed.42
53. From that day, therefore, they designed to put Him to death.
54. Wherefore Jesus walked no more openly among the Jews, but
went into a country near the desert, to a city that is called Ephrem,
and there He abode with His disciples.
55. And the passover of the Jews was at hand : and many from the
country went up to Jerusalem before the passover, to purify themselves.
56. They sought, therefore, for Jesus ; and as they stood in the tem
ple, they discoursed one with another : What think ye,43 that He cometh
not to the festival ? Andk the chief priests and the Pharisees had given
a commandment, that if any man knew where He was, he should tell,
that they might apprehend Him.

CHAPTER XII.
THE ANOINTING OF THE FEET OF CHRIST : HIS RIDING INTO JERUSALEM UPON AN
ASS : A VOICE FROM HEAVEN.
1. Jesus, therefore, six days before the passover, came to Bethany,
where Lazarus was who had been dead," whom Jesus raised to life.
2. And they made Him a supper there i1 and Martha served, but
Lazarus was one of those who were at table with Him.2
3. Mary, therefore, took a pound of balsam of spikenard, of great
price, and anointed the feet3 of Jesus, and wiped His feet with her hair :
and the house was filled with the odor of the balsam.

quillity and safety would be provided for, which were endangered by suffering Him to go at large. The Holy
Spirit, however, so directed his words, that he uttered a Divine truth, without understanding it.
" It does not appear that the gift of prophecy was attached to the high priesthood : but God was
pleased in this instance to proclaim a prophecy by the lips of the high priest: " Here we are instructed,"
says St. Augustin, " that the spirit of prophecy foretells future events, even by means of bad men ; which,
however, the evangelist ascribes to a Divine mystery, because he was high priest."
« " The evangelist added this of himself, for Caiphas prophesied ofthe Jewish nation alone." St. Augustin.
43 What do you think? will He come to the festival? As some days yet remained before the festival, the
discourse seems to regard the probability of His coming, or not.
1 In the house of Simon the leper. »
2 The reality of the miracle was confirmed by his continuance in life, and using nourishment.
8 This is specially recorded as an extraordinary act of respect. St. Matthew and St. Mark relate, that she
poured it on His head. St. Jerome distinguishes the one who poured tbe perfume on the head, from the
other who poured it on the.feet : but the same individual may have done both acts.
t G. P. " Now both." V. A. B. K. L. M. versions.
a G. P. " where Lazarus was, which had been dead, whom He raised from the dead."

324 ST. JOHN XII.
4. Then one of His disciples, Judas Iscariot,1" he that was about to
betray Him, said:
5. Why was not this balsam sold for three hundred shillings, and
given to the poor ?
6. Now he said this, not because he cared for the poor, but because
he was a thief, and having the purse,0 carried4 the things that were put
therein. 7. Jesus, therefore, said : Let her alone, that she may keep itd for
the day of My burial.5
8. For the poor ye have always with you; but Me ye have not

9. A great crowd of the Jews, therefore, knew that He was there :
and they came, not for the sake of Jesus only, but that they might see
Lazarus, whom He had raised from the dead.
10. But the chief priests thought to kill Lazarus also :7
11. Because by reason of him many of the Jews went away,8 and be
lieved in Jesus.
12. And on the next day a great crowd, that had come to the feast,
when they heard that Jesus was coming to Jerusalem,
13. Took branches of palm-trees, and went forth to meet Him, and
cried : Hosanna, blessed is He who cometh in the name of the Lord,9
the King of Israel.
14. And Jesus found a young ass, and sat upon it, as it is written :
15. Fear not, daughter of Sion : behold, thy King cometh, sitting on
the colt of an ass."
16. These things His disciples understood not at the first : but when
Jesus was glorified,10 then they remembered that these things were writ
ten of Him, and that they had done these things to Him.11
17. The crowd, therefore, which was with Him when he called Laza
rus out of the grave, and taised him from the dead, bare testimony.12
18. For which reason also the people came to meet Him : because
they heard that He had performed this sign.

* Purloined. Infra 21 : 15.
3 Our Lord wishes her to be left free to do what was a kind of anticipated embalming.
6 Visibly present, so as to receive these marks of honor.
7 This, as St. Augustin observes, was truly a mad design, as if Christ could not raise him again to life.
8 From their Jewish brethren.
9 This multitude was moved by the resuscitation of Lazarus to acknowledge Jesus as the Messiah.
10 When He had risen glorious, and ascended into heaven.
11 This remark shows that they did not act with a view to the fulfilment of the prophecy, which, however,
unconsciously they fulfilled.
12 Of the fact.
t> G. P. + " Simon's son." V. D. vers. c G. P. " had the bag." V. B. D. L. Q.
i G. P. " hath she kept it." V. B. D. K. L. Q. X. Sax. Copt. Ethiop.
e Zach. 9:9; Matt. 21 : 7 ; Mark II : 7 ; Luke 19 : 35.

ST. JOHN XII. 325
19. The Pharisees, therefore, said among themselves : Do ye see that
wef prevail nothing ?13 Behold, the whole* world14 is gone after Him.
20. Now there were certain Gentiles1511 among those who came up to
worship on the festival day.
21. These, therefore, came to Philip, who was of Bethsaida of Gali
lee,16 and desired him, saying : Sir, we wish to see17 Jesus.
22'. Philip cometh and telleth Andrew :18 again Andrew and Philip
told Jesus.
23. But Jesus answered them, saying : The hour is come, that the
Son of man should be glorified.19
24. Truly, truly, I say to you, unless the grain of wheat fall into the
ground and die,20
25. It remaineth alone : but if it die, it bringeth forth much fruit.21
He who loveth his life, shall lose it : and he who hateth his life in this
world, keepeth it22 unto life eternal.1
26. If any man minister23 to Me, let him follow Me ; and where I am,
there also shall My minister24 be. If any man minister to Me, him will
My Father honor.23
27. Now My soul is troubled.26 And what shall I say ?27 Father,
save Me from this hour.28 But for this cause29 1 came unto this hour.
28. Father, glorify Thy name.30 A voice, therefore, came from
heaven :31 I both have glorified it, and will glorify it again.
29. The crowd, therefore, that stood by and heard, said that it thun
dered.32 Others said : An angel hath spoken to Him.
30. Jesus answered and said : This voice came not for Me, but for
your sakes.

13 We do not succeed in our efforts to arrest His progress.
14 The people generally. 1S Probably proselytes.
18 Where Gentiles lived. 17 Converse with.
18 The respect with which the apostles approached our Lord, to ask any favor, is apparent from this com
munication by Philip to Andrew.
19 By a heavenly manifestation.
20 Rot. The tegument of the grain decays, but the grain itself is preserved and rendered fruitful by the
matter which surrounds it.
34 This implies that the death of Christ would be followed by a great increase of believers.
33 He intimates that His followers must gain eternal life by suffering.
23 Serve Me. 21 Deacon.
23 " Reward." The term is used in both meanings.
23 Our Lord permitted His soul to be agitated with vehement emotions, arising from the contemplation of
His approaching death.
27 " Shall I say :" is again understood. 28 From this time of suffering.
29 For this very purpose He had come.
30 This prayer is put forth by Him, whilst He declines the other. This conflict of feeling was renewed in
the garden, and gave occasion to the twofold prayer : Father, let this cup pass away : nevertheless, not My
will, but Thine be fulfilled.
31 Distinct sounds were heard as from the skies. 32 So loud was the sound.
f G. P. "ye." V. MS. in Barberini Lib. Nonnus.
% G. P. — V. D. L. Syr. It. Gr. Alex. h G. P. "Greeks."
¦ Matt. 10:39; 16:25; Mark 8: 35; Luke 9: 24; 17:33.

326 ST. JOHN XII.
31. Now33 is the judgment34 of the world : now shall the prince of
thisk world be cast out.35
32. And I, if I be lifted up36 from the earth, will draw all37 things1 to
Myself.38 33. Now this He said, signifying what death He should die.
34. The crowd answered Him : We have heard from the law,39 that
Christ remaineth forever ;40 and how sayest Thou : The Son of man
must be lifted up ? Who is this Son of man ?
35. Jesus, therefore, said to them : Yet a little while,™ the light is
inn you.41 Walk whilst ye have the light, that the darkness may not
overtake you : for he who walketh in darkness, knoweth not whither
he goeth.
36. Whilst ye have the light, believe in the light, that ye may be
sons of light. These things Jesus spake, and He went away, and hid
Himself from them.42
37. And although He had done so many signs43 before them, they
believed not in Him :
38. That44 the speech which Isaiah the prophet0 uttered might be
fulfilled : Lord, who hath believed our report ?45 and to whom hath the
arm46 of the Lord been revealed ?47
39. On this account they could not48 believe, because Isaiah said
again :
40. He hath blinded their eyes,p and hardened their heart,49 that50
33 Presently, at the crisis of His death. 3* Condemnation.
35 Be deprived of his almost boundless power. 3S On the cross.
37 Mankind generally. All things are drawn to Christ, since everything is subjected to His power. He
draws to His faith and love men of every class. Those who resist His mercy, fall victims to His justice.
33 By the grace purchased for men by His death. t - ^ C;
39 The ancient Scriptures. ' ' )
40 The scribes and Pharisees had some insight into the sublime attributes of the Messiah. f-
" He warns them not to abuse the grace which His presence affords. Hens the light of the/World.
43 Departed secretly, and went to Bethany. Matthew 21 : 17.
43 Miracles.
41 So that the saying of Isaiah was fulfilled.
46 That which they heard from us. 4B Power.
47 Made manifest.
48 They could not believe consistently with the prophetic vision. Tbe impossibility arose from the per
verseness of their own hearts, which was revealed to Isaiah. " If you ask jne, why they could not, I answer
without hesitation, because they would not." St. Augustin.
49 All things are ascribed to God, as the supreme Ruler, but as secondary causes are the immediate sources
of events, these are attributable to Him, in a way suited to the variety of the causes. Blindness and hard
ness are directly caused by the wilful perversity of man, and cannot be ascribed to God, only as far a8 by an
unsearchable decree He abandons the sinner to himself. He blinds by withholding His light, against which
the sinner closed his eyes : He hardens by withholding the grace, of which the sinner proved himself un
worthy. M So that they might not see.
•k G. P. " this." V. A. C. D.
l G. P. " all men." V. D. Goth. Sax. m Ps. 109 : 4 ; 116 : 2 ; Isaiah 40 : 8 ; Ezek. 37 : 25.
" G. P. " with you." V. B. D. K. L. C. versions, critics.
o Isaiah 53 : 1 ; Rom. 10 : 16.
p Isaiah 6:9; Matt. 13 : 14; Mark 4 : 12; Luke 8 : 10; Acts 28 : 26; Rom. 11 : 8.

ST. JOHN XIII. 327
they should not see with the eyes, nor understand with the heart, and51
be converted, and I should heal them.
41. These things said Isaiah, when he saw His glory, and spake of
Him. 42. However, many of the chief men also believed in Him : but be
cause of the Pharisees they did not own Him,52 that they might not be
cast out of the synagogue ;
43. For they loved the glory of men, more than the glory of God.
44. But Jesus cried, and said : He who believeth in Me, doth not
believe in Me,63 but in Him who sent Me.
45. And he who seeth Me, seeth Him who sent Me.54
46. I am come a light into the world ; that whoever believeth in Me,
may not remain in darkness.
47. And if any man hear My words, and keep them not,q I do not
condemn him :M for I came not to condemn the world, but to save the
world. 48. He who despiseth Me, and receiveth not My words, hath one that
condemneth him ; the word that I have spoken,56 the same will condemn
him on the last day.r
49. For I have not spoken of Myself, but the Father who sent Me,
He gave Me a commandment what I should say, and what I should
speak.57 50. And I know that His commandment is58 life everlasting. The
things therefore which I speak ; even as the Father said unto Me, so
do I speak.

CHAPTER XIII.
CHRIST WASHES THE FEET OF HIS DISCIPLES : THE TREASON OF JUDAS : THE NEW
COMMANDMENT OF LOVE.
1. Before the feast" of the passover,1 Jesus knowing that His
hour was come, that He should pass out of this world to the Father,

31 Lest they. '2 Acknowledge Him openly.
63 Not in Him only, but also in the Father.
64 As it were manifested through Christ. " As of Myself.
63 The truths declared by Christ will be a cause of condemnation to such as reject them.
67 The terms are synonymous ; but the latter may be understood of diffuse instruction.
38 Obedience to the commandment is rewarded with everlasting life.
1 The paschal lamb was immolated at sunset, on the fourteenth day of the month Nisan, when the feast
of passover began. It was at that time that Jesus celebrated the paschal supper, as the three other evan-
q G. P. " believe not." V. A. B. D. K. L. X. Syr. Copt. Arm. Eth. Ar. Sax. critics.
r Mark 16 : 16. » Matt. 26 : 2 ; Mark 14 : 1 ; Luke 22 : 1.

328 ST. JOHN XIII.
having loved His own2 who were in the world, He loved them unto the
end.3 2. And during* supper4 (the devil having now put into the heart5 of
Judas Iscariot, the son of Simon, to betray Him),
3. Knowing6 that the Father had given all things into His hands, and
that He came from God,7 and goeth to God :
4. He riseth from supper, and layeth aside His outer garments, and
having taken a towel, girded Himself.
5. After that, He putteth water into a basin, and began to wash the
feet of the disciples, and to wipe them with the towel, wherewith He
was girded.
6. He cometh, therefore, to Simon Peter. And Peter saith to Him :
Lord, dost Thou wash my feet ?
7. Je.sus answered, and said to Him: What I am doing, thou know
est not now, but thou shalt know hereafter.8
8. Peter saith to Him : Thou shalt never wash my feet. Jesus an
swered him : If I wash thee not,9 thou shalt have0 no part with Me.
9. Simon Peter saith to Him : Lord, not my feet only, but also my
hands, and my head.
10. Jesus saith to him : He that is washed,10 needeth not save to
wash his feet ; but he is wholly clean. And ye are clean, but not all.
11. For He knew who would betray Him : therefore He said : Ye
' are not all clean.
12. Then after He had washed their feet, and taken His garments,
and had sat down again, He said to them : Know ye what I have done
to you?

gelists relate. The following day is designated by St. John " the festival day of the passover," as connected
with the immolation and banquet of that evening, he being accustomed to the Boman mode of counting days
from midnight.
3 His disciples.
3 Of His love He left a lasting proof in the eucharist. St. John does not relate its institution, which was
already narrated by three evangelists.
4 The paschal supper.
1 The power of fallen spirits to tempt men by evil suggestions is manifest from this passage.
3 The foreknowledge of Christ and His power are declared, that we may not ascribe His sufferings to ne
cessity, and may admire the more His condescension.
7 The second Divine Person, who proceeds from the Father, had assumed human nature. As man He did
not exist previous to His incarnation.
3 The mere cleansing of the feet was not the object which Christ had in view, but to teach humility by
example. 0 Peter could have no share with Christ, unless he were purified and sanctified by His grace : and obstinacy
in opposing His will in this circumstance, although it proceeded from reverence for His Divine character,
would have been an offence punishable with the loss of His favor,
10 He who had washed bis hands and head, as was customary before sitting down to eat. Some think that
it means : "he who has bathed," and affirm that persons invited to feasts bathed at borne, and yet had their
feet washed by servants on arriving at the banquet-room.
b Matt. 13 : 21 ; 26 : 6. P. " supper being ended." G. V. "coena facta." Schott. "instituta."
c G. P. "hast."

ST. JOHN XIII. 329
t
13. Ye call Me the Teacher, and the Lord ; and ye say well ; for
I am. 14. If then I, the Lord and the Teacher, have washed your feet ; ye
also ought to wash one another's feet.
15. For I have given you an example, that as I have done to you, so
ye do also.11
16. Truly, truly, I say to you: The servant is not greater than his
lord : neither is the messenger greater than he who sent him.d
17. If12 ye know these things, ye shall be happy, if ye do them.
18. I speak not of you all : I know whom I have chosen ; but that
the Scripture may bfe fulfilled : He who eateth bread with Me, shall lift
up his heel13 against Me.6
19. Now I tell you, before it come to pass, that when it shall come
to pass, ye may believe that I am.14
20. Truly, truly, I say to you, he that receiveth whomsoever I send,
receiveth Me : and he that receiveth Me, receiveth Him who sent Me.f
21. When Jesus had said these things, He was troubled in spirit :15
and testified, and said : Truly, truly, I say to you, one of you will be
tray Me.g
22. The disciples, therefore, looked one upon another, doubting of
whom He spake.
23. JSTow there was leaning on the bosom16 of Jesus one of His dis
ciples, whom Jesus loved.17
24. Simon Peter, therefore, beckoned to him,18 and said to him : Who
is it of whom He speaketh ?
25. He, therefore,11 falling1 on the breast of Jesus, saith to Him :
Lord, who is it?
26. Jesus answered : He it is to whom I shall reach breadk when

11 Not so much by imitating this special act of humility, as by cherishing the spirit with which it was per
formed, and being ready for all similar acts. " Uaving this example before us, beloved, and looking on this
image of the charity of Christ, let us entertain a low opinion of ourselves, and always believe that our
brethren have better and higher qualities : for this is what Christ wished to lead us to by His example."
St. Cyril Alex.
13 Since.
13 To supplant and overthrow. Some think that allusion is made to the efforts of wrestlers to trip up each
other. Others think that it implies an allusion to horses, or other animals that kick.
14 The Messiah. Supra 10 : 24.
15 This trouble and all His feelings were perfectly under His control.
tb As they lay at table, reclined on couches on the left arm, with their feet extended outwards, John, who
lay next to our Lord, leaned over on His bosom.
17 Specially.
18 The reverence of Peter for his Divine Master is very apparent in his abstaining from directly address
ing Him. i Matt. 10 : 24; Luke 6 : 40; infra 15 : 20.
e Ps. 40 : 10. ' Matt. 10 : 40 ; Luke 10 : 16.
e Matt. 26 : 21 ; Mark 14 : 18 ; Luke 22 : 21. a G. P. " then."
i P. " lying on." G. expresses a sudden movement.
^ P. " sop." The meat — the paschal lamb.

330 ST. JOHN XIII.
dipped. And when He had dipped the bread, He gave it to Judas Is-
cariot,19 son of Simon.
27. And after the morsel, Satan entered into him.20 And Jesus said
to him : That which thou doest,21 do quickly.22
28. Now no one of those at the table knew for what purpose He said
this to him.23
29. For some thought, because Judas had the purse, that Jesus had
said to him : Buy those things which we have need of for the feast :M
or that he should give something to the poor.
30. He therefore having received the morsel,25 went out immediately.
And it was night.
31. When therefore he was gone out, Jesus said : Now26 is the Son
of man glorified,27 and God is glorified in Him.
32. If God be glorified in Him, God also will glorify Him in Him
self:28 and immediately29 will He glorify Him.
33. Little children,30 yet a little while I am with you. Ye shall seek
Me, and as I said to the Jews,31 Whither I go, ye cannot come ; so I
say to you now.
34. A new32 commandment I give you : that ye love one another ; as
I have loved you, that ye also love one another.
35. By this shall all men know that ye are My disciples, if ye have
love one for another.
36. Simon Peter saith to Him : Lord, whither goest Thou ?3S Jesus
answered: Whither I go, thou canst not follow Me now; but thou shalt
follow1 hereafter.34
19 John may have understood Judas to be the traitor, although the others did not advert to the act of our
Lord. 30 Took full possession of him. Being unmoved by this act of familiarity on tho part of our Lord, his soul
was delivered over to tbe enemy. St. Augustin inquires how it was that the devil entered into the heart of
Judas, and observes that " he could not have entered, had not Judas given him the opportunity." In Ps. 138.
31 What thou art resolved on doing.
23 This was said to show Judas that our Lord knew his base design, and defied him. It was not intended
to stimulate him. " It is the language, not of command, but of permission. It Ehows that He entertained
no dread, but was ready." 5 Leo M. serm. 7, de pass. Dom.
23 This is extraordinary, considering that Christ had given the token : but the minds ofthe apostles were
agitated, and they could not conceive that any of their number could he guilty of so base treason.
34 The next day was so called, although the festival had already begun.
3h From the narrative it does not appear t^at Judas received the eucharist, but it is generally presumed
that he did.
3J Presently, soon.
31 In His approaching sufferings, which will result to His glory. The preterite is put for the future in the
prophetic style.
33 By assuming His humanity to the glory of the Godhead.
39 Soon after His humiliation.
30 This is a term of affection.
31 The people generally, or the leaders in Jerusalem.
33 As not being previously understood, or practised.
39 Peter understood from the tenor of our Lord's discourse, that He was soon to leave them.
44 "Our Lord intimates that Peter would afterwards follow him', by dying on a cross." St. Cyril Alex.
1 G. P. " Me." V. — A. B. L. X. versions, critics.

ST. JOHN XIV. 331
37. Peter saith to Him: Why cannot I follow Thee now? I will lay
down my life for Thee.35
38. Jesus answered him : Wilt thou lay down thy life for Me ?
Truly, truly, I say to thee, the cock will not crow, till thou deny Me
thrice.

CHAPTER XIV.
THE CONTINUATION' OF OUR LORD'S DISCOURSE.
1. Let not your heart be troubled. Ye believe1 in God, believe2 also
in Me.3
2. In My Father's house there are many mansions. If not, I would
have told you ; because" I go to prepare a place for you.4
3. And if I go, and prepare a place for you, I will come again, and
take you to Myself, that where I am, ye also may be.
4. And whither I go, ye know, and the way ye know.
5. Thomas saith to Him : Lord, we know not whither Thou goest,5
and how can we know the way ? v
6. Jesus saith to him : I am the way, and the truth, and the life :
no man cometh to the Father, but through Me.
7. If ye had known Me, ye wouldb have known My Father also : and
henceforth ye will0 know Him, and ye have seen Him.6
8. Philip saith to Him : Lord, show us the Father, and it is enough
for us.7
9. Jesus saith to Him : So long a time have I been with you ; and
have ye not known Me ? Philip, he who seeth Me, seeth the Father
also.8 How sayest thou, show us the Father ?
10. Do yed not believe that I am in the Father, and the Father is. in

Si This was said with great sincerity, but without a becoming Bense of his own weakness.
1 It may be rendered in the imperative. 3 Or " ye believe."
3 Who am His Messenger, His Son, and one with Him.
4 "I will not go," He says, "as if to prepare mansions for you which are in great number, but to renew
the path, which you have lost by sin, that you may ascend by it to the society of angels." St. Cyril Alex.
6 The apostles knew in a general way that Christ was in some short time to depart from this world, and
return to His Father : they did not know, at that time, that He was speaking of this departure.
6 His Majesty being reflected in the second Person incarnate.
7 We desire nothing more than this happiness.
3 The Deity is invisible. Those who saw Jesus Christ, saw God the Father, as far as He can he seen in this
mortal life, tbe Father and the Son being one in essence, and the human nature of Christ manifesting the
power ofthe Divine Person dwelling in it.
3 G. P. — V. A. D. Arm. Sax. Critics differ. b V. "utique." It is an expletive.
3 G. P. " ye know." V. Chrysostom. i G. P. "dost thou,"&c.

332 ST. JOHN XIV.
Me ?9 The words which I speak to you, I speak not of Myself : but the
Father who abideth in Me, He doeth the works.10
11. Believe ye not8 that I am in the Father, and the Father is in Me ?
12. Otherwise believe* on account of the works themselves. Truly,
truly, I say to you, he who believeth in Me, the works which I do, he
also shall do, and greater than these shall he do,11 because I go to theg
Father. 13. And whatever ye shall ask the Father in My name," that will I
do :12 that the Father may be glorified in the Son.
14. If ye ask Me anything in My name, that I will do.13
15. If ye love Me, keep My commandments.
16. And I will ask the Father,14 and He will give you another Para
clete,15 that He may abide with you forever,16
17. The Spirit of truth, whom the world cannot receive, because it
seeth Him not, nor knoweth Him :17 but ye shall know Him ; because
He will abide with you, and be in you.
18. I will not leave you orphans : I will come to you.18
19. Yet a little while, and the world seeth Me no more. But ye see
Me :19 because I live,20 and ye shall live.21
20. In that day22 ye shall know that I am in My Father, and ye in
Me, and I in you.23
21. He that hath24 My commandments, and keepeth them, he it is
s By immanent union.
10 Miraculous works are directly attributed to the Father, as omnipotence, although common to the three
Divine Persons, is specially ascribed to Him.
11 Some of the servants of Christ have performed miracles greater than those which He performed: but
their power was altogether derived from Him. Whilst sojourning on earth, He did not manifest as fully
His Divine power, by His miraculous works, as after His ascent into heaven through His servants : " I go to
the Father, to sit and reign with Him, as God of God : and therefore I will declare the more My power and
virtue by the grace which I will give you : whatsoever you shall seek in My Name, I will do. The time of
My humiliation being over, in which I acted in an humble manner, on account of the Divine dispensation,
I will do more manifestly as God the things which are proper to God." St. Cyril Alex. ¦
13 Our Lord speaks of Himself as performing what is asked of the Father in His Name; thus showing the
unity of the Divine Nature, since the Son grants what is asked of the Father.
13 He shows that prayer is to be addressed to Him absolutely, and that His power extends to all that may
be asked.
14 The distinction of the Divine Persons is manifest, since the Son Himself asks the Father to bestow the
grace of the Holy Spirit.
" Comforter, exhorter.
16 This phrase embraces all duration of time ; and includes tbe successors of the apostles to the end.
17 The corruption of the world prevents worldlings from seeing the Holy Spirit with the eye of faith.
13 Christ in person came to the apostles after His resurrection : He came, through the sanctifying influence
of the Spirit, on Pentecost ; and He abides all days with the apostolic ministry, by His assistance.
19 Th« apostles saw Christ risen from the dead ; and with enlightened faith they continued to contemplate
Him, and walk in His presence, during their whole ministry.
30 In the glory of the Father. 31 Partaking of celestial life.
33 At that time— then.
23 The union of the apostles with Christ by grace faintly resembles His union with the Father.
24 He that knows.
e G. P. "Believe Me." V. Sax.
I G. P. " Me." B G. P. " My." A. B. D. L. Q. X. versions, critics.
a Matt. 7:7; 21 : 22 ; Mark 11 : 24 ; infra 16 : 23.

ST. JOHN XIV. 333
who loveth Me. And he that loveth Me, will be loved by My Father ;
and I will love him, and will manifest Myself to Him.25
22. Judas,56 not the Iscariot, saith to Him : Lord, how is it,27 that
Thou wilt manifest Thyself to us, and not to the world ?
23. Jesus answered, and said to him : If any one love Me, he will
keep My word, and My Father will love him, and We will come to him,
and make Our abode with him :28
24. He who loveth Me not, keepeth not My words. And the word
which ye have heard, is not Mine, but the Father's who sent Me.
25. These things have I spoken to you, abiding with you.
26. But the Paraclete, the Holy Spirit, whom the Father will send in
My name,29 He will teach you all things,30 and bring all things to your
mind, whatever I have said to you.
27. Peace31 I leave you, My peace I give you : not as the world
giveth, do I give you. Let not your heart be troubled, nor let it be
afraid. 28. Ye have heard that I said to you : I go away, and I come to you.
If ye loved Me, ye would indeed be glad, because1 1 go to the Father :
for thek Father is greater than I.32
29. And now I have told you before it come to pass, that when it
shall come to pass, ye may believe.1
30. I will not now speak many things with you : for the prince of
this world cometh, and in Me he hath nothing.33
31. But that the world may know that I love the Father, and as the
Father hath given Me commandment,™ so do I. Arise, let us go hence.34

35 By special communication, and afterwards in glory.
39 He is styled Jude. " "What hath happened?"
33 By this is insinuated that the manifestation spoken of is by grace in the heart.
39 At My request, with My authority. J° Appertaining to salvation.
81 Inward peace, even amidst persecution.
3- The Father is greater than the Son as man. The lovers of Christ should rejoice that His human nature
was so soon to be enthroned in the glory of the Father. Although the Divine Persons are perfectly equal,
having the same nature and essence, the Father may be said to he greater, being the principle from whom
the Son proceeds, by an ineffable generation.
33 No power over Me. al To suffer and die willingly.
i G. P. '• I said." V. A. B. D. versions, critics. k G. P. " My." V. A. D. L. X. fathers, versions.
1 Supra 13 : 19. m Acts 2 : 23.

334 ST. JOHN XV.
CHAPTER XV.
A CONTINUATION OF THE DISCOURSE OF CHRIST.
1. I AM the true vine ;x and My Father is the husbandman.2
2. Every branch3 in Me, that beareth not fruit, He will lop off :a and
every one that beareth fruit, He will cleanse it,4 that it may bring forth
more fruit.
3. Now ye are clean by reason of the word, which I have spoken to
you.5 4. Abide in Me, and I6 in you. As the branch cannot bear fruit of
itself, unless it abide in the vine, so neither can ye, unless ye abide in
Me.
5. I am the vine : ye the branches : he that abideth in Me, and I in
him, the same beareth much fruit : for without Me ye can do nothing.7
6. If any one' abide not in Me, he will be cast forth as a branch,8 and
it withereth, and they gather itb up, and cast it into the fire, and it
burneth.9 7. If ye abide in Me, and My words abide in you,10 ye shall ask whati
ever ye wish,11 and it shall be done for you.
8. In this is My Father glorified,12 that ye bring forth very much
fruit, and become13 My disciples. ' *
9. As the Father hath loved Me, I also have loved you. Abide in
My love.
10. If ye keep My commandments, ye will abide in My love : as I also
have kept the commandments of My Father, and I abide in His love.
11. These things I have spoken to you, that My joy may be0 in you,
and your joy may be full.
1 The figurative meaning is manifest: Christ calls Himself the true vine, not to affirm that He was really
a vine, but that He was such in His relation to the apostles, imparting to them a vivifying influence, and
enabling them to bear fruit, in a more direct and efficacious manner than the vine-stock communicates with
its branches.
3 Vine-dresser. The genus is put for the species.
3 Every one united with Christ by sacramental bonds.
4 By pruning. The servants of God are purified by affliction, which is like the pruning-knife of the vine
dresser. 4 The word has served to purify the apostles, by exciting them to hate sin, and love Christ.
3 Will abide.
/ Without the aid and blessing of Christ, the apostles could not draw men to His faith and love : without
His grace no one can do aught towards salvation.
3 Lopped off.
3 So shall he who separates himself from Christ fall into the flames of hell.
10 Directing your conduct.
11 In order to salvation, and dependently on tho Divine decrees.
13 It is equivalent to the future. " In deed, as well as in profession.
a G. P. " He taketh away." b G. p. « them." V. D. L. X.
3 G. P. "might abide."

ST. JOHN XV. 335
12. This is My14 commandment,11 that ye love one another, as15 1 have
loved you.
13. Greater love hath no man than this, that a man lay down16 his
life for17 his friends.
14. Ye are My friends, if ye do the things which I command you.
15. I will not now call you servants, for the servant knoweth not
what his lord doeth :,s but I have called you friends ; because all things
whatever I have heard of My Father,19 1 have made known to you.
16. Ye have not chosen Me, but I have chosen you,20 and appointed
you that ye should go,e and bring forth fruit, and your fruit should re
main : that21 whatever ye shall ask the Father in My name, He may
give it to you.
17. These things I command you, that ye love onef another.
18. If the world22 hate you, know ye that it hath hated Me before you.
19. If ye had been of the world,23 the world would love its own : but
because ye are not of the world, but I have chosen you out of the world,
therefore the world hateth you.
20. Remember My word which I said to you : The servant is not
greater than his master. If they have persecuted Me, they will perse
cute you also : if they have kept21 My word, the'y will keep yours also.8
21. But all these things they will do to you for My name's sake, be
cause they know not Him who sent Me.
22. If I had not come, and spoken to them, they would not have sin :
but now they have no excuse for their sin.25
23. He who hateth Me, hateth My Father also.26
24. If I had not done among them works which no other man hath
done, they would not have sin : but now they have both seen,27 and
hated both Me and My Father.

14 Special. " After the manner in which.
1G Expose, sacrifice. 17 In defence of.
13 The slave knows not the secret counsels of his master, the end to which his actions are directed.
13 The counsels of God — all things communicable to men as far as they were then capable of receiving them,
for some things were reserved which they could not then bear.
20 Called you to the apostleship. 31 So that— He will give.
33 That portion of mankind which is corrupt and impious, is called the world.
23 Animated with its spirit.
31 Our Lord intimates that the apostles should not be chagrined, if their preaching should meet, with no
better success than His own, or become an occasion of invidious accusation. G. sometimes means to watch
with a malignant disposition. The want of a negative particle does not detract from this explanation, since
the following sentence shows that it is implied. " He admonishes us to be resigned when our instructions
are neglected." St. Cyril Alex.
25 Having rejected the truth propounded to them.
38 Implicitly, notwithstanding any profession of reverence.
37 The works.
a Supra 13 : 31; Eph. S : 2; 1 Thess. 4:9. e Matt. 28 : 19.
' 1 John 3 : 11 ; 4 : 7. e Supra 13 : 16; Matt. 10 : 24; 24 : 9.

336 ST. JOHN XVI.
25. But that the word may be fulfilled which is written in their law :
they hated Me without cause.h
26. But when the Paraclete cometh,1 whom I will send to you from
the Father, the Spirit of truth, who proceedeth from the Father, He will
give testimony of Me.
27. And ye shall give testimony, because ye arek with Me from the
beginning.

CHAPTER XVI.
THE CONCLUSION OF THE LAST DISCOURSE OF CHRIST.
1. These things have I spoken to you, that ye may not be scandal
ized.1 2. They will cast you out of the synagogues : yea, the hour* cometh,
that whoever killeth you, will think that he offereth homage to God.
3. And these things will they do to you, because they know not2 the
Father, nor Me.
4. But these things I have told you, that when their time shall come,
ye may remember that I told you.b
5. But I did not tell you these things from the beginning, because I
was with you. And now I go to Him who sent Me, and none of you
asketh Me : Whither art Thou going ?3
6. But because I have spoken these things to you, sorrow hath filled
your heart.
7. But I tell you the truth : it is expedient for you that I go : for if
I go not,0 the Paraclete will not come to you :* but if I go, I will send
Him to you.
8. And when He is come, He will convict the world5 of sin, and of
justice, and of judgment:
9. Of sin, because they believed not in Me :6

1 May not be shaken in faith. - With saving faith.
3 Peter had asked, and Thomas had said to Him : " Lord, we know not whither Thou goest ;" but had not
directly asked Him the question. Our Lord reproaches them with a want of solicitous inquiry about so mo
mentous an event.
4 Such was the counsel of God, that whilst the apostles enjoyed the visible presence of Christ, they Bhould
not receive the gifts of the Holy Spirit; the full manifestation of His Divinity by such communication being
reserved to the period when His humanity would be glorified.
6 Carnal men.
8 Notwithstanding My words and works. The Holy Spirit brought many to a sense of the grievousness of
their sin in rejecting Christ; and by His light and gifts, showed to all that unbelief was without excuse.

h Ps. 24 : 19 ; 34 : 19. i Luke 24 : 49.

k P. " have been."

V.G.

* P. " the time." V. L. MSS. versions.

b G. P. "of them."

V. Critics differ.

<> Supra 7 : 39.

ST. JOHN XVI. 337
10. And of justice,7 because I go to the Father ; and ye will see Me
no longer :
11. And of judgment,8 because the prince of this world is already
judged. 12. I have yet many things to say to you : but ye cannot bear them
now. 13. But when He, the Spirit of truth, shall come, He will teachd you
all the truth. For He will not speak of Himself: but whatever things
He hath heard,9 He will speak : and the things which are to come, He
will show you.
14. He will glorify Me, because He will receive of Mine,10 and show
to you.11
15. All things whatever the Father hath, are Mine.12 Therefore I
said that He will receive of Mine, and show to you.
16. A little while, and ye will not see Me : and again a little while,
and ye will see Me :13 because I go to the Father.
17. Then some of His disciples said, one to another : What is this
that He saith to us : A little while, and ye will not see Me ; and again
a little while, and ye will see Me, and, because I go to the Father ?
18. They said, therefore : What is this that He saith : A little while?
We know not what He speaketh.
19. And0 Jesus knew that they had a mind to ask Him ; and He said
to them : Of this do ye inquire among yourselves, because I said : A
little while, and ye will not see Me : and again a little while, and ye
will see Me ?
20. Truly, truly, I say to you, that ye shall lament and weep, but
the world shall rejoice : and ye shall be made sorrowful, but your sor
row shall be turned into joy.
21. A woman, when she is in labor, hath sorrow, because her hour is

7 The justice — holiness — of Christ, was shown by the Holy Spirit: its reward in the kingdom of heaven was
also pointed out, and the withdrawal of the visible presence of Christ from men was seen to be the conse
quence of their neglect to profit by it. St. Cyril Alex, understands that the Holy Spirit will justify the faith
ful — show them to be just in believing the Divinity of Christ, since in reality He withdrew from the world to
go to His Father.
8 Condemnation. Satan, who is styled prince of this world, was condemned and crushed by Christ. " He
is condemned, inasmuch as he cannot overcome such as through the faith of Christ are sealed with the Holy
Spirit for justice and sanctification." St. Cyril Alex.
9 From the Father and the Son, by the communication of the Divine essence. " He hears from Him from
whom He proceeds . . . from whom His essence is, from Him is His knowledge, and to hear is the same as to
know." St. Augustin.
10 Of that essence which is common to the three Divine Persons.
11 The Divine Spirit communicated to the apostles light regarding things Divine.
13 The Divine Nature is manifestly claimed by Christ in these words.
13 After His resurrection, as also after their death.
ii P. "guide you into." ' P. "Now." V. D. L. versions.
22

338 ST. JOHN XVI.
come : but when she hath brought forth the child, she remembereth no
more the anguish, for joy that a man is born into the world.14
22. So also ye now indeed have sorrow, but I will see you again ;15
and your heart will rejoice ; and your joy no man shall take from you.
v 23. And in that day ye will not ask' Me anything. Truly, truly, I
say to you : if ye ask the Father anything in My name, He will give it
you.B 24. Hitherto ye have not asked anything in My name : ask, and ye
shall receive, that your joy may be full.
25. These things I have spoken to you in proverbs.18 Theh hour cometh
when I will no more speak to you in proverbs, but I will show you plain
ly17 of the Father.
26. On that day, ye will ask in My name : and I say not to you,
that I will ask the Father for you :
27. For the Father Himself loveth you, because ye have loved Me,
and have believed that I came forth18 from God.
28. I came forth from the Father, and am come into the world : again
I leave the world, and go to the Father.
29. His disciples say to Him : Behold, now Thou speakest plainly,
and speakest no proverb.
30. Now we know that Thou knowest all things,19 and Thou needest
not that any man should ask20 Thee : by this we believe that Thou
comest forth from God.
31. Jesus answered them : Do ye now believe ?
32. Behold, the hour cometh,1 and it is alreadyk come, that ye will be
scattered, every man to his own,21 and will leave Me alone: and yet I
am not alone, because the Father is with Me.
33. These things I have spoken to you, that in Me ye may have
peace. In the world ye will have distress : but have confidence, I have
overcome the world.

14 By this similitude our Lord intimates that the apostles would have reason to exult in the final results
of their labors and sufferings.
" After His resurrection, and also after their death. » In enigmatical expressions.
17 By the light ofthe Holy Spirit.
43 By eternal generation as God, by special mission as man.
13 Since He knew their secret thoughts and discourses, without any intimation from any one.
20 Inform. 31 Home.
' G. means to question. Martini and Allioli so explain it. The verb which follows means to ask a favor.
e Matt. 7 : 7; 21:22; Mark 11: 24; Luke 11 : 9; supra 14: 13; James 1 : 5.
a G. P. " hut." V. C. D. L. X. versions. i Matt. 26 : 31 ; Mark 14 : 27.
x G. P. " Now." MSS. versions — Some MSS. V.

ST. JOHN XVII. 339

CHAPTER XVII.
THE PRAYER OP CHRIST.
1. These things Jesus spake, and lifting up" His eyes to heaven,b
said : Father, the hour1 is come, glorify2 Thy Son, that Thy Son0 may
glorify Thee.
2. As Thou hast given Him3 powerd over all flesh, * that He may give
eternal life to all whom Thou hast given Him.5
3. Now this is6 eternal life : that they know7 Thee, the only true
God,8 and Jesus Christ,9 whom Thou hast sent.10
4. I have glorified Thee on the earth : I have finished the work which
Thou gavest Me to do.
5. And now glorify Thou Me, 0 Father, with Thyself," with the
glory which I had with Thee,12 before, the world was.13
6. I have manifested Thy14 Name to the men whom Thou hast given
Me out of the world. Thine they were,15 and Thou gavest them to
Me :16 and they have kept Thy word.
7. Now they have known that all things which Thou hast given Me,
are from Thee.17
8. Because the words which Thou gavest Me,18 1 have given them ;
and they have received them, and have known truly that I came forth
from Thee,19 and they have believed that Thou didst send Me.20
1 The time appointed is approaching. It is usual to speak of that which is near as if it were already ac
complished. 3 Manifest His acceptance with Thee. Our Lord prays that His humiliation may be attended with the
manifestation of His Divinity.
3 As man. 4 All men.
* By gracious decree. c The means of attaining to life.
' By faith.
" As distinguished from heathen deities. St. Chrysostom and St. Augustin among the ancients, and Hein-
sius among moderns, think that there Is here an inversion, so that the text should read : " This is eternal
life, that they know Thee, and Jesus Christ, whom Thou hast sent, the only true God." Such inversions are
not unusual with this evangelist: ex.g.: "Whoever is not just, is not of God, nor he that loveth not his
brother." 1 John 3 : 10. "The Lord God Almighty is the temple thereof, and the Lamb." Apoc. 21 : 22.
3 Eternal life depends on the knowledge of Christ, as well as of the Father.
10 His Divine mission must be recognized, His teaching embraced, and by a necessary consequence, His
Divinity must be adored.
11 In Thy kingdom. He asks for His human nature the glory of heaven, that it may partake of the Divine
glory, which as God He had from eternity.
13 In the unity of the Divine Nature. .^
13 Before the creation, from eternity, the Son was in the glory of the Father.
14 Nature, counsels, will, and doctrine.
14 By creation. 16 Having drawn them by grace.
17 All the Divine perfections, which the Son, as God, possesses, are from the Father, hy the communication
of tbe Divine essence ; all the prerogatives of the Son, as man, are from the Father, in union with the Son
and Holy Spirit, but are ascribed to the Father, as the fount of the Deity.
13 To be communicated to men. u By eternal generation.
30 As Messiah. > G. P. " He lifted up." V. B. C. D. L. X. versions. b G. P. " and." V. MSS. versions.
c G. P. "also." V. A. B. versions. i Matt. 28 : 18.

340 ST. JOHN XVII.
9. I pray for them :21 I pray not for the world,22 but for those whom
Thou hast given Me,23 because they are Thine.24
10. And all My things are Thine, ahd Thine are Mine :25 and I am
glorified26 in them.
11. And now I am no more27 in the world, and these are in the world,
and I come to Thee. Holy Father, keep in Thy Name28 those whom
Thou hast given Me : that they may be one29 as We also8 are.30
12. While I was with them,f I kept them in Thy Name. Those whom
Thou gavest Me have I kept :s and none of them is lost but the son of
perdition,31 that the Scripture may be fulfilled.11
13. And now I come to Thee: and these things I speak in the world,
that they may have the fulness of My joy in themselves.32
14. I have given them Thy word,33 and the world hateth them, be
cause they are not of the world,34 as I also am not of the world.
15. I pray not that Thou wouldst take them out of the world,35 but
that Thou wouldst keep them from evil.30
16. They are not of the world, as I also am not of the world.
17. Sanctify37 them in1 thek truth. Thy word is truth.
18. As38 Thou didst send Me into the world, I also have sent them
into the world.
19. And for them do I sanctify39 Myself: that they also may be
sanctified in truth.

31 Especially.
33 The carnal and impious were excluded from this special prayer of Christ, although on the cross He prayed
even for those who crucified Him.
23 As disciples.
24 They belong to Thee by gracious choice.
3i There is a perfect community and identity of perfections in the Father, Son, and Holy Spirit.
23 I shall be glorified.
31 I am about to withdraw My visible presence.
25 In Thy doctrine and worship. " In unity of faith.
30 The unity ofthe disciples in faith is to resemble the unity of the Divine Persons in nature; but it ne
cessarily falls far short ofthe model.
31 Judas, who by his perversity made himself such.
33 That they may have in themselves the fulness of joy in Me, derived from Me.
33 Instructed them, and authorized them to instruct others.
34 Not worldly-minded. As yet the apostles were imperfect, but not disposed to favor the corruption ofthe
world. 33 Since tbey were to enlighten it, and purify it by their ministry.
33 From corrupting the word intrusted to them— from being finally overcome in their ministerial labors
by the opposition of the world.
31 Consecrate them to the announcement of truth. It implies official consecration, and personal sanctifi
cation. 33 In like manner.
33 " Devote," hy instructing and training them. " Christ," says St. Cyril of Alexandria, "sanctified Him
self for us, namely : He offered Himself to God the Father as a holy victim, reconciling the world to Him,
and restoring our fallen race to His favor."
e G.P. — V. B.M. S.Y. f G. P. " in the world." V. B. C. D. L.
B Infra 18 : 9. h ps. 108 : 8.
¦ Iv. P. "through."
t G. P. " Thy truth." V. — A. B. C. D. L. MS. versions, critics.

ST. JOHN XVIII. 341
20. And not for them only do I pray, but for those also who through
their word shall believe in Me :40
21. That they all may be one,41 as Thou, Father, in Me, and I in
Thee : that they also may be one in Us :42 that the world may believe
that Thou hast sent Me.43
22. And the glory which Thou hast given Me, I have given them :4i
that they may be one as We also are one.
23. I in them, and Thou in Me : that they may be made perfect in
one,45 and the world may know that Thou hast sent Me, and hast loved
them, as Thou also hast loved Me.40
24. Father, I will that where I am, they also whom Thou hast given
Me, may be with Me : that they may see My glory which Thou hast
given Me, because Thou lovedst Me before the creation of the world.
25. Just Father', the world knoweth Thee not : but I know Thee :
and these know that Thou hast sent Me.
26. And I have made known, and will make known Thy name to
them, that the love with which Thou hast loved Me, may be in them,47
and I in them.48

CHAPTER XVIII.
THE HISTORY OF THE PASSION OF CHRIST.
1. When Jesus had said these things. He went forth with His dis
ciples* over the brook Kedron,b where there was a garden, into which
He entered, and His disciples.
2. And Judas also, who betrayed Him, knew the place : because
Jesus had often resorted thither with His disciples.
3. Judas, thei*efore, having received a band of soldiers,1 and officers2
40 All the faithful instructed by the apostolic ministry are embraced in the prayer of Christ.
41 tv strongly expresses the unity of the apostolic ministry, and of the body of believers.
42 Through the influence of Divine truth and grace.
43 The unity of the Church is among tbe most splendid evidences of the Divine mission of Christ.
44 Christ made the apostles partakers of II is mission and authority.
46 Perfectly united.
46 The unity of the ministry is a token of Divine approbation, since in so numerous and diversified a body,
it could not be maintained for so many centuries by mere human means.
47 The communication of revealed truth is intended to excite the love of God in believers, and especially
in its chosen heralds. This effect, however, is often prevented hy the perversity of the human heart.
48 By grace, and by effectual assistance.
1 The number of this company is uncertain. As the officer is called %iXiap%os, v. 12, some think that it
consisted of a thousand men. There wag a cohort supposed to consist of 1000, or 600 men, in garrison at
the castle of Antonia. The high priest, fearing a rescue, or tumult, may have obtained their services from
the governor.
2 Persons in office in the court of the high priest are here meant.
a Matt. 26 : 36; Mark 14 : S2; Luke 22 : 39.
b 2 Kings 15 : 23. Sept tmv Kedpoiv. V. tov KedpCiv- A. L. critics. P. V.

342 ST. JOHN XVIII.
from the chief priests and the Pharisees, cometh thither with lanterns,
and torches, and weapons.0
4. Jesus, therefore, knowing all things that should come upon Him,3
went forth, and said to them : Whom seek ye ?
5. They answered Him : Jesus of Nazareth. Jesus saith to them :
I am He. And Judas also who betrayed Him, stood with them.4
6. As soon, therefore, as He said to them : I am He : they went
backward and fell to the ground.5
7. Again therefore He asked them:6 "Whom seek ye? And they
said : Jesds of Nazareth.
8. Jesus answered : I have told you that I am He. If therefore ye
seek Me, let these7 go away.
9. That the word which He said might be fulfilled : Of those whom
Thou hast given Me,8 1 have lost none.d
10. Then Simon Peter having a sword, drew it, and struck the ser
vant of the high priest, and cut off his right ear.9 And the name of
the servant was Malchus.
11. Jesus therefore said to Peter : Put up thy sword into the scab
bard. The cup10 which My Father hath given Me, shall I not drink it ?
12. Then the band, and the captain,11 and the officers of the Jews,
took Jesus, and bound Him :
13. And led Him away to Annas12 first,6 for he was father-in-law to
Caiphas, who was the high priest of that year.
14. Now Caiphas was he who had given the counsel to the Jews :
that it was expedient that one man should die for the people/
15. And Simon Peter followed Jesus, and so did another disciple.13
And that discipleg was known to the high priest, and he went in with
Jesus into the court of the high priest.

8 The evangelist marks His foreknowledge, that we may understand that of His own free will He pre
sented Himself to suffer for our sins.
* The audacity of the traitor is marked.
* That is, they fell on their backs. There is a dia?resis in the text. The sudden prostration of a numerous
body of soldiers at the simple word of Christ, was an admirable evidence of His majesty and power.
6 When they had risen on their feet. 7 The apostles.
8 The words of our Lord seem to have been directly spoken of the preservation of the apostles in faith,
and in the grace of God : but ic is not extraordinary that they should mean also preservation from death,
whilst in the company of our Lord. The Divine words often have a twofold meaning.
8 The ardor of Peter is here manifest. l0 Sufferings.
11 xtXiapxos. Captain of a thousand.
13 Annas, who had been removed from his office by Valerius Gratus, was probably the contriver of the
measure, aud so Christ was led to his house in the first instance, that his instructions might be received as
to ulterior measures. He sent Him directly to Caiphas, where tho matters here detailed took place. The
other evangelists omit mentioning the visit to Annas, and relate at once what occurred at the house of
Caiphas. 13 John himself, or more probably one not of the twelve.
c Matt. 26 : 4T ; Mark 14 : 43 ; Luke 22 : 47. i Supra 17 : 12.
» Luke 3:2. t Supra 11 : 49.
e Matt. 25 : 53 ; Mark 14 : 54 ; Luke 22 : 55.

ST. JOHN XVIII. 343
16. But Peter stood without at the door. The other disciple there
fore who was known to the high priest, went out, and spake to the por
tress, and brought in Peter.14
17. The maid therefore that was portress, saith to Peter : Art not
thou also one of the disciples of this man ? He saith : I am not.
18. Now the servants and officers stood at a coal fire, because it was
cold, and warmed themselves : and Peter also was standing with them,
and warming himself.
19. The high priest therefore asked Jesus concerning His disciples,
and concerning His doctrine.
20. Jesus answered Him : I have spoken openly to the world : I have
always taught inh synagogues,15 and in the temple, whither all the Jews
resort:1 and in secret I have spoken nothing.16
21. Why dost thou ask Me ?17 ask those who have heard what I have
spoken to them : behold, they know what I have said.
22. And when He had said these things, one of the officers18 standing
by, gave Jesus a blow, saying : Answerest Thou the high priest so ?
23. Jesus answered him: If I have spoken evil, give testimony of
the evil : but if well, why dost thou strike Me ?19
24. kAnd Annas20 had1 sent Him bound to Caiphas, the high priest.
25. And Simon Peter was standing, and warming himself. They
said therefore to him :m Art not thou also one of His disciples ? He
denied it, and said : I am not.
26. One of the servants of the high priest (a kinsman to him whose
ear Peter cut ofi) saith to him : Did I not see thee in the garden with
Him? 27. Again therefore Peter denied : and immediately the cock crew.
28. Then they led Jesus from Caiphas" to the hall of the governor.21

14 This act of kind attention exposed Peter to danger.
14 He spoke of synagogues generally ; not of one in particular, although the text is in the singular.
16 He had often explained in private His public discourses, and disclosed Divine mysteries to His disciples :
but He concealed nothing through fear of censore : He said nothing in secret, which did not harmonize with
His public teaching.
" It is inconsistent with the rules of judicial investigation to question the accused, when no proof of guilt
has been offered.
18 Attendants on the high priest.
18 Our Lord bore meekly tbe insult, but remarked on its injustice, that none might suppose He had given
any occasion for such treatment.
30 '* Had sent." This verse might follow v. 13, since all that is above related took place in the court of
Caiphas, as is evident from its connection with what follows, and from a comparison of this statement with
those of the other evangelists.
34 Pontius Pilate, who as procurator governed Judea, in the name of the Roman emperor.
h G. P. " the." V. 10 MSS. critics.
i G. P. " whither the Jews always resort." V. A. C. L. X. versions.
k P. " Now." V. L. versions. I Matt. 26 : 57 j Mark 14 : 53 ; Luke 22 : 54.
m Matt. 26 : 69 ; Mark 14 : 67 ; Luke 22 : 56. » Matt. 27 : 2 ; Mark 15:1; Luke 23 : 1.

344 ST. JOHN XVIII.
And it was morning, and they went not into the hall, that they might
not be defiled, but that they might eat the passover.22
29. Pilate therefore went out23 to them, and said : What charge do
ye make against this man ?
30. They answered, and said to him : If He were not a malefactor,
we should not have delivered Him up to thee.24
31. Pilate therefore said to them : Take Him yourselves, and judge
Him according to your law. The Jews therefore said to him : It is not
lawful for us to put any 'man to death.25
32. That the word of Jesus might be fulfilled, which He spake, sig
nifying what death He should die.26
33. Pilate therefore27 went again into the hall,0 and called Jesus, and
said to Him : Art Thou the King of the Jews ?
34. Jesus answered :p Sayest thou this of thyself,28 or have others
told it to thee of Me ?
35. Pilate answered : Am I a Jew ? Thine own nation and the chief
priests have delivered Thee up to me : what hast Thou done ?
36. Jesus answered: My kingdom is not of this world.29 If My
kingdom were of this world, My servants30 would certainly strive31 that
I should not be delivered to the Jews : but now My kingdom is not from
hence.32 37. Pilate therefore said to Him : Art Thou a king, then ? Jesus
answered : Thou sayest that I am a king. For this was I born, and for
this came I into the world : that I should give testimony to the truth.
Every one that is of the truth33 heareth My voice.
38. Pilate saith to Him : What is truth ?34 And when he said this,

2- Paschal victims continued to be eaten through the octave. The lamb had been already eaten on the
preceding evening. The Pharisees considered that by entering within the precincts of a court, wherein a
heathen governor presided, they would contract legal defilement, and be disqualified from partaking of feasts
wherein tbe flesh offered in sacrifice was eaten.
23 In front of his court house.
31 They rest on the judgment pronounced by the assembly of priests, which condemned Him of blasphemy :
and urged the governor to ratify it, and pronounce sentence of death. They accused Him also of sedition.
26 From this it appears that the power of inflicting death was not recognized at that time as belonging to
the Jewish tribunals : but some restrict the meaning to civil causes, and maintain that they could decree
capital punishment for offences against religion, subject, however, to the--ratification of the Roman governor.
21 By crucifixion, which could only be ordered by the governor. It was not a Jewish mode of punishment.
"^ After formal charges of sedition, and usurpation of royal power, made by the Jews. Luke 23 : 2.
23 Our Lord shows His knowledge that Pilate does not give credit to the charge, in the offensive meaning
which it bears. He questions His judge, and insinuates the injustice ofhis mode of proceeding.
31 Earthly and secular — not an empire of force.
30 nis chief disciples. The idea of state officers is presented. Infra 19 : 6.
31 Make violent efforts.
32 Not of earthly origin, as it is not of an earthly character. It is the reign of truth and grace.
33 A lover of truth.
34 Without awaiting an answer. He felt that his question was idle, as far as the trial of Jesus was con
cerned. ° Matt. 27 : 11 ; Mark 15:2; Luke 23 : 3. p G. P. " him." V.— A. B. D. L. M. X. versions, critics.

ST. JOHN XIX. 345
he went out again to the Jews, and said to them : I find no guilt in
Him. 39. But ye have a custom that I should release one to you at the pass-
over :¦> will ye therefore that I release to you the King of the Jews ?35
40. Then they all cried again : Not this man, but Barabbas. Now
Barabbas was a robber.

CHAPTEK XIX.
CONTINUATION OF THE HISTORY OF THE PASSION OF CHItlST.
1. Then therefore Pilate took Jesus," and scourged Him.1
2. And the soldiers plaited a crown of thorns, and put it upon His
head, and they put on Him a purple garment.
3. And they came to Him,1' and said : Hail, King of the Jews : and
they gave Him blows.2
4. Pilate therefore went forth again, and saith to them : Behold, I
bring Him forth to you, that ye may know that I find no guilt in Him.
5. (Jesus therefore came forth wearing the crown of thorns, and the
purple garment.) And he saith to them : Behold the Man !
6. When the chief priests, therefore, and the officers saw Him, they
cried out, saying : Crucify, crucify Him.0 Pilate saith to them : Take
Him yourselves, and crucify Him :3 for I find no guilt in Him.
7. The Jews answered him: We have a law; and according to the
lawd He ought to die, because He made4 Himself the Son of God.5
8. When Pilate, therefore, heard this saying, he feared the more.6
9. And He entered into the hall again, and said to Jesus : Whence
art Thou V But Jesus gave him no answer.8
10. Pilate therefore saith to Him : Speakest Thou not to me ? Knowest

34 Pilate, having declared that no crime had been proved, should have discharged Jesus as innocent : but
not being willing to repel His accusers as wanton persecutors, he appealed to their clemency, and offered to
liberate Him, if they would solicit it as an act of mercy.
1 By weak and criminal policy, hoping to appease the persecutors.
3 The soldiers added wanton insults to the punishment which they were ordered to inflict.
3 This does not imply permission or approval; but is an indignant direction to do that which justico for
bade. It was given in the confidence that they would not dare avail themselves of it.
4 Gave Himself out as.
6 They regarded Him as a blasphemer, who by the law was subject to death. They understood Him to
affirm that He was God.
G He was alarmed, lest Jesus might be such as ne proclaimed Himself.
7 Pilate wished to know whether He claimed a Divine origin.
8 The question was irrelevant to the charge of sedition, which was the only one of which Pilate could take
cognizance: wherefore silence was not disrespectful.
q Matt. 27 : 15 ; Mark 15 : 6 ; Luke 23 : 17.
a Matt. 27 : 27 ; Mark 15 : 16. b 8. P. — V. B. L. versions, critics.
t V. A. D. E. K. M. S. Y. versions. d Lev. 24 : 14, 16. <

346 ST. JOHN XIX.
Thou not that I have power to crucify Thee, and I have power to re
lease Thee ?
11. Jesus answered : Thou wouldst not have any power against Me,
unless it were given thee from above.9 Therefore he who hath de
livered Me to thee,10 hath the greater sin.11
12. And thenceforth Pilate sought to release Him. But the Jews
cried out, saying : If thou release this man, thou art not a friend of
Cesar : for whoever maketh himself king, speaketh against12 Cesar.
13. Now when Pilate heard these words,8 he brought Jesus forth ;1S
and sat down on the judgment seat," in the place that is called Lithos-
trotos,15 and in Hebrew Gabbatha.16
14. And it was the preparation1" of the passover,17 about the sixthg
hour, and he saith to the Jews : Behold your king. !18
15. But they cried out : Away with Him : away with Him ; crucify
Him. Pilate saith to them : Shall I crucify your king ? The chief
priests answered : We have no king but Cesar.
16. Then therefore he delivered Him to them, to be crucified. And
they took Jesus, and led Him forth.
17. And bearing His own cross,11 He went forth to that place which
is called Calvary, but in Hebrew Golgotha,
18. Where they crucified Him, and with Him two others, one on each
side, and Jesus in the middle.19
19. And Pilate also wrote a title :20 and put it on the cross. And
the writing was : Jesus of Nazareth, the King of the Jews.
20. This title, therefore, many of the Jews read, because the place
where Jesus was crucified was nigh to the city ; and it was written^n
Hebrew, in Greek, and in Latin.

3 By Divine permission and decree.
10 The high priest, who delivered Jesus to Pilate.
11 Their crime was greater than that of Pilate, who reluctantly yielded : yet even he sinned grievously.
12 Opposes, rebels against.
13 The fear of incurring the anger of Cesar, determined Pilate to yield to the wishes ofthe Jews.
44 Erected for the occasion. He employed the judicial forms, whilst he violated every principle of justice.
44 " A tessellated pavement formed of pieces of marble and stone of various colors." Bloomfield.
1C. An elevated place, or suggestus.
14 The eve ofthe Paschal sabbath, that is, of the sabbath which occurred within the octave of the feast.
There was no day of preparation for the passover.
1B Pilate seems to have regarded Him as such, since he even styled Him so in the inscription on the cross,
and refused to qualify the appellation.
19 " The cross itself, if you observe, was a tribunal : for the judge being in the middle, the thief who be
lieved was acquitted, the other who blasphemed, was condemned. By this He intimated what ne will do with
the living and the dead, of whom some He will put on His right hand, and others at His left." St. Augustin
in c. 7. Joan, tract. 31.
30 An inscription marking the charge for which He died.
« G. P. " that saying." V. A. B. D. E. L. M. versions. I Mark 15 : 42.
s Several MSS. have the third hour as in Mark. Patrizi thinks that Z is put by mistake for I\
* Matt. 27 : 33; Mark 16 : 22; Luke 23 : 33.

ST. JOHN XIX. 347
21. Then the chief priests of the Jews said to Pilate : Write not :
The King of the Jews : but that He said : I am the King of the Jews.
22. Pilate answered: What I have written, I have written.21
23. The soldiers, therefore, when they had crucified Him, took His
garments22 (and made four parts, to every soldier a part), and also His
coat.23 Now the coat was without seam, woven from the top throughout.24
24. They said then one to another : Let us not cut it, but let us cast
lots for it, whose it shall be ; that the Scripture might be fulfilled, say
ing : They parted My garments among them : and on My vesture they
did cast lots.1 And the soldiers indeed did these things.
25. Now there stood by the cross of Jesus, His mother,25 and the
sister26 of His mother, Mary27 of Cleophas,28 and Mary Magdalen.
26. When Jesus, therefore, had seen His mother and the disciple
whom He loved standing, He saith to His mother: Woman,29 behold thy
Son!20 27. After that, He saith to the disciple : Behold thy mother !31 And
from that hour the disciple took her to his home.32
28. Afterwards Jesus, knowing that all things33 werek accomplished,
that the Scripture might be fulfilled,34 said : I thirst.
29. Now a vessel was set there full of vinegar.35 And they,36 putting
upon hyssop37 a sponge full of vinegar, put it to His mouth.
-l Definitively, and unchangeably. Pilate was struck with astonishment at His mysterious and Divine
traits. 33 Outward garments. M Tunic, or inner garment.
3* Like a hose. The undergarment of priests was of this kind.
3* "Her affection led her to disregard danger." St. Ambrose in Luc. 1 1. 10, No. 129.
56 This may mean cousin.
** The text q tov, does not determine whether sho was a daughter or wife.
w He is thought to be tbe same as Alpheus.
03 This term, may have been used to spare her feelings, which the name of mother was calculated to har
row up.
30 He gave John in His own place. St. Augustin remarks: u Mary, in doing the will of God, is corporally
mother of Christ, truly .... but she is undoubtedly mother of His members, which we are, since she has
concurred, by her charity, in tbe bringing forth of the faithful in the Church, who are members of the head,
and she is corporally mother of the head." L. de S. Virgin, c. 6.
31 St. Ambrose observes that this evangelist has taken cars to record this remarkable fact, which "the
others passed over in silence, how Christ on the cross addressed His mother, deeming it of greater import
ance to state that He who triumphed over torments and punishments, the conqueror ofthe devil, performed
the duties of filial affection, than that He bestowed the kingdom of heaven. For if it be an edifying fact,
that pardon is given by the Lord to a robber, it is far more edifyiog that the mother is honored by her Son.
But neither was Mary wanting in what became her as mother of Christ, since whilst the apostles fled away,
she stood before tbe cross, and with tearful eyes looked on the wounds of her Son, for she did not look to the
death of her beloved, but the salvation ofthe world." In Lucam b. 10, No. 129.
39 It is justly inferred that Joseph, her spouse, was already dead.
33 "You see His power in death : since He waited until all things should be accomplished which the pro
phets foretold should happen before His death." St. Augustin, in Joan c. 7, tract. 31.
* By the fact He fulfilled the Scripture.
" Sour wine. K The standers by.
31 Sticking it on a twig of hyssop. There was an humble plant with this name in Judea, with a reedy
stalk. It is called by Matthew and Mark a reed. It was long enough to reach the lips of Christ, who was
not raised very high above the ground.
i Ps. 21 : 19. * G. P. " now." V. T. versions.

348 ST. JOHN XIX.
30. Jesus, therefore, when He had taken the vinegar, said : It is
consummated.38 And bowing His head, He expired. _
31. Then the Jews (because it was the eve of the sabbath), that the
bodies might not remain on the cross on the sabbath (for that was a
great sabbath-day),39 besought Pilate that their legs might be broken,40
and that they might be taken away.
32. The soldiers therefore came, and brake the legs of the first, and
of the other who was crucified with Him.
33. But after they came to Jesus, when they saw that He was
already dead, they did not break His legs.
34. But one of the soldiers pierced His side with a spear, and imme
diately there came out blood and water.41
35. And he who saw it42 giveth testimony, and his testimony is true.
And he knoweth that he saith true,43 that ye also1 may believe.
36. For these things were done that the Scripture111 might be ful
filled : Ye shall not break a bone of Him.44
37. And again another Scripture11 saith:, They shall look on Him
whom they pierced.45
38. And after these things Joseph of Arimathea (because he was a
disciple of Jesus, but secretly, for fear of the Jews) besought Pilate
that he might take away the body of Jesus. And Pilate gave leave.
He came therefore and took away the body of Jesus.
39. And Nicodemus, he who at the first came to Jesus by night,0
came also, bringing a mixture of myrrh and aloes, about an hundred
pound weight.*6
40. They took therefore the body of Jesus, and bound it in linen
cloths with the spices, as the manner of the Jews is to bury.47
41. Now there was in the place where He was crucified, a garden,
and in the garden a new monument, where no man had yet been laid.
42. There, therefore, because of the preparation48 day of the Jews,
they laid Jesus, because the monument was nigh at hand.
38 The work assigned to Him by the Father is completed — His labors and. sufferings are at an end.
99 As happening in the Paschal octave.
40 To hasten their death, according to St. Cyril Alex.
41 This flow was doubtless preternatural, and symbolical of the sacraments, as the Fathers observe. Emi
nent physicians testify that lymph resembling water with blood may flow from the pericardium after death.
43 The evangelist himself, who did not leave the place of the crucifixion until the body of our Lord was
removed for interment.
43 This is a strong affirmation of the truth of the narrative.
44 This was said of the paschal lamb, the type of Christ, our passover.
46 The prophet Bpeaks of the sorrow of Jerusalem ; when converted she shall behold the wounds which, she
inflicted on her Lord.
45 The Jews covered the body with spices and perfumes.
" Embalm. Tho Jewish mode of embalming is remarked as distinct from that of the Egyptians, who
embowelled the body, and filled it up with spices.
48 For the sabbath.
1 G. P. —V. A. D. K. L. X. versions, critics. m Exod. 12 : 46; Numb. 9 : 12.
» Zach. 12 : 10. ¦> Supra 3 : 2.

ST. JOHN XX. 349
CHAPTER XX.
THE RF.SCRRECTION OF CHRIST: HjS MANIFESTATION TO HIS DISCIPLES.
1. And on the first day of the week, Mary Magdalen cometh early,
when it was yet dark,1 to the monument : and she saw the stone2 taken
away from the monument.
2. She ran, therefore, and cometh to Simon Peter, and to. the other
disciple whom Jesus loved, and said to them : They have taken away
the Lord out of the monument, and we know not where they have laid
Him.3 3. Peter therefore went out, and that other disciple, and they came
to the monument.
4. And they both ran together, and that other disciple outran Peter,4
and came first to the monument.
5. And when he stooped down, he saw the linen cloths lying, but yet
he went not in.5 <
6. Then cometh Simon Peter, following him, and he went into the
monument, and saw the linen cloths lying,0
7. And the napkin that had been about His head, not lying with the
linen cloths, but apart, wrapt up7*into one place.
8. Then that other disciple, who came first to the monument, also
went in, and he saw, and believed.8
9. For as yet9 they knew not the Scripture, that He must rise from
the dead.
10. The disciples, therefore, departed again to their home.10
11. But Mary stood without, at the monument, weeping. Now as
she was weeping, she stooped down, and looked into the monument.

1 They set out when it was yet dark: they reached there as the sun rose. Mark 16 : 2.
2 The large stone whieh had been placed at its mouth. Of this no mention is previously made by this
evangelist : but he speaks of it, as known to his readers from the other evangelists.
3 From the circumstance of the stone being rolled away, and, perhaps, from inspecting the sepulchre, she-
concluded that the body had been removed by the Jews.
4 John being younger.
s Through respect for Peter, John awaited his arrival.
8 This showed that the body had not been 6tolen away, since, as St. Chrysostom remarks, the myrrh and
other spices must have, like glue, or pitch, attached the linens to the body, and no thief would have delayed
to separate them. See hom. 85 alias 84 in Matt.
1 And put aside. This circumstance, according to St. Chrysostom, shows that there was neither haste, nor
confusion, as must have been the case were the body withdrawn clandestinely. The headkerchief was laid
aside, and rolled up, as by one rising from sleep. St. Augustin remarks, that " on the cross itself He left His
body when He pleased, and withdrew : He lay in the tomb as long as He pleased : when he pleased He arose
from it as from a bed." In Joan. c. 8, tr. 43 : 9.
8 That Christ had risen. 9 Up to that moment.
10 The meaning seems to he, to the place where they assembled together.

350

ST. JOHN XX.

12. And she saw two angels11 in white, sitting, one at the head, and
the other at the feet, where the body of Jesus had been laid.
13. They say to her: Woman, why weepest thou? She saith to
them : Because they12 have taken away my Lord :13 and I know not
where they have laid Him.
14. "When she had thus said, she turned herself back', and saw Jesus
standing ; and knew not that it was Jesus.
15. Jesus saith to her : Woman, why weepest thou ? whom dost thou
seek ? She, thinking that it was the gardener,14 saith to Him : Sir, if
thou hast taken Him hence, tell me where thou hast laid Him :15 and I
will take Him away.16
16. Jesus saith to her: Mary.17 She, turning, saith to Him: Rab-
boni (which is to say, Master).
17. Jesus saith to her: Do not touch Me,,s for I am not yet ascended
to My Father : but go to My brethren, and say to them : I ascend to
My Father and your Father,19 to My God20 and your God.
18. Mary Magdalen cometh, and telleth the disciples : I have seen
the Lord, and He said these things to Me.
19. Now when it was late21 that same day, the first of the week,22 and
the doors were shut,23 where the disciples were gathered together
through fear of the Jews, Jesus came, and stood in the midst,24 and
said to them : Peace be to you.25 :'
20. And when He had said this, He showed them His hands, and
side. The disciples, therefore, were glad, when they saw the Lord.
21. He said, therefore,b to them again : Peace be to you. As26 the
Father hath sent Me, I also send you.
22. When He had said this, He breathed on them,27 and said to
them : Receive ye the Holy Spirit.28
11 She may not have recognized them as such. 13 His enemies.
13 Her faith in His Divinity was unshaken.
14 She probably did not raise her eyes towards Him, not having any idea that it was He. The most natural
thought was that the person in charge of the garden was there.
44 She supposed that he might have removed the body, with a view, perhaps, to have it interred elsewhere.
18 With the aid of the disciples.
17 The mention of her name in His usual tone led to immediate recognition.
'* She, doubtless, affectionately and reverently embraced His feet: ne tells her not to waste time in giving
this token of attachment, as He was not immediately to withdraw from the world.
43 He encourages His disciples by calling God their Father and His Father: but they are adopted children,
whilst He is the only begotten Son.
30 As man, He styles the Father His God. ^ In the evening. M Sunday.
23 To protect those within from any sudden attack.
M The miraculous presence of our Lord, notwithstanding the closed doors, presents no difficulty to those
who consider the power of God. The laws of nature, which prevent the com penetration of bodies, cannot
be an obstacle to the accomplishment of that which their Divine Author wills.
39 The usual Jewish salutation. K In like manner, hut not with equal power.
* This act signified the communication of the Spirit. It corresponds to the act of the Creator infusing life
in the human form. Gen. 2 : 7.
33 His grace and power.
» G. P. " And." V. A. B. D. L. versions. b G. P. 4i Then Jesus said." V. D. L. X. versions.

ST. JOHN XXI. 351
23. Whose sins ye shall forgive,29 they are forgiven them: and whose30
sins ye shall retain, they are retained.
24. Now Thomas, one of the twelve, who is called Didymus, was not
with them when Jesus came.
25. The other disciples, therefore, said to him : We have seen the
Lord. But he said to them : Unless I see in His hands the print of
the nails, and put my finger into the place0 of the nails, and put my
hand into His side, I will not believe.31
26. And after eight days, His disoiples were again within; and
Thomas was with them. Jesus cometh, the doors being shut, and stood
in the midst, and said : Peace be to you.
27. Then He saith to Thomas : Put thy finger in hither, and see My
hands, and bring hither thy hand,32 and put it into My side ; and be
not incredulous, but believing.
28.- dThomas answered, and said to Him : My Lord, and my God.33
29. Jesus saith to him: Because thou hast seen Me, Thomas, thou
believest : blessed are they who have not seen and yet believe.34
30. Many other signs35 also Jesus performed in the sight of His dis
ciples, which are not written in this book.
31. But these are written, that ye may believe that Jesus is the
Christ, the Son of God :M and that believing, ye may have life in His

CHAPTER XXI.

CHRIST MANIFESTS HIMSELF TO HIS DISCIPLES BT THE SEASIDE, AND GIVES PETER
THE CHARGE OF HIS SHEEP.
1. After this, Jesus manifested Himself again to the disciples at
the sea of Tiberias : and He manifested1 Himself after this manner.
33 In My name. ao Sins.
31 Thomas would not believe that He had risen and appeared to them in His own body, until he had ocular
and palpable evidence. He had not lost faith in Christ, but he did not think that He was to rise from the
dead. 33 The wound must have been wide.
13 This is a plain profession of faith in the Divinity of Christ.
34 Happy are they who, without having seen, believe.
34 Miracles.
38 This implies the belief of the Divinity of Christ, and of all that He taught.
31 Through His merits. The evangelist writes as if terminating his Gospel, the proofs which it contains of
tbe Divinity of Christ being abundant.
1 This chapter appears to have been added with the special view of recording the commission given by our
Lord to Peter, and the prediction of his martyrdom, and at the same time to dissipate the false persuasion
that the evangelist himself was not to die.
c G. P. « print." V. A. MSS. Syr. Sax. 'S.P." And." V. S MSS. versions, critics.

352 ST. JOHN XXI.
2. There were together Simon Peter, and Thomas, who is called
Didymus, and Nathanael,2 who was of Cana in Galilee, and the sons of
Zebedee, and two others of His disciples.3
3. Simon Peter saith to them: I am going to fish. They say to him:
We also come with thee. And they went forth, and entered into the
boat :" and that night they caught nothing.
4. But when the morning4 was come, Jesus stood on the shore : yet
the disciples knew not that it was Jesus.s
5. Jesus, therefore, said to them : Children, have ye anything to
eat ? They answered Him : No.
6. He saith to them : Cast the net on the right side of the boat, and
ye will find. They cast, therefore : and now they were not able to
draw it up for the multitude of fishes.
7. That disciple, therefore, whom Jesus loved,6 said to Peter : It is
the Lord.7 Simon Peter, when he heard that it was the Lord, girt his
coat about him (for he was naked8) and cast himself into the sea.9
8. But the other disciples came in the boat (for they were not far
from the land, but as it were two hundred cubits), dragging the net with
fishes. 9. As soon then as they came to land, they saw a fire kindled, and a
fish laid thereon, and bread.10
10. Jesus saith to them : Bring hither of the fishes which ye have
now caught.
11. Simon Peter went up, and drew the net to land, full of great
fishes, one hundred and fifty-three.11 And although there were so many,
the net was not broken.
12. Jesus saith to them : Come, and dine.13 And none of those who
were at meal,b durst13 ask Him : Who art Thou ?_ knowing that it was
the Lord.
13. And Jesus0 cometh and taketh bread, and giveth to them, and
the fish in like manner.
3 Thought to be Bartholomew.
3 Probably " apostles." 4 Dawn.
5 The appearance of our Lord was not such as to lead to immediate recognition. He was pleased to mani
fest Himself by His works. G John. *
1 The miraculous draught left no doubt of His identity.
8 Without his coat, but not without all covering. This use of the term is common to the classical and
sacred authors. 2 Kings 6 : 20. Virgil says : Nudus ara, sere nudus.
9 Reverence for our Lord led him to put on the outward garb, which he girt about him, that it might not
impede him in the water.
10 These things were miraculously provided.
" The number is specified to mark the miraculous character of tho draught.
13 This signifies the first meal taken by the ancients a little before noon. It was still earlyin the morning,
when our Lord invited His apostles to partake of this repast.
13 Through reverence, and consciousness that it was unnecessary.
a G. P. "immediately." V. 5 MSS. versions, critics. b.G. P. "None of the disciples." V. Sax.
c G. P. "then."

ST. JOHN XXI. 353
14. This is now the third14 time, that Jesus was manifested to His
disciples" after He was risen from the dead.
15. When therefore they had dined, Jesus saith to Simon Peter :
Simon, son of John, lovest thou Me more than these ?16 He saith to
Him : Yea, Lord,17 Thou knowest that I love Thee. He saith to him :
Feed My lambs.
16. He saith to him again : Simon, son of John,18 lovest thou Me ?
He saith to Him : Yea, Lord, Thou knowest that I love Thee. He
saith to him : Feed19 My lambs.d
17. He saith to him the third time: Simon, son of John, lovest thou
Me ? Peter was grieved, because He had said to him the third time,
Lovest thou' Me ? And he said to Him : Lord, Thou knowest all
things :20 Thou knowest that I love Thee. He said to him : Feed My
sheep.21 18. Truly, truly, I say to thee : When thou wast young, thou didst
gird thyself, and didst walk whither thou wouldest. But when thou
wilt be old, thou wilt stretch forth thy hands, and another will gird
thee, and lead thee whither thou wouldest not. ^
19. And this He said, signifying by what death he should glorify
God.23 And when He had said this, He saith to him : Follow Me.23
20. Peter turning round, saw that disciple whom Jesus loved fol
lowing, who also leaned on His breast at the supper, and said : Lord,
who is he that will betray Thee ?
21. When therefore Peter had seen him, he saith to Jesus : Lord,
and what will this man do ?24
22. Jesus saith to him : Soe I will have him remain till I come,25
what is it to thee? Follow thou Me.
14 The third day. His manifestations were frequent on each day.
15 He had manifested Himself separately to Simon Peter, and to the two disciples at Emmaus.
18 More than thy fellow-disciples love Me.
17 Peter answers in the affirmative, but does not directly state that he loves Him more than the others
love Him.
48 Son of Jona. By using his original name He insinuates that he was not as yet the rock of the Church.
19 The term embraces all pastoral care.
91 This is a strong acknowledgment of the omniscience of Christ.
21 In the most emphatic manner Christ constituted Peter shepherd of all His sheep — guide and ruler of
the faithful.
34 Our Lord did not merely refer to the free activity of manhood, and the helpless dependence of age, but
to the violence which Peter was to suffer, when in his old age be should be dragged to martyrdom, and
stretched upon a cross. This prediction had been fulfilled when John wrote his gospel.
23 Intimating that he should prepare himself for a death like that of His Master.
34 Lit. " but this man what?" What will become of him ? Peter was curious to know the end of the he-
loved disciple.
26 John did not suffer a violent death. He was cast into a caldron of boiling oil at Rome, by order of the
Emperor Domitian, but came forth from it uninjured. He was subsequently banished to the isle of Patmos,
where he wrote his Apocalypse. Having survived the other apostles, a persuasion prevailed that he was
not to die, but was to remain in life until our Lord should again appear. To correct this error he distinctly
states that our Lord bad made no such promise.
i P. " Feed My sheep." V. Sax. ' G. P. "If." V. "sic" D. lav ourwj.
23

354

ST. JOHN XXI.

23. This saying therefore went abroad among the brethren, that that
disciple should not die. And Jesus did not say to him, he should not
die, but, So I will have him remain till I come, what is it to thee ?28
24. This is that disciple who giveth testimony of these things, and
hath written these things : and we know that his testimony is true.
25. But there are also many other things which Jesus did : which
if they were written every one, the world i,tself, I think, would not be
able to contain the books that should be written.27

38 John appeals to his readers, and unites them with himself in testimony, by the figure which is called
communication. Some, however, take this to be an addition of the Church of Ephesus.
31 This is au hyperbolical expression, intended to declare the immense number of the miracle* of Christ.
Amen is regarded by critics as au addition of the copyist. It is not found in the four chief manusoripts, nor
in tbe versions generally.

PREFACE
TO THE ACTS OF THE APOSTLES.

The book of " the Acts," which, by the acknowledgment of all, is the
work of St. Luke, forms the sequel of his Gospel, as it appears from
the introductory sentence. It was composed in Greek, not before the
year 63, or according to another computation, 65 of the Christian era,
which coincides with the termination of the imprisonment of St. Paul at
Rome, the last fact recorded by the sacred historian. It is thought by
some, that it was not written until after the death of the apostle, since
the Gospel itself was not published until after that of Mark, who, ac
cording to St. Irenaeus, wrote after the " departure", of both apostles.
The termination of the Acts with the imprisonment of Paul may have
been owing to the fact that Theophilus, to whom it was specially ad
dressed, being, as is conjectured from other circumstances, a resident of
Rome, was already acquainted with the subsequent events. The omis
sion of geographical explanations in reference to places in Italy, which
are given for other places, strengthens this conjecture. St. Irenaeus
mentions Luke as the author of this work,1 a great portion of which is
embodied in his writings. Before him, Clement of Rome, Polycarp, and
Justin Martyr alluded to it. Tertullian, Clement of Alexandria, and
subsequent writers, abound in references to it. St. Augustin observes :
" I must believe this book, if I believe the Gospel, since Catholic au
thority in like manner recommends both Scriptures."2
The title might lead us to expect that it would contain a detailed
statement of the acts of each apostle ; but it is by no means of so com
prehensive- a character. The first five chapters record some remarkable
acts of Peter, — his address to the brethren regarding the election of a
successor to Judas, — his defence of the apostles against the charge of
intemperance, after the Holy Spirit had descended on them, — his healing
of the lame man at the gate of the temple, and his subsequent discourse,
by which the number of the disciples was greatly increased, — his defence

1 L. 1, Adv. Hier. 20.
9 Contra Epist. Mauichsei quam vocant Fundamenti, c. 5.

356 PREFACE.
before the council, — and his rebuke of Ananias and Sapphira, who fell
dead before him. The ordination of the deacons and the successful
labors of Philip, with the sufferings of Stephen, are related in the three
following chapters. The remainder of the book chiefly concerns the
apostle Paul, whose persecutions of the church and subsequent conver
sion, with his labors, travels, and sufferings, are recorded in great
detail. Some miracles, performed by St. Peter, are mentioned in the
ninth chapter, and the proceedings of the Council of Jerusalem in re
ference to the ceremonial law are found in the fifteenth. The object
ofthe sacred, historian seems to have been to give some of the leading
facts that marked the rise of Christianity, and especially to develop
the Divine counsel by which the Gentiles were made partakers of grace
and salvation. In many things he speaks from personal knowledge.
Although this book records a plain series of facts, many difficulties
present themselves in its perusal. The ingenuity of learned men has
been employed in adjusting the chronology ; yet we cannot, with entire
confidence, offer any table of events, with reference to the Christian era,
or the reign of the Roman emperors.

ACTS OF THE APOSTLES.

CHAPTER I.
JESUS PROMISING THE HOLT GHOST TO THE APOSTLES, TELLS THEM, THAT IT IS KOT FOR
THEM TO KNOW THE SECRETS OF FUTURITY. HE ASCENDS INTO HEAVEN. THE ANGELS
DECLARE, THAT HE WILL COME AGAIN IN LIKE MANNER. PETER PROPOSES ME ELEC
TION OF A SUCCESSOR TO JUDAS, AND MATTHIAS IS ELECTED.
1. The former treatise1 I indeed made, 0 Theophilus, of all things2
which Jesus began3 to do and to teach,
2. Until the day on which He was taken up,4 after He had given
commandments5 through the Holy Spirit8 to the apostles whom He had
chosen.7 3. To whom, also, He showed Himself alive, after His passion,8 by
many proofs," for forty days appearing11 to them, and speaking9 of the
kingdom of God.
4. And eating with them,0 He commanded them not to depart from
Jerusalem,10 but to wait for the promise11 of the Father,* which ye have
heard [He said] from My mouth.0
5. For John indeed baptized with water,12 but ye shall be baptized
with the Holy Spirit13 not many days hence.
1 Word, discourse, or essay, — the gospel which St. Luke previously composed.
3 Generally. Many things were omitted by Luke, as well as by the other evangelists. All things recorded
in his gospel appertain to the history of the life and doctrines of Jesus.
3 This is equivalent to " did and taught :" His works and doctrine.
4 Into heaven. . B Instructions and orders.
8 Under the light ofthe Holy Spirit, who was abiding in Him, Christ gave these instructions, which tho
same Divine Spirit engraved on the hearts ofthe apostles.
7 He had chosen them to be His followers and ministers, and He made them witnesses of His ascension.
8 After His sufferings and death : "after He bad suffered."
9 The things that appertain to the kingdom of God, to the establishment of His church.
10 This implied, that they should repair thither, if, as is generally supposed, the order was given in Galilee,
or on Mount Olivet. Allioli thinks that it was given in Jerusalem, after their return from Galilee.
11 The promise is put for the object promised, namely, the Holy Spirit, whom Christ had promised to send
from the Father.
12 Water was also used in baptism by Christ and His apostles. Christ contrasts the baptism of John with
the communication ofthe Holy Spirit, which was to take place .on the day of Pentecost.
13 The apostles most probably had already received baptism from the hands of Christ, before they uuder-
a P. -t- "infallible." b P. " being seen of them."
c P. " being assembled together." V. Syr. Ar. Jerome, Chrys.
d John 14 : 16, 26; Luke 24 : 49.
e G. P. " Me." Matt. 3 : 11 ; Mark 1 : 8 ; Luke 3:16; John 7 : 39.

358 acts i.
G. They, therefore, who were come together," asked Him, saying :
Lord, wilt Thou at this time restore the kingdom to Israel ?15
7. But He said to them : It is not for you to know the times or
moments16 which the Father hath set by His own power.17
8. But ye shall receive power18 when the Holy Spirit shall come upon
you/ and ye shall be witnesses6 to Me19 in Jerusalem, and in all Judea
and Samaria, and to the uttermost parts of the earth.20
9. And when He had said these things, whilst they looked on, He
was raised up,21 and a cloud received Him out of their sight.
10. And, as they looked steadfastly on Him, as He went up to heaven,
behold two men stood by them in white apparel, who also said :
11. Men of Galilee, why stand ye looking up into heaven ? This
Jesus, who hath been taken up from you into heaven, shall so come in
like manner as ye have seen Him go into heaven.
12. Then they returned to Jerusalem, from the mount called Olivet,
which is near Jerusalem, within a sabbath day's journey.22
13. And when they had entered in,'1 they went up into an upper
room,23 where abode24 Peter and John,1 James and Andrew, Philip and
Thomas, Bartholomew and Matthew, James son of Alphseus, and Simon
Zelotes, and Jude brother of James.
14. All these were persevering with one mind in prayer,'1 with
women,25 ' and Mary the mother of Jesus,26 andm' His brethren.27
took to baptize others. Although this fact is not recorded in the Scriptures, they were soon to receive the
abimuaut communication ofthe Divine Spirit, which is likened to baptism, as a pouring out of grace, or a
thorough imbuing with it: "for as he who is dipped in water and baptized, is altogether surrounded with
water, so they were perfectly baptized by the Spirit." S. Cyril Jer. Cat. 17.
14 They came in a body to ask the question.
45 They desired to know whether He was about to give to the nation independence and dominion, — to
rescue them from the power of the Romans.
18 It seems here to mean favorable opportunities, in which sense it is used by Cicero: "Omnia momenta
observabimus, neque ullum prsetermittemus tui juvandi et levandi locum." Lib. 6. ep. 10 ad Trebatium.
17 Which the Father determined by His own free will and authority, and the knowledge whereof He has
reserved to Himself. ^ Strengthening grace and energy.
43 By testifying to His miracles, and proclaiming His doctrines.
30 This waB fulfilled even in the persons ofthe apostles, who preached the gospel in remote regions ; but it
regards their successors likewise.
31 By His own power. No external means were furnished Him.
33 About a mile, according to the Hebrew ritual.
33 The room was used for assemblies of the disciples. Some conjecture that it was attached to the temple,
since St. Luke, in his gospel, states that they were constantly in the temple.
34 These remained there on their return. They had accompanied our Lord to Mount Olivet, whence He
ascended. It was near Bethany, which St. Luke appears to designate as the place of His ascent.
34 Followers of Christ. Calvin admits that the Greek term is not neeessarily understood of wives. Light
foot remarks, that " doubtless there were some women with them that had either no husbands at all, or none
there." 38 She is specially distinguished. This is the last time she is mentioned.
31 "It is well known, that any relatives are styled brethren by the Jews." Calvin.
I Infra 2:2. s Luke 24 : 48.
h V. "When they had gone into the upper room." Cornelius a Lapide and Martini follow the Greek punc
tuation. i G. P. " and James and John." V. A. C. D. versions. Lachmann.
k G. P. " and supplication." V. A. C. D. E. versions, critics, from Eph. 6:18.
1 Matt. 27 : 55 ; Luke 8 : 23 ; 24 : 10. m G. P. " with." V. A. C. D. versions.

ACTS I.

359

15. In those days Peter rising up28 in the midst of the brethren,"
said (now the number of persons0 togetherp was about a hundred and
twenty) :
16. Brethren,11 the1- Scripture must8 be fulfilled,29 which the Holy
Spirit spake before, by the mouth of David,' concerning Judas, who
was the leader of those who seized Jesus :u
17. Who was numbered among us,30 and obtained the- lot of this min
istry.31 18. And he indeed got32 a fieldT with the reward of iniquity,33 and
being hanged,w he burst asunder in the midst, and all his bowels gushed
out.34 19. And it became known to all the inhabitants of Jerusalem,35 so
that the field was called in their tongue,36 Akeldama, that is, field of
blood. 20. For it is written in the Book of Psalms :* Let theiry habitation
become desolate,37 and let there be no one to dwell therein, and let ano
ther take1 his bishopric.38
21. Wherefore of these men who have been with us all the time that
the Lord Jesus came in and went out39 among us,
22. Beginning"" from the baptism of John, until the day wherein He

33 "As fervent, and as one who was intrusted by Christ with the charge of the flock, and as first of the
hand, he is always the first to speak." St. Chrysostom. Lightfoot says : " Peter, both in this place and divers
others, and, indeed, generally through so much of this book as concerns tbe Church of Judea and Jerusa
lem, is ever brought in as the chief speaker, and chief actor."
39 The apoBtle shows, that the fall of Judas was to take place according to prophecy.
30 He belonged to our number, he was associated with us in the apostleship.
41 As if he had won it by casting lots. He had been called and appointed, like the others, hy Christ : he
had the fortune to obtain so honorable a place. The Christian ministry is not perpetuated in a certain tribe :
it is bestowed by Divine election.
33 Judas did not purchase it ; but the priests, to whom he returned the bribe, employed it in its purchase.
By catachresis, he is said to have acquired the field.
33 With the iniquitous pay which he received for betraying Christ.
34 Recent commentators take these two verses to be parenthetical, and to contain the observation of tho
sacred historian.
34 The notoriety of tbe purchase of tbe field with the price of blood served to strengthen the historic weight
of the narrative.
38 Syro-Chaldaic. The interpretation is given for the sake of Theophilus.
3T A desolate bouse is the image of utter desolation. Tbe psalmist literally speaks of his own enemies,
whose overthrow he asks from Divine justice ; but his words were directed by the Holy Spirit to mark the
punishment of Judas.
39 The term denotes an office of authoritative superintendence, and is here applied to the apostolate. In
Hebrew' the same term is used for inspecting and punishing. The Latin term, which is a mere modification
of the Greek, bears the same meaning. See Cicero, I. 7, ep. ad Atticum.
33 "To come in and go out" is a Hebrew expression, denoting tbe ordinary actions oflife, or the exercise of
authority. 2 Par. 1 : 10.

n G. P. "the disciples." V. A. E. versions.
p em ro dvro.
r G. P. " this."
t Is. 40:10; John 13 : 21.
v Matt. 27 : 7.
i Ps. 68 : 26.
3 Ps. 108 : 8.

o Lit. "crowd of names." Apoc. 3 : 4.
q P. "Men and brethren." It is a Grecism.
¦ G. P. " must needs be fulfilled."
u Luke 1:9.
w G. P. "falling headlong."
y G. P. "his." V. Sept.
aa This is pleonastic.

360 ACTS II.
was taken up from us, one of these must be made40" a witness with us
of His resurrection.41
23. And they appointed two, Joseph, called Barsabas, who was sur
named Justus,42 and Matthias.
24. And they prayed and said: Thou, 0 Lord, who knowest the
hearts of all, show which of these two Thou hast chosen,00
25. To take th? placedd of this ministry and apostleship, from which
Judas by transgression fell, that he might go to his own place.43
26. And they gave them lots,44 60 and the lot fell upon Matthias,46 and
he was numbered with the eleven apostles.

CHAPTER II.
THE HOLY GHOST DESCENDS ON THE APOSTLES ON THE DAY OF PENTECOST. THE JEWS
ARE ASTONISHED AT THEIR GIFT OF TONGUES. PETER REFUTES THOSE WHO SAY
THAT THEY ARE DRUNK WITH NEW WINE, AND QUOTES THE PROPHECY OF JOEL.
THREE THOUSAND ARE CONVERTED. MANNER OF LIFE OF THE DISCIPLES.
1. And when the days* of Pentecost1 were completed,1* they were all
together0 in one place. d
2. And suddenly there came a sound from heaven as of a rushing
mighty wind, and it filled the whole house where they were sitting.
3. And there appeared to them parted tongues as of fire, and it2 sat
upon every one of them :
40 An authoritative witness, proclaiming His doctrine.
41 St. Chrysostom remarks of Peter : " He is the first of all to take to himself authority in this matter, as
having all under his charge; for to him Christ said: 'Thou, when thou turnest, confirm thy brethren.'"
. . . . " Could not Peter himself have made the choice ? Certainly ; but lest he might appear to show favor,
he abstains from doing so."
42 The Latin epithet, doubtless given him on account of his distinguished virtue, is retained in Greek.
Since the Romans had become masters of Palestine, Latin terms were occasionally introduced into the com
mon language.
43 The place which he deserved. It became his own by bis heinous crime. " Heaven could not receive
him," says St. Bernard, " earth could not bear him on her surface." Serm. 8 in Ps. 90. The consequence of
his crime, by a familiar Hebraism, .is spoken of as if it were the object which he had in view.
44 The use of lots to decide contingent things was divinely sanctioned. In the present case, as the merits
of both candidates were undoubted, this means of ascertaining the Divino choice might be resorted to with
entire safety. It is not, however, generally lawful to seek extraordinary indications ofthe will of God, or to
expose high functions to hazard by casting lots, where ordinary means can be adopted.
46 The Divine judgment favored the one whose virtues were less celebrated.
1 When the festival had arrived. It was celebrated in commemoration ofthe giving ofthe Law on Mount
Sinai. 3 Fire in the shape of a tongue appeared over their heads.
bb p. « ordained." Kitto condemns tbe use of this terra here.
cc V. A. B. C. D. E. versions, fathers. dd P. "part." V. A. C. Lachmann.
ee Numb. '26 : 55; Josue 13 : 2, 6; Judges 20 : 9; 1 Chron. 24 : 5; Luke 1 : 9.
a G. P. "the day."
b Luke 2 : 22 ; Jer. 25 : 12. The day is considered completed, when it has arrived.
c P. " with one accord." V. Bloomfield. <* Supra 1 : 15.

ACTS II. 361
4. And they were all filled with the0 Holy Spirit/ and began to
speakg with other tongues,3 as the [Holy] Spirit11 gave them to speak.4
5. Now there were dwelling at Jerusalem, Jews,5 devout men, out of
every nation under heaven.
6. And when this voice6 was spread,' the multitude came together, and
were confounded [in mind], because every man heard them speak in his
own tongue.
7. And they were all amazed, and wondered, saying :k Behold, are
not all1 these who speak, Galileans ?
8. And how hear we every man our own tongue wherein we were
born !
9. Parthians, and Medes, and Elamites,7 and the inhabitants of Me
sopotamia, Judea,8 and Cappadocia, Pontus, and Asia,9
10. Phrygia and Pamphylia, Egypt, and the parts of Lybia about
Cyrene,10 and strangers of Borne, ''
11. Jews, [also], and proselytes,12 Cretans and Arabians ; we hearm
them speak in our tongues the great works of God.
12. And they were all astonished, and wondered," saying one to an
other : What meaneth this ?
13. But others mocking,13 said : These men are full of sweet wine.14
14. But Peter standing up with the eleven, lifted up his voice, and
spake to them : Ye men of Judea,15 and all ye who dwell in Jerusalem,
be this known to you, and listen to my words.
3 In foreign languages, so that persons of different countries understood them.
4 Oraculously.
4 There were at that time in Jerusalem, Jews, or proselytes, attached to the Jewish worship, from every
nation in which Jews were to he found. The feast had hrought many together from various parts of Judea, ;
but this general concourse from so many nations can scarcely be accounted for, unless from the general ex
pectation, Which then prevailed, that the reign ofthe Messiah would soon be established.'
B On the occurrence of this extraordinary phenomenon. It may be taken for the voice of the apostles r or
for the report which spread abroad.
1 Inhabitants of Elymais, a province, in the Persian gulf.
8 The inhabitants of Judea had a different dialect from that of the Galileang.
9 Ionia, with the entire western coast, is called Asia by Strabo, and is probably hero designated. Asia'
proper, or Proconsular Asia, comprised Phrygia, Mysia, and Caria, besides Lydia; whilst Asia Miae-p included
Bithynia, Pontus, Galatia, Cappadocia, Cilicia, Pamphylia, Pisidia, Lycaonia, and TroaB.
10 Josephus states that Ptolemy Lagus settled captive Jews there.
11 Romans who had taken up their residence at Jerusalem, or sojourned there for a time.
13 Of the Romans it is specially remarked, that there were Jews and proselytes, because many were of
Jewish parentage, others of heathen origin, who had submitted to the law, to secure the privileges of the
Abrahamic covenant. Those of other nations, present on this occasion, were almost all- Jews toy their ancestry. .
13 Turning up the lip.
14 St. Chrysostom remarks, that at Pentecost they could not have new-made wine, since the vintage had.
not yet been gathered.
15 The apostle addresses them especially, as they formed the great hulk of his. hearers, and extends his.;
address to all who sojourned at Jerusalem.
"6. P.—
I Matt. 3 : 11 ; Mark 1:8; Luke 3 ; 16; John 1 : 39 ; supra 1:8; infra 11 : 16; 19-: 6.
6 Spoke. h O. P. " the Spirit."
i P. "noised abroad." fc G. P. "one to another."
1 P. V. Critics doubt. m V. " audivimus :" also,v..ll..
n G. P. " were in doubt.'4

362 acts n.
15. For these men are not drunk, as ye suppose, for it is the third
hour0 of the day :16
16. But this is what was spoken of by the prophet Joel:p
17. And in the last days17 (saith the Lord),q I will pour out of My
Spirit upon all flesh:18 and your19 sons and your daughters shall pro
phesy, and your young men shall see visions,20 and your old men shall
dream dreams.21
18. And upon My22 servants indeed, and upon My handmaids, in
those days I will pour out of My Spirit, and they shall prophesy.23
19. And I will show wonders in the heaven above, and signs on the
earth beneath, blood and fire,24 and vapor of smoke.
20. The sun shall be turned into darkness, and the moon into blood,25
before the great and manifest1 day of the Lord come.26
21. And whoever shall call on the name of the Lord8 shall be saved.27
22. Ye men of Israel,28 hear these words : Jesus of Nazareth,29 a man
approved30 of God among you by miracles and wonders and signs, which
God did by Him in the midst of you, as ye also know :
23. Him delivered up by the determinate counsel and foreknowledge31
of God,* ye have crucified and slain by the handsu of wicked men :
24. Him God hath raised up,32 having loosed the sorrows of hell,T as
it was impossible that He should be held by it.33
16 About nine o'clock a.m., the hour of public prayer. The earliness ofthe hour afforded a strong presump
tion that they had not indulged in drink, especially as on the great festivals the Jews were not accustomed
to break their fast until noon.
1T In tbe last state, or dispensation. 1B Persons of all conditions.
13 The Jews in the first place were to experience this Divine influence.
30 Supernatural manifestations by day. 3l Communications in sleep.
21 Joel has not the pronoun, so that the sense appears to be that God would pour out His Spirit on slaves,
as well as on others. Sept. may be understood of the GentileB, who are bondmen of Satan.
23 Foretell future events, or otherwise speak under inspiration.
M This may be understood of ignited meteors.
35 These phenomena are to precede a severe visitation of Divine justice.
M The day of this visitation. 2I Rescued from destruction, saved from eternal death.
23 This was a highly honorable appellation, since Israel was a name Divinely given.
M It appears that already He was thus commonly designated.
30 Pointed out, demonstrated to be the true Messiah. V. Calvin.
31 St. Peter dwells on this, that his hearers may understand, that Jesus fell under the power of His ene
mies through no weakness or inability to resist their malicious efforts against Him, but by a mysterious
counsel of God, who had decreed and determined to accomplish the redemption of mankind by His death.
This decree, which was directed by the Divine foresight, imposed no necessity on the actors in this tragedy.
i2 The apostle prudently avoids declaring that Jesus had arisen by His own power, and confines himself to
-saying, that God had raised Him. St. Chrysostom, speaking ofthe sacred historian, observes : "His first
ol jeet was to induce the belief that He had risen, and ascended into heaven ; for, as Christ Himself first took
care to show that He had come from the Father, so this writer also relates that He had arisen, and that He
was taken up into heaven, and had returned to Him from whom He had come. Unless this were first be
lieved, especially after the resurrection and ascension had taken place, the whole dogma would have appeared
incredible to the Jews: wherefore, imperceptibly and by degrees, he leads them to suhlimer truths." Horn.
I. in Acta. A post.
33 It was inconsistent with prophecy, and with the Divine character of Christ.
o Isai. 5 : 11; Eccl. 10 : 16, 17. P Joel 2 : 20, 32. q G. P. "God."
r P. " notable"— "dreadful." » Call on the Lord.
t G. P. + " ye have taken." V. A. C. versions. Schott. u G. X"P°S. Bloomfield.
v G. P. "the pains of death." MSS. Irenams, 1. 3, c. 12. Chrys. critics.

ACTS II. t
25. For David saith concerning Him :M w I have set the Lord in my
sight always, for He is on my right hand,3* that I should not be moved.36
26. Wherefore my heart is glad, and my tongue rejoiceth : more
over my flesh also shall rest in' hope.
27. Because Thou -wilt not leave my soul in hell,37 nor wilt Thou suffer
Thy Holy One1 to see corruption.
28. Thou hast made known to me the ways38 of life ; and Thou wilt
make me full of joyy with Thy countenance.
29. Brethren,1 let me speak to you freely of the patriarch David,
that he died,"* and was buried, and his sepulchre is among us to this
day. 30. Being then a prophet, and knowing that God sware to him with
an oath, that of the fruit of his loinsbb one should sit upon his throne :
31. Foreseeing, he spake ofthe resurrection ofthe Christ, for neither
was He00 left in hell, nor did His flesh see corruption.
32. This Jesus hath God raised up, whereof we all are witnesses.
33. Being exalted therefore by the right hand of God, and having
received of the Father the promise of the Holy Spirit, He hath poured
Him forth, whom yedd see and hear.39
34. For David ascended not into heaven : but he himself said :eo The
Lord said to my Lord :ff Sit thou on My right hand,
35. Until I make thine enemies thy footstool.40
36. Therefore let all the house of Israel know most certainly, that
God hath made Him both Lord41 and Christ,'12 this Jesus, whom ye have
crucified. 37. Now when they heard these things, they felt compunction in their

34 From the language of the apostle it is plain, that Christ was the object of this prophecy, so that if the
Psalm have an historical meaning in David, it must have a suhlimer fulfilment in Christ. Understood of
David, it can only imply confidence, that God would not abandon him to the power of his enemies, lest he
should fall by their hands.
as As a friend, advocate, and supporter. In trials it was usual for friend6 to stand beside the person ac
cused. 3G Disturbed, endangered, agitated. .
34 It is taken in a general sense for the region of the departed. God the Father did not suffer His Son to
remain in the state of death.
38 Thou hast given Me experimental knowledge, by restoring Me to life.
39 They saw and heard what was done and spoken under the inspiration of tho Spirit.
40 This Psalm, in its direct meaning, may regard the triumph of David over his enemies ; but its perfect
accomplishment is found only in Christ, who applied it to Himself.
11 Giving to Him as Man dominion over all creatures.
42 Anointing Him figuratively by the personal union.
w Ps. 16 : 8. x Trpocopu/iEv .
7 'Adris, the region of the departed. * Supra 1:16. '
» 3 Kings 2 : 10.
¦* G. P. "according to the flesh, He would raise up Christ to sit." V. A. D. versions, fathers, critics. Ps.
131 : 11.
« G. P. "His soul." V. A. C D. versions, critics. Ps. 15 : 10; infra 13 : 36.
ii G. P. " now." V. A. C. D. versions. ee G. p. " saith." ff Ps. 109 : 1.

364 ACTS II.
heart, and said to Peter and to the rest of the apostles : "What shall we
do, brethren ?
38. Then Peter said to them : Bepent and let everygg one of you be
baptized in the name of Jesus Christ, for the remission of your sins,
and ye shall receive the gift of the Holy Spirit.
39. For the promise43 is to you, and to your children, and to all who
are far off,44 whomsoever the Lord our God shall call.
40. And with very many other words did he testify and exhort
them,bh saying : Save yourselves45 from this perverse generation.
41. They therefore who" received his word, were baptized, and about
three thousand souls were added on that day.
42. And they were persevering in the doctrine of the apostles46 and
in the communicationkk of the breaking of bread,11 and in the prayers.
43. And fear came upon every soul, and many wonders and signs'
were done by the apostles [in Jerusalem, and there was great fear in
all]. 44. And all who believed were together,mm and had all things
common. 45. nnThey sold their possessions and goods, and distributed them to
all, as every one had need.
46. And daily persevering with one accord in the temple,47 and break
ing bread in the houses,48 00 they took their food with gladness and sim
plicity of heart,
47. Praising God, and having favor with all the people : and the
Lord daily increasedpp together'1'1 those to be saved.49

49 Ofthe Spirit. 4I The Gentiles.
45 Endeavor to escape from the punishment that impends.
46 Listening with dbcility to their instructions.
47 They still frequented the temple, and joined in the Jewish observances, which hitherto had not been
forbidden. Some think that they used some apartment contiguous to the temple for the purpose of assem
bling for worship.
48 This may be understood of the Eucharist administered in private houses ; or of the agape, banquets of
love, celebrated in commemoration of the supper of our Lord, and in acknowledgment of Christian brother
hood, without regard tB social distinctions.
49 The saved,— those who are actually liberated from error and sin, and placed in a state of salvation. St.
Luke teaches, according to the avowal of Calvin, that "union with the church of Christ is the means of at
taining to salvation ; for as out of her there is no forgiveness of sin, so neither is there hope of eternfaMlife."

SS G. P. — /
Mi G. P. — V. A. B. D. versions, Lachm. , '¦ G. P. " gladly." V. — A. C. D. versions, critics.
1* G. P. — " fellowship." n Syr. understands it of the Eucharist.
mm Supra 1 : 16 ; 2 : 1. "«S.P. "And."
oo P. "from house to house." V. "per domos."
pp G. P. " added to the churches." V. A. B. versions. St. Chrysostom.
qq lid rd avrd. Supra 2 : 1.

acts iii. 365

CHAPTER III.
PETER AND JOHN UOING TO THE TEMPLE, PETER CURES A LAME MAN, AND INSTRUCTS
THE BEHOLDERS THAT THIS WAS DONE BY FAITH IN CHRIST, WHOM HE SHOWS TO
BE THE MESSIAH, PROMISED BT MOSES AND THE PROPHETS, AND TO ABRAHAM HIM
SELF. 1. Now Peter and John went up into the temple at the hour of
prayer; the ninth hour}
2. And a certain man, lame from his birth, was carried : whom they
laid daily at the gate of the temple which is called Beautiful,2 that he
might ask alms of those who went into the temple.
3. He, when he had seen Peter and John about to go into the temple,
asked" an alms.
4. And Peter, with John, fastening his eyes upon him, said : Look
on us.
5. But he looked earnestly on them,11 hoping to receive something
from them.
6. Then Peter said : Silver and gold I have not : but what I have, I
give thee : In the name3 of Jesus Christ of Nazareth, arise and walk.
7. And he took him by the right hand, and lifted him up, and imme
diately his feet and soles0 became firm.
8. And leaping up, he stood and walked, and went in with them into
the temple, walking, and leaping, and praising God.
9. And all the people saw him walking and praising God.
10. And they knew that it was he who sat for alms at the Beautiful
gate of the temple : and they were filled with wonder and amazement
at that which had happened to him.
11. And as hed held Peter and John,4 all the people ran together to
them, in the porch which is called Solomon's," greatly wondering.
12. And when Peter saw it, he answered the people : Ye men of
Israel, why wonder ye at this ? or why look ye on us,f as though, by
our strength, or power,6 we had made this man walk ?
13. The God of Abraham, and the Godh of Isaac, and the God of
Jacob, the God of our fathers, hath glorified His Son Jesus, whom ye

1 At about three o'clock in the afternoon, — the hour of evening sacrifice.
3 It was ornamented with Corinthian brass.
3 By the authority and power.
4 Tho man clung to Peter and John as his benefactors.
a Lit. "to receive." Bloomfield says it is elegantly pleonastic. Joseph. A. 15, c. 11, B. 5. 5. 5.
* P. " gave heed." V. R. " P. " ankle bones."
i G. P. + "the lame man which was healed." V. A. C D. E. versions, critics.
¦= John 10 : 23. f P. "earnestly."
S G. P. "power or holiness.4' V. Syr. Ar. n G. P. — V. A. C. E. versions, fathers, Schott.

366 acts in.
indeed' delivered up,5 and denied6 in the presence of Pilate, when he
judged that He should be released.
14. But ye denied the Holy and Just One,k and desired a murderer
to be granted to you :
15. And killed the Author of life,1 whom God hath raised from the
dead, of which we are witnesses.
16. And on the faith of His name,7 this man, whom ye see and know,
His name hath made strong ; yea, the faith, which is by Him, hath
given this perfect soundness in the sight of you all.
17. And now, brethren, I know, that ye did it through ignorance,8
as did also your rulers.
18. But those things, which God before had showed by the mouth of
all them prophets, that His" Christ should suffer, He hath so fulfilled.
19. Bepent, therefore, and be converted, that your sins may be
blotted out :
20. When the times of refreshing9 shall dome from the presence of
the Lord,10 and He shall send Him, who0 hath been preachedp to you,11
Jesus Christ,
21. Whom heaven indeed must receive until the times of restitution
of all things,12 which God hath spoken by the mouth of1 His holy
prophets from the beginning.
22. rMoses indeed said :s A prophet shall the Lord your God raise
up to you of your brethren, like to me : Him ye shall hear according
to all things whatever He shall speak to you.'
23. And it shall be that every soul,13 which will not hear that prophet,
shall be destroyed from among the people.
24. And all the prophets from Samuel and afterwards, who have
spoken, have toldu of these days.

4 To death. B That He was their Messiah and King. 7 Faith in Him.
8 Their ignorance was highly criminal, since Christ had come and spoken to them, and had done works
which no other had done ; yet St. Peter mentions it in extenuation, because it took away something of the
malice of their deed.
9 Delivery from evil, — like cooling after heat, — times of repose and enjoyment, — the rest of the saints after
judgment. 10 From God, according to His will and providence.
11 Christ, at His second coming, will afford relief to His followers.
13 Until all things shall be established on a new and good foundation, — until the end of the present state
of things. I3 Every one.
i G. P. — A. C. E. versions, fathers, critics.
k Matt. 27 : 20 ; Mark 15 : 11 ; Luke 23 : 18 ; John 18 : 40.
1 V. Auctorem. John 14 : 6; infra 5 : 31; Heb. 2 : 10. Bloomfield.
m G. P. " His." V. C. D. E. versions. n G. P. " the."
» 0. P.4' before."
p P. V. critics prefer irpoiccxeipiv/iivov, « before appointed."
q G. P. "all." V. A. C. D. versions, critics. r G. P. "for." V. — A. C. D. E. versions, critics.
» G. P. " unto the fathers." V. — A. 0. versions. t Deut. 18 : 13.
u G. P. " foretold." V. A. D. E. versions, critics.

acts iv. 367
25. Ye are the children of the prophets," and of the covenant which
God made with our fathers, saying to Abraham : And in thy seed shall
all the kindreds of the earth be blessed/
26. To you first15 God raising up His Son,w hath sent Him to bless
you,16 that every one may turn awayx from his wickedness.

CHAPTER IV.

^. i nmnn mm

THE APOSTLES, AFTER THEIR IMPRISONMENT, BEING EXAMINED AS TO THE CURE OF TIIE
LAME MAN, SHOW THAT SALVATION IS TO BE HAD IN CHRIST ALONE, THE CORNER
STONE, AND THAT RULERS ARE NOT TO BE OBEYED WHEN THEY FORBID TO TEACH
IN THE NAME OF CHRIST. BEING DISMISSED, AND HAVING ENTERED INTO PRAYER,
THEY RECEIVED MANIFESTATIONS OF THE COMMUNICATION OF THE HOLY GHOST.
NONE OF THEM CONSIDERED ANYTHING AS HIS OWN, BUT EACH ONE, SELLING HIS
PROPERTY, PUT THE PRICE IN THE COMMON FUND, AS DID BARNABAS AFTER THE
SALE OF HIS LAND.
1. And as they were speaking to the people, the priests and the
officer1 of the temple and the Sadducees2 came upon them,
2. Being grieved that they taught the people, and preached3 in" Jesus
the resurrection of the dead :
3. And they laid hands on them, and put them in hold until the next
day : for it was now evening.
4. But many of those who had heard the word believed : and the
number of the men was0 five thousand.4
5. And it came to pass on the morrow, that there were gathered to
gether in Jerusalem their rulers,5 and ancients,6 and scribes :

14 The Jews inherited the prophecies and covenant, which were directed to their advantage.
14 Specially.
16 To impart* heavenly gifts and blessings.
1 "The prefect of those priests who kept guard in the temple." Bloomfield. See Joseph, de Bello, 1. 2, c. 17.
3 This sect prevailed at this time.
' From the fact of His resurrection, they took occasion to announce the doctrine of the final resurrection
of all mankind.
4 Three thousand had been converted on the day of the Pentecost. The number was now increased to five
thousand. Many commentators, both ancient and modern, think that five thousand were converted on this
occasion. Lightfoot strongly insists on it.
4 Members of the Sanhedrim.
9 Local officers of the city of Jerusalem.
v Gen. 12 : 3.
w G. P. "Jesus." V. — C D. E. versions, critics.
z P. " in turning away every one of you from his iniquities." V. Bloomfield and others.
» ev. P. "through." Tyndalo: "in." b G. P. " about." V. — A.

368

ACTS IV.

6. And Annas, the high priest,7 and Caiphas, and John,8 and Alex
ander, and as many as were of the priestly stock.9
7. And setting them in the midst, they asked : By what power, or in
what name'0 have ye done this ?
8. Then Peter, filled with the" Holy Spirit, said to them : Ye rulers
of the people and ancients,4 hear :"
9. If we this day are examined concerning the good deed done to the
infirm man, by what means he hath been made whole ;
10. Be it known to you all, and to all the people of Israel, that by
the name of our Lordf Jesus Christ of Nazareth, whom ye crucified,
whom God hath raised from the dead, by Him this man standeth here
before you whole.
11. This is the stone which was rejected by you the builders, which
is become the head of the corner :E
12. Neither is there salvation11 in any other. For there is no other
name under heaven given among men, by which we must be saved.
¦ 13. Now when they saw the freedom of speech of Peter and of John,
and understood that they were men unlettered, and of the common
sort, they wondered ; and they knew them,12 that they had been with
Jesus :
14. Seeing the man also who had been healed standing with them,
they could say nothing against it.
15. But they commanded them to go aside out of the council ; and
conferred among themselves,
16. Saying : What shall we do to these men ? for, indeed, a known
sign13 hath been done by them, before all the inhabitants of Jerusalem :
it is manifest,11 and we cannot deny it.
17. But that it may be no further spread among the people, let us
threaten them,' that they speak no more on this name" to any man.
1 Caiphas, it is known, was high priest at this time. See Joseph. A. 18 ; John 11 : 49 ; 18 : 13. " Petavius
in Doct. Tempt, x. 58, and most others (following the opinion of Augustin), maintain that there were then two
high priests discharging the pontifical office by turns, just as the two Boman consuls used the fasces."
Bloomfield, whose words we have just recited, thinks rather that Annas acted as deputy of Caiphas, and re
ceived the title by courtesy, as acting high priest. Others suppose that Annas, having been high priest for a
long period, retained the title, although Caiphas was actually in office.
8 John (Jonathas) was the son of Annas. Alexander, surnamed Lysimachus, was considered the wealthi-
est among the Jews.
8 Related to either of the high priests, and members of the Sanhedrin. G. confines it to the relations of
• the high priest.
10 Uy whose invocation, or in reliance on whose help and authority I
11 Relief from corporal affliction might be understood, since this was the matter of inquiry. But the apos
tle passes to speak of the salvation of the soul.
42 They recognized them as of the number. 43 Miracle of His followers.
11 Concerning this man, on this topic.
c G. — d G. P. " of Israel." V. — B.
e G. P. — f G. P. — .
B Ps. 117:22; Isaiah 28: 16; Matt. 21:42; Mark 12: 10; Luke 20 : 17; Rom. 9 : 33; 1 Pet. 2 : 7.
li G. P. " is manifest to all." i G. P. " let us straitly threaten them."

acts iv. 369
18. And calling them, they charged them not to speak at all, nor
teach on the name of Jesus.
19. But Peter and John answered, and said to them : If it be right
in the sight of God, to hear you, rather than God, judge :
20. For we cannot but speak the things which we have seen and
heard. 21. But they having further threatened them, let them go, finding no
way to punish them, because of the people : for all glorified what had
been done,k [in that which had come to pass.1]
22. For the man in whom that miraculous cure had been wrought,
was above forty years old.
23. And being let go, they came to their own,15 and related all that
the chief priests and the ancients had said to them :
24. And when they beard it, they lifted up their voice16 to God with
one accord, and said : Lord,™ Thou art* He who did make heaven and
earth, the sea, and all things that are in them :
25. And by the Holy Spirit,0 by the mouth of our father11 David, Thy
servant, Thou hast said: Why did the Gentiles rage, and the people
devise vain things ?
26. The kings of the earth stood up, and the rulers assembled to
gether against the Lord, and against His Christ.'
27. For of a truth there assembled together in this city1 against Thy
holy Child Jesus, whom Thou hast anointed, Herod and Pontius Pi
late, with the Gentiles and the people of Israel,
28. To do what Thy hand8 and Thy counsel decreed to be done.
29. And now, Lord, behold their threatenings ;17 and grant to Thy
servants, that with all confidence they may speak Thy word,
30. By stretching forth Thy hand to cures; and that signs and
wonders may be done by the name of Thine holy Child Jesus.18
31. And when they had prayed, the place wherein they were assem
bled was shaken,19 and they were all filled with ' the "Holy Spirit,20 and
they spake the word of God with confidence :

14 Their fellow apostles and the faithful.
18 One uttered the prayer extemporaneously : the others joined.
17 So as to prevent their execution.
18 Miracles are askeu for without temerity in general terms, when they are necessary for the advancement
of the Divine glory. It is not right to seek a special miracle, unless in very extraordinary circumstances,,,
and with entire submission to the Divine will.
19 In token that God bad accepted their petition.
50 With his light, grace, consolation.
k G. P. " glorified God for that which was done." 1 A second version.
m 2 Pet. 2 : 1 ; Jud. i. ¦> G. P. " Thou art God." V. — B.
o G. P.— pG. P.—
q p8. 2 : 1. r G. P. — V. A. B. D. E. versions, critics.
« Job 27 : 11. 24

370

ACTS V.

32. And the multitude of believers had one heart and one soul :
neither did any one say that aught of the things which he possessed
was .his own, but they had all things common.
33. And with great power21 did the apostles give testimony of the
resurrection of Jesus Christ our Lord :' and great grace was on them
all.22 34. For neither was any one among them needy ; for as many as
were owners of lands or houses, sold them, and brought the prices of
the things which they sold,
35. And laid them down at the feet of the apostles :M and distribution
was made to every one according as he had need.
36. And Joseph, u who by the apostles was surnamed Barnabas
(which is by interpretation, the son of consolation), a Levite, a Cyprian
born, 37. Having land,24 sold it, and brought the price, and laid it at the
feet of the apostles.

CHAPTEB V.

ANANIAS AND HIS WIFE SAPPHIRA, AFTER SELLING THEIR LAND, RESERVE TO THEMSELVES
A PORTION OF THE PRICE ; WHICH, NEVERTHELESS, THEY DENY, WHEN QUESTIONED BT
PETER : ON WHICH ACCOUNT THE WIFE AND HUSBAND ARE SUCCESSIVELY STRUCK DEAD
AT THE WORD OF PETER. MANY MIRACLES ARE PERFORMED BY THE APOSTLES, ESPECI
ALLY BY PETER : THEY THEMSELVES ARE LED FORTH FROM PRISON BY AN ANGEL : AND
WHEN SEIZED AGAIN THEY REFUSE TO DESIST FROM PROCLAIMING THE NAME OF CHRIST.
BY THE ADVICE OF GAMALIEL, THEY ARE SCOURGED AND SET AT LIBERTY, REJOICING
THAT THEY HAD BEEN FOUND WORTHY TO SUFFER FOR THE NAME OF CHRIST, WHOM
THEY FORTHWITH PROCLAIM.
1. But a certain man"named Ananias, with Sapphira his wife, sold a
piece of land,
2. And defrauded* of the price1 [of the land], his wife being privy
thereto : and brought a certain portion and laid it at the feet of the
apostles. ai With miraculous energy.
23 All of them possessed great attraction and influence, in consequence of the grace with which they were
filled. %
39 This is given as an evidence of their influence with the faithful. "It was a great mark of honor, that
they placed their money, not in the hands, but at the feet of the apostles." St. Chrysostom.
31 The Levites might acquire a title to lands by purchase, or in right of their wives. The land of Barnabas
may have been in Cyprus.
1 The^noney of Ananias was considered as belonging to the Christian community, from the moment that
he professed to devote it to the common fund. St. Chrysostom considers his act to have partaken of tbe
guilt of sacrilege, because the fund was for religious objects, as well as for the common support. St. Jerome
thinks that he had made a vow to give it. Ep. 8, ad Demetriad.
• G. P. " the Lord Jesus." u G. P. " Joses." V. A. D. E. versions.
a P. " kept back." Titus 2 : 10. K. V. " purloined," embezzled.

ACTS V. 371
3. But Peter said: Ananias, why hath Satan tempted11 thine heart to
lie3 to the Holy Spirit,3 and defraud of the price of the land ?
4. Whilst it remained, did it not remain" to thee ?4 and when sold, was
it not in thine own power ? Why hast thou conceived this thing in
thine heart ? Thou hast not lied to men,5 but to God.
5. And Ananias hearing these words, fell down and expired.6 And
great fear came on all who heard it.d
6. And the young men7 rising up, removed him, and carrying him
out, buried him.
7. And there was an interval of about three hours, when his wife, not
kn*ving what had happened, came in.
8. And Peter addressed her : Tell me, [woman], whether ye sold the
land for so much ? And she said : Yea, for so much.
9. And Peter said to her : Why have ye agreed together to tempt
the Spirit of the Lord ? Behold the feet of those Avho have buried thy
husband are at the door, and they shall carry thee out.
10. Immediately she fell down at his feet, and expired. And the
young men came in and found her dead : and carrying her forth, buried
her by her husband.
11. And great fear came on the whole Church, and on all who heard
these things.
12. And by the hands of the apostles many signs and wonders were
wrought among the people. And they were all with one accord in Solo
mon's porch.
13. And of the rest8 no man durst join himself to them ;9 but the
people magnified them.
14. And still more were added8 believers in the Lord, multitudes of
men and women,
3 To deceive, or attempt to deceive. Probably he had lost faith in the Divine character of Christianity, and
sought to promote his temporal advantage, by an apparent sacrifice ofhis worldly wealth, which entitled him
to be supported from the common fund.
3 In attempting to deceive Peter, the ruler of the Church, Ananias virtually Bought to deceive the Holy
Spirit, by whom he was specially guided and enlightened.
4 No law of the Church obliged any one to part with his property. Ananias might have retained it,
wholly or in part, if he had so chosen; but he should not have professed to give it all, whilst he retained
a part. 6 Not so much to men as to God. The attempt to deceive was an insult to the Divine Spirit, who presides
over the Church. His Divinity is here plainly declared.
8 " Peter," remarks St. Chrysostom, " was terrible, punishing and reproving the secret thoughts of the
heart." He acted after the manner of the prophets, under Divine illumination, rebuking authoritatively the
delinquents, whose death was a direct visitation of God.
4 Probably church officers charged with interments.
b It is not easy to determine who are meant by "the rest." Martini thinks that the higher classes are
understood. The common people admired the wonderful works of the apostles, and many embraced the
faith. 8 Cling to them as to the true servants of God, — appear publicly as their followers.
b G. P. "filled." V. Bloomfield. Esther 7:6; Eccl. 8 : 11.
c P. " was it not thine own V d V. A. D. versions.
e P. " to the Lord." This is found infra 11 : 24. Here it follows " believers." mrcuovre; ra mpiui.

372 acts v.
15. "Insomuch that they brought forth the sick into the streets, and
laid them on beds and couches, that when Peter came, his shadow at
least might overshadow11 any of them [and they might be delivered
from their infirmities].1*
16. And there came also together to Jerusalem a multitude out of
the neighboring cities, bringing sick persons, and such as were troubled
with unclean spirits ; who were all healed.
17. Then the high priest rising up, and all they who were with him
(which is the sect12 of the Sadducees), were filled with envy :
18. And laidg hands on the apostles, and put them in the common
prison. «
19. But an angel of the Lord by night opened the doors of the prison,
and leading them forth, said :
20. Go, stand13 and speak in the temple to the people all the14h words
of this life.
21. And when they heard this, they entered into the temple at day
break, and taught. But the high priest came, and those who were with
him, and called the council together, and all the ancients16 of the chil
dren of Israel, and sent to the prison to have them brought.
22. But when the officers came, and [opening] found them not in
the prison, they returned and told,
23. Saying : The prison indeed we found shut with all care, and the
guards standing1 before the doors : but on opening it we found no Etfan
within. 24. Now whenk the captain of the temple and the chief priests heard
these words, they were in doubt concerning them, what this might
come to.
25. But one came and told them :l Behold, the men whom ye put in
prison, are in the temple standing, and teaching the people.
26. Then went the captain, with the officers, and brought them with
out violence (for they feared the people), that they might not be stoned.
27. And when they had brought them, they set them before the coun
cil. And the high priest asked them,
28. Saying : We strictly commanded111 you not to teach on this name :
10 This is intimately connected with the former part of verse 12. What intervenes can best be understood
parenthetically. 11 Calvin admits that God displayed His power by the shadow ofthe apostles, no less than by their mouth,
13 Josephus attests that Sadducees occasionally reached the high priesthood. Antiq,. 1. 13 ; 10, 1. 20 : 8.
13 This is the position of an advocate, or of one who repels a charge.
14 These words of life. 4S It may be understood of senators.
I Critics reject this clause. The fact of the cures is stated in the next verse.
s Q. P. " their." V. A. D. versions. h V. Syr. Acts 13 : 26 ; Rom. 1 : 2i.
¦ G. P. " without." V. — A . D. E. versions, critics.
It P. " the high priest and." V. A. D. versions, critics.
1 G. P. " saying." V. A. D. E. versions, critics. m G. P. interrogatively.

acts v. 373
and behold ye have filled Jerusalem with your doctrine, and ye have a
mind to bring the blood of this man upon us.16
29. But Peter and the apostles answered and said : We ought to obey
God, rather than men.
30. The God of our fathers hath raised up Jesus, whom ye put to
death, hanging Him upon a tree.
31. Him hath God, with His right hand, exalted as Prince11 and Sa
vior, to give repentance to Israel,17 and remission of sins.
32. And we are" witnesses of these things,18 and the Holy Spirit,19
whom God hath given to all who obey Him.
33. When they heard these things, they were cutp to the heart,20 and
thought21 on putting them to death.
34. But one in the council, a Pharisee, named Gamaliel, a doctor of
the law, respected by all the people, rising, commanded the men'1 to be
put forth a little while j82
35. And said to them : Ye men of Israel, take heed to yourselves
what ye propose to do, as regardeth these men.
36. For before these days rose up Theodas, affirming himself to be
somebody,23 whom a number of men, about four hundred, joined, r who
was slain : and all who believed him were scattered, and brought to
nothing.24 37. After25 this man rose up Judas of Galilee,20 in the days of the
enrolling,278 and drew away the' people after him ; he also perished, and
all, even as many as adhered to him, were dispersed.
38. And now I say to you, refrain from these men, and let them
alone : for if this counsel or work be of men, it will come to nought :
15 To provoke the people to avenge the death of ChriBt. " To lead the Israelites to repentance.
18 Facts, namely, that Christ is the Messiah and Savior.
19 Is witness internally by his secret inspirations.
30 It is a strong expression of intense pain.
31 They deliberated about putting them to death.
59 In capital cases it was customary to remove tbe criminal from the presence ofhis judges, whilst his sen
tence was under consideration.
23 Pretending to be an important personage.
34 Josephus speaks of a man of this name, who excited disturbances, and perished, with his followers,
during the administration of Cuspius Fadus, in the fourth year of the empire of Claudius. Antiq. 1. 20 : 5.
Calvin thinks that he is the person spoken of by Gamaliel, and supposes that the speech here recorded was
delivered several years after the time commonly assigned. Others generally consider him to be a different
person, one of the many that stirred up the people at an earlier period. Antiq. 1. 17 : 24.
35 This preposition is here equivalent to " besides." The fact took place long before, but it is subjoined as
another case in point.
31 He is called by Josephus both a Gaulonite and Galilean, probably because he was born in Gaulo-'
dwelt in CTalilee.
31 This enrolment was made by Quirinus, after Archelaus, son of Herod, had been sent into exili
enna by Augustus, and his kingdom had been reduced to the form of a Roman province.
n Is. 30 : 4 ; Nehem. 2:9. ° G. P. " His." V. -> Syr. versions.
p Infra 7 : 54. 1 G. P. "the apostles." V. A. versions.
r G. P. "joined themselves." V. consensit. A. versions, critics.
¦ P. " the taxing." ' G. P. "much." V. B.

374 acts vi.
39. But if it be of God, ye cannot overthrow it, lest perhaps ye be
found even to fight against God. And they agreed with him.28
40. And when they had called in the apostles, and scourged them,29
they charged them not to speak at all on the name of Jesus, and let
them go.
41. And they indeed went from the presence of the council, rejoic
ing, that they were accounted worthy to suffer ignominy30 for the name
[of Jesus].11
42. And every day they ceased not, in the temple, and in houses, to
teach and preach Jesus the Christ.31

CHAPTER VI.
THE ELECTION OF SEVEN DEACONS, THE NUMBER OF THE FAITHFUL BEING DAILY ON
THE INCREASE. THE FERVOR OF STEPHEN, WHO PERFORMED SIGNS AND WONDERS.
THE JEWS ATTACK HIM, AND FAILING TO CONVINCE HIM, THEY ENDEAVOR TO CRUSH
HIM BY FALSE WITNESSES. •
1. And in those days, when the number of the disciples increased,
there arose a murmuring of the Greeks1 " against the Hebrews,2 that3
their widows were neglected in the daily ministration.4
2. Then the twelve called together the multitude of the disciples,5 and
said : It is not just* that we should leave the word of God,6 and serve
tables.7 3. Wherefore, brethren, look ye out among you8 seven9 men of good

39 So far as to abstain from capital punishment.
39 It was extreme cruelty to inflict this ignominious punishment on men convicted of no crime.
30 Worth and ignominy are combined by the figure oxymoros.
31 That Jesus is the Christ.
1 Jews, whose vernacular language was Greek. Some suppose them to be Greek proselytes; but of this
there is no evidence.
3 Jews, speaking the Syro-Chaldaic language.
3 This was the matter of complaint, although not founded in fact.
4 The term here plainly designates the charitable service, or relief, daily rendered to the poor. It is not
known that any special officers had, as yet, been appointed to exercise this " deaconship." The Jews are said
to have 1 ad three officers attached to each synagogue, for the care of the poor.
4 As the complaint concerned the whole community, it was expedient to remedy it by a measure adopted
with the concurrence of all.
S-The preaching ofthe Divine word.
1 These were money-tables, on which the funds were placed for distribution. .
8 The apostles wisely left to the faithful the selection ofthe persons for an object whieh directly interested
them. They reserved to themselves the right to approve or reject them, since they were to invest them with
a higher and sacred office.
3 This was a favorite number with the Jews, and was adequate for the occasion.
" G. P. " His name." A. C. D. versions, critics, " the name."
a P. "Grecians." b apesov. V. Grotius. P. " it is not reason."

acts vi. 375
reputation, full of the" Holy Spirit and wisdom,10 whom we may ap
point11 over this business.
4. But we will give ourselves continually to prayer, and to the minis
try12 of the word.
5. And the saying13 pleased all the multitude. And they chose Ste
phen, a man full of faith and of the Holy Spirit, and Philip, and Pro-
chorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a prose
lyte of Antioch.14
6. These they set before the apostles : and they, praying, laid their
hands on them.15
7. And the word of the Lordd increased, and the number of the dis
ciples multiplied in Jerusalem exceedingly : a great crowd16 also of the
priests obeyed the faith.17
8. And Stephen, full of grace0 and fortitude,18 did great wonders and
signs among the people.
9. Now there arose some of the synagogue, which is called of the
Libertines,19 and Cyrenians, and Alexandrians, and of those of Cilicia
and Asia, disputing with Stephen.
10. And they could not resist20 the wisdom and the spirit thatf spake.
11. Then they suborned men, to say that they had heardg him speak
blasphemous words against Moses, and God.
12. And they stirred up the people, and the ancients, and the scribes:
and, running together, they seized and brought him to the council.

40 These qualifications imply that they were to exercise sacred functions.
41 The power of appointment, or ordination, being reserved to the chief pastors, preliminary measures, such
as the selection and recommendation of candidates, may be arranged as may appear most expedient in the
variety of circumstances, of times, and places, provided it be by their spontaneous act, or with their free
consent. 13 Two kinds of deaconship are distinguished ; of the word, and of tables. The apostles applied themselves
especially to the former, sharing it, however, with those whom they appointed to take charge of the poor.
13 Proposal.
14 He was a proselyte of justice, having been circumcised, and subjected to the whole law, since otherwise
he would not have been admitted to communication with the Jews. The rest were Hellenistic Jews, as their
Greek names indicate. They were specially charged to provide for tbe Hellenistic widows.
44 From this, it is clear that they were ordained sacred ministers. The occasion of choosing and ordaining
them arose from the necessity of providing for the widows : but the qualifications demanded in them, and
the mode of investing them with the office, show that they were appointed to exercise sacred functions. The
laying on of hands was used from ancient, times as a manner of communicating power.
15 A considerable number. The miracles, which had recently been performed, resulted in numerous con
versions, even among the priests, whose position placed them out ofthe reach of ordinary influences.
" Embraced it with docility. M Power, miraculous energy.
" A town in Libya was called Libertina. Some think that Jews reduced to slavery in war by the Romans,
and afterward set at liberty, are here meant.
33 They could not answer him, so great was the wisdom and power with which he spoke. The Divine Spirit
spoke through him.
c G. — D. versions. Infra v. 5. i G. P. " of God." V. D. Chrys.
» G. P. " faith." V. A. D. versions, critics. I G. P. " by which he spake." Matt. 10 : 20.
s G. P. " We have heard."

376 acts vii.
13. And they set up false witnesses,21 who said : This man ceaseth
not to speakh words against the1 holy place,22 and the law.
14. For we have heard him say, that this Jesus of Nazareth shall
destroy this place,23 and change the traditions, which Moses delivered
to us.
15. And all who sat in the council, looking on him, saw his face as
the face of an angel.24

CHAPTER VII.
STEPHEN BEING ALLOWED TO REPLY, SPEAKS AT LAROE OF THE COVENANT OF GOD
WITH ABRAHAM AND HIS POSTERITY ; OF MOSES AND THE DEPARTURE OF THE CHIL
DREN OF ISRAEL FROM EGYPT ; OF THE TABERNACLE AND OF THE TEMPLE OF SOLO
MON ; AND REBUKES THE JEWS, BECAUSE THEY AND THEIR FATHERS ALWAYS RESISTED
THE HOLY SPIRIT, ON HIS STATING THAT HE SAW JESUS ON THE RIGHT HAND OF
GOD, THEY STONE HIM, THE WITNESSES LAYING THEIR GARMENTS AT THE FEET OF
SAUL. HE PRAYS FOR THOSE WHO STONE. HIM.
1. Then the high priest said : Are these things so ?
2. And he -said: Brethren, and fathers,1 hear. The God of glory2
appeared to our father Abraham, when he was in Mesopotamia,3 before
he dwelt in Charran,4
3. And said to him : Go forth out of thy country, and from thy kin
dred, and come into the land which I will show thee.
4. Then he went out of the land of the Chaldeans, and dwelt in Char-
ran. And from thence, after his father was dead,5 He removed him
into this land, in which ye now dwell.
5. And He gave him no inheritance in it, no, not the pace of a foot:6
21 Perverting his meaning. M The temple is meant.
33 Christ foretold the destruction of the city and temple, which Daniel likewise had foretold : but it was to
be effected by the Roman arms.
34 Bright and glorious.
1 The apostle addresses the people as brethren, the members of the Sanhedrim as fathers.
3 The all-glorious God.
3 Mesopotamia, properly so called, is the country lying between the rivers Tigris and Euphrates. Here it
is taken for Chaldea.
4 From Genesis 12 : 1, it may appear, that the vision was had in Charran ; but, according to the Jewish
tradition, there were two manifestations. Some, however, think that the sacred historian there relates the
vision, which had taken place before the departure of Abraham from Mesopotamia.
6 This departure occurred when Abraham was seventy-five years of age. His father was two hundred and
five years old at the time of his death, and consequently must have been about one hundred and thirty years
of age at the birth of Abraham ; yet in Gen. 11 : 26, he is said to have begot Abram, Nachor, and Aran, when
seventy years of age. This, however, does not mean that at that age he begot them all, or even Abram, who
is first named, on account of the prominent part he acted. Those who think that Abram was his eldest son,
must suppose a mistake in the numbers, through the inadvertence of copyists.
8 A proverbial expression for none at all. Abraham and Jacob purchased some land, but in small quan
tity. It was not regarded as a portion of the inheritance promised by God.
¦> G. P. " blasphemous." V. A. B. C. D. versions, critics. > G. P. " this." V. A. D. E. versions, critics.

acts vii. 377
but He promised to give it in possession to him, and to his seed after
him, when as yet he had no child.
6. And God said to him, that his seed should sojourn in a strange
country," and that they should bring them11 under bondage, and ill-treat
them four hundred years.7
7. And the nation to which they shall be in bondage I will judge,
said the Lord :° and after these things they shall come forth, and wor
ship Me in this place.
8. And He gave him the covenant8 of circumcision,4 and so9 he begat
Isaac, and circumcised him the eighth day :° and Isaac Jacob : and
Jacob the twelvef patriarchs.
9. And the patriarchs, through envy, sold Joseph into Egypt ; butg
God was with him,10
10. And delivered him out of all his tribulations ; and He gave him
favor and wisdom11 in the sight of Pharaohh the king of Egypt, and he
appointed him governor over Egypt, and over all his house.12
11. IsTow a famine came on all Egypt, and Canaan, and great tribu
lation :' and our fathers found no food.13
12. But when Jacob heard that there was grain in Egypt, he sent
out our fathers first :14
13. And at the second timek Joseph was known by his brethren, and
his kindred was made known to Pharaoh.
14. Then Joseph sent and called thither Jacob, his father, and all
his kindred, seventy-five souls.15
15. And1 Jacob went down into Egypt,™ and he died," and our fathers.
16. And they16 were carried over into Sichem," and were laid in the

4 This round number is thought to be used for four hundred and thirty. Gal. 3 : 17; Josephus, Ant.
2 : 15, 2. It includes the whole period from tho promise made to Abraham, to the end ofthe Egyptian bondage.
3 It was the sign of the covenant which God made with Abraham and his race.
3 In compliance with the Divine mandate, he circumcised Isaac.
40 This fact served to show that tbe persecution which Christ endured was no evidence of Divine displeasure.
14 There is a hendyadis. He gave him favor wjih Pharaoh, through his wisdom in interpreting dreams and
giving counsel.
13 Palace.
13 Provender for cattle. It is, howover, here used for all food.
14 All the sons but Benjamin were sent the first time.
16 In Gen. 46 : 27. II. has " seventy," but Sept., which St. Stephen soems to hawe followed, has seventy-five.
The five added are thought to be sons of Manasses and Ephraim, who, though born in Egypt, are included
in the number of tbe first settlers, since they belong to the original Btock. See Numbers 26. A similar
mode of calculating is adopted in Gen. 5 : 15. Philo, the Jew, mentions both numbers.
49 The bones of Joseph were translated to Sichem. It was a common tradition of the Jews, that his
brothers were likewise buried there. St. Jerome testifies that he saw there the sepulchres of the twelve
patriarchs. i Gen. 15 : 13. t> dvri. V. D. versions. c G. P. " God."
i Gen. 17:10. e Gen. 21 : 2, 4. t Gen. 25 : 25; 29 : 32; 35 : 22.
E Gen. 37 : 28. i Gen. 41 : 37. i Gen. 42 : 2.
fc Gen. 45:3. 1G.P. "so." V. A. C E. critics. m Gen. 46:3.
n Gen. 49 : 32. ° Jos. 24 : 32.

378 acts vii.
sepulchre, -which Abraham17 bought for a sum of money of the sons of
Hemor, p the sonq of Sichem.18
17. And when the time19 of the promise20 which God fcad mader to
Abraham, drew near, the people increased,8 and was multiplied in Egypt,
18. Till another king21 arose in Egypt,* who knew not Joseph.22
19. This same dealing craftily with our race, afflicted our fathers,
that they should expose their children, to the end they might not be
kept alive.
20. At the same time Moses was born,u and was veryT fair,23 and
nourished three months in his father's house.
21. And when he was exposed,* Pharaoh's daughter took him up,
and nourished him for her own son.
22. And Moses was instructed in all the wisdom of the Egyptians :34
and was mighty in his words25 and deeds.
23. And when he was full forty years old,26 it came into his heart to
visit his brethren,1 the children of Israel.27
24. And when he had seen one suffer wrong/ he defended him,28 and
struck the Egyptian, to avenge him29 who suffered the injury.

" The purchase made by Abraham was from the sons of Heth. It was a double cave in tho direction of
Mambre, that is, Uebron. Some conjecture that his name has been inserted here by mistake, IAB having
been put as an abbreviation for Jacob, and the first letter having been effaced by some accident ; others think
that he made a purchase, since he built an altar at Sichem,
18 Hemor was father of Sichem. Jacob bought of the children of Hemor, that part ofthe field in which he
pitched his tents, for a hundred lambs, or, as some understand it, a hundred pieces of money. There must
be some mistakes of copyists in this discourse. Lightfoot thinks that the difficulties arise from the brief
manner in which the facts are referred to. He thinks that the sentence means : " And Jacob and our fathers
died, and were removed to Sichem, and were laid in sepulchres, in that which. Abraham bought for money,
and in that which was bought from the sons of Hemor, the father of Sichem."
13 For the fulfilment.
30 He who makes a promise, acknowledges his indebtedness or obligation.
21 Of a different dynasty. See Josephus, Ant. 2 : 9, 1.
32 Cared not for him, was hostile to him and his race.
M Lit. " beautiful to God," Divinely beautiful.
31 In the sciences which they cultivated, namely, astronomy, physics, medicine, mathematics, &c , the
Egyptians enjoyed the highest reputation for learning and wisdom.
as Although he had a defect in utterance, he was powerful in reproof.
35 All these details were known only by tradition, since they are not stated in the ancient Scripture.
31 In order to ascertain their real condition, that he might afford them relief. Having been informed of
his origin, he preferred to share the lot ofhis brethren to the honors which, as the adopted son of Pharaoh's
daughter, he might have enjoyed.
28 The term expresses the warding off of an attack. It was an act of defence.
23 From the utter neglect of the rulers to protect the lives of the Israelites, they were, as in a state of
nature, left to use their natural right to repel unjust aggression. Moses, as their friend and brother, exer
cised this right. He may not, however, have designed to kill the assailant. St. Augustin supposes him to
have acted through passion, although from zeal for justice, and considers his sin to be an earnest of what
might be expected from that zeal, when purified by Divine grace. Tide 1. 22, contra Faustum, c. 70.
P Gen. 23 : 16. q tov. "Son" is not expressed.
r G. P. "had sworn." V. " confessus erat." A. C. versions, critics.
b Exod. 1:7. t G. P. — V. A.
« Exod. 2:2; Heb. 11 ; 23. v « Gratus Deo."
w G. V. A. C. D. Lachmann. i Heb. 11 : 24.
y Exod. 2 : 12.

acts vii. 379
25. And he thought that his brethren understood that God, by his
hand, would save them :30 but they understood it not.
26. And the day following' he showed himself to them31 when they
were at strife; and would have reconciled them in peace,32 saying: Men,
ye are brethren, why hurt ye one another ?
27. But he who did the wrong to his neighbor, thrust him away,33 say
ing : Who hath appointed thee ruler and judge over us ?
28. What, wilt thou kill me, as thou didst yesterday kill the Egyp
tian ?
29. And Moses fled at this word: and became a sojourner in the
land of Midian, where he begat two sons.
30. And when forty years were expired, there appeared to him,aa in
the desert of Mount Sinai,34 an angelbb in a flame of fire in a bush.35
31. And Moses seeing it, wondered at the sight. And as he drew
near to view it, the voice of the Lord came to him, saying:
32. I am the God of thy fathers, the God of Abraham, the God of
Isaac, and the God of Jacob. Then Moses was terrified, and durst not ¦
behold. 33. And the Lord said to him : Loose the shoes from thy feet : for
the place on which thou standest is holy ground.36
34. I have seen00 the affliction of My people which is in Egypt, and
I have heard their groaning, and am come down to deliver them. And
now come, I will send thee into Egypt.
35. This Moses, whom they denied, saying : Who hath appointed
thee ruler and judge ? him God sent a ruler and deliverer,37 by the hand
of the angel, who appeared to him in the bush.
36. He brought them out, after he had done wonders and signs in
the land of Egypt, and in the Red Sea, and in the desert, forty years. id
37. This is that Moses who said to the children of Israel : A prophet
will08 God raise up to you of your own brethren, as myself : Him shall
ye hear."
30 Moses conceived that the Israelites seeing him interpose in their defence, would regard him as Divinely
raised to deliver them from oppression.
31 He came unexpectedly before some of those who were quarrelling.
83 He strongly urged them to be reconciled.
33 The term is sometimes understood of the rejection of interference, without any external act of repulse.
34 The Tision is said to have occurred near Horeb. Sinai and Horeb are two peaks of the same mountain.
34 In a burning bush.
99 The removal of the sandals was a token of respect, the person treading more softly on the ground, and
with clean feet, the dust being cast away with the sandals. Slaves were barefooted ; whence the appearing
before God in this way was a virtual acknowledgment of subjection and dependence.
37 As one who paid a ransom. From the rejection of Moses by the Israelites, he intimates that the rejec
tion of Christ by the Jews is not without precedent in the history of their fathers.
z Exod. 2:13. <"> Exod. 3:2. bb G. P. " of the Lord." V. — A. C. Memph.
cc G. P. " I have seen, I have seen." V. Schott. a Exod. 7, 8, 9, 10, 11, 14. One who ransoms.
ee G. P. -{- " the Lord your." V. — A. C. D. versions, Grieshach.
ff Deut. 18 : IS.

380 ACTS VII.
38. This is he who was in the Church33 in the wilderness, with the
angel who spake to him ongfr Mount Sinai,39 and with our fathers : who
received1111 the words of life40 to give to us :
39. Whom our fathers would not obey ; but thrust away, and in their
hearts turned back into Egypt,41
40. Saying to Aaron : Make us gods to go before" us ; for as for
this Moses, who brought us out of the land of Egypt, we know not what
is become of him.
41. And they made a calf42 in those days, and offered sacrifice to the
idol, and rejoiced in the works of their own hands.
42. And God turned43 and gavekk them up44 to worship the host" of
heaven,44 as it is written in the book of the prophets : Did ye offer to
Me victims and sacrifices for forty years in the desert,mm 0 house of
Israel?46 43. And ye took up the tabernacle of Moloch,47 and the star of your
god Rempham,48 figures which ye made, to worship them. And I will
carry you away beyond Babylon.49
44. The tabernacle of the testimony50 nn was with our fathers in the
desert, as God ordained for them, speaking to Moses, that he should
make it according to the pattern which he had seen.
45. Which also our fathers51 with Jesus00 receiving,62 brought into the
possession of the Gentiles, whom God drove out before the face of our
fathers, unto the days of David,53
38 In the assembly of the people when the law was promulgated.
19 Acting as mediator between God and the people.
40 Life-giving oracles ; laws whose observance, accompanied by faith in the Redeemer, tended to secure life
eternal. 41 Longing for its material enjoyments.
" The calf was made probably in imitation of Apis, the chief Egyptian idol, which was in the form of a
calf. 43 It may be a Hebraism for His abandoning them again to idolatry, which they had already committed in
Egypt. Some understand it to mean that God turned away from them.
44 The withdrawal of Divine grace and abandonment of sinners to their own evil propensities are a just ,
punishment of their perversity. God is said to give them up, because He forsakes them.
44 The sun, moon, and stars.
48 Sacrifices to God were offered in the desert on occasion of the dedication of the tabernacle : but with this
exception, they were not offered during that long period. Idolatry, however, did not constantly prevail.
47 This is thought to have been a case in whieh the idol was contained.
48 This is believed to be Saturn, worshipped as a star. Sept. rendered it Rempham, which is said to be the
corresponding name in the Egyptian tongue.
49 Amos speaks of Damascus, for which Stephen substitutes Babylon, designating the place of their cap
tivity more explicitly than the prophet. They were carried away to Babylon, which was far beyond Damas
cus. Some of them were carried into Persia, which is beyond Babylon.
40 The tent whence God intimated his will.
41 Under the guidance of Josue.
43 As it were from the hands of Moses.
63 The total extirpation of the heathen occupants of the land was not effected before the days of David.
SB Exod. 19 : 3. bb Deut. 32 : 47.
u Exod. 32 : 1. kk Ezek. 20 : 7, 8, 24.
11 2 Chron. 33: 5; Jer. 19 : 13. mm Amos 5 :25; Exod. 21:4; Numb. 7:9; 28:21.
nn Exod. 25 : 40. «• Jos. 3 : 14; Heb. 8 : 9.

ACTS VII. 381
46. Who found favor before God,pp and desired to find a tabernacle
for the God of Jacob.™
47. But Solomon built Him a house :rr
48. Yet the Most High dwelleth not in buildings" made with hands,
as the prophet saith :
49. Heaven is My throne, and the earth My footstool. What house
will ye build me, saith the Lord, or what is the place of My rest ?
50. Hath not My hand made all these things ?"
51. Ye stiffnecked54 and uncircumcised in heart and ears,55 ye always
resist the Holy Spirit :M as your fathers did so do ye.
52. Which of the prophets did not your fathers persecute ?57 And
they slew those who foretold of the coming of the Just One, of whom
ye have been now betrayers and murderers :68
53. Ye who received the law through the ministryllu of angels, and
have not kept it.
54. When they heard these things, they were cut to the heart," and
they gnashed with their teeth at him.
55. But he being full of the Holy Spirit, looked up steadfastly into
heaven, and saw the glory of God,59 and Jestjs standing60 on the right
hand of God ; and said : Behold I see the heavens opened, and the Son
of man standing on the right hand of God.
56. Then they cried out with a loud voice, and stopped their ears,61
and with one accord ran violently upon him:
57. AQd cast him forth out of the city, and stoned him ;62 and the
44 Stephen here discontinues his historical review, and abruptly reproacheB his hearers in the severest lan
guage. From the facts which he had rapidly glanced at, it was clear that their ancestors had frequently pro
voked the Divine wrath, and had resisted Moses, as they themselves resisted Christ, whom he predicted. He
had shown that God was worshipped before the tabernacle was erected, and that His worship was not con- .
fined to it, since He dwells not in material buildings. Probably perceiving their impatience and disposition
to interrupt him, he suddenly breaks into invectives, after the manner of the prophets. St. Chrysostom
asks, " Why does he speak with Buch severity ? Being about to die, he opened his mind freely, for I suppose
his approaching death was revealed to him."
44 Men whose affections were not regulated, whose understanding was not open to truth. He insinuates
that circumcision of the flesh could not avail them, whilst they were not mentally disciplined.
46 The Jews had some idea of the Holy Spirit, although not as of a distinct person of the Godhead. Ste
phen reproaches them with resisting His inspirations.
47 It was notorious that most of the prophets had been objects of persecution ; of which, however, the his
toric details have not come down to us.
48 By delivering Him to Pilate, and calling for His death.
49 A manifestation of Divine glory was made to him.
90 This position suited Him, as looking on His servant, and encouraging him in his struggle.
61 To show their horror of what he had just testified, which they regarded as an impious falsehood.
63 This is again stated in the following verse, with some particulars attending it. Such repetitions are fo*
miliar in Scripture.
PP 1 Kings 16 : 13. qq Ps. 131 : 5.
rr 3 Kings 6 : 1.
•s G. P. " temples." V. — A. C D. E. versions, critics. Infra 17 : 24.
tt Is. 66 : 1, afilrm.
uu sts Siarayas dyyeXuv. V. in dispositione angelorum. P. D. Martini, Allioli, W. administration. Gal.
3:19. " Supra 5 : 33.

382 acts viii.-
witnesses63 laid off their garments64 at the feet of a young man,05 whose
name was Saul.
58. And they stoned Stephen, invoking,™ and saying : Lord Jesus,
receive my spirit.66
59. And falling on his .knees, he cried with a loud voice, saying:
Lord, lay not this sin to their charge.67 And when he had said this,. he
fell asleep [in the Lord]. And Saul was consenting to his death.**

CHAPTER VIII.
IN CONSEQUENCE OP THE PERSECUTION, ALL BUT THE APOSTLES ARE DISPERSED,
WHILST SAUL LAVS WASTE THE CHURCH. PHILIP CONVERTS MANY IN SAMARIA, AND
AMONG THEM BAPTIZES SIMON, THE MAGICIAN. PETER AND JOHN, BEING SENT BT
THE APOSTLES, OBTAIN THE HOLT SPIRIT FOR THE FAITHFUL OF SAMARIA, BY
PRAYER AND THE LAYING ON OF HANDS. SIMON, WISHING TO PURCHASE TBE POWER
OF GIVING THE HOLY SPIRIT, IS SEVERELY REBUKED BY PETER. PHILIP IS SENT BY
AN ANGEL TO THE EUNUCH, WHOM HE BAPTIZES, ON HIS PROFESSING THE FAITH,
AND IS SUBSEQUENTLY TRANSPORTED, . BY THE SPIRIT, TO AZOTUS.
1. And, on that day, a great persecution was raised against the
Church, which was at Jerusalem, and they were all1 scattered abroad
through the countries of Judea and Samaria, except the apostles.2
2. And devout men3 buried3 Stephen, and made great mourning4 over
him. 3. But Saul laid waste the Church, entering in from house to house,5
and dragging away men and women, committed them to prison.
' 4. They, therefore, who were scattered abroad, went about preaching
the word [of God].6

63 It devolved on them to commence the execution of the sentence.
64 The outer garments were laid aside on such occasions.
BB Saul is thought to have been thirty years of age, or more.
66 Here prayer is offered to Christ, and salvation is asked of Him, which shows His Divinity.
37 A beautiful example of forgiveness, and of the efficacy of prayer inspired by charity 1 St. Augustin re
marks : " If Stephen had not prayed, the Church would not have had Paul." Serm. IV, de Sanctis.
1 Most of the faithful. General expressions are not to be taken strictly. This dispersion served to diffuse
the gospel, so that the persecution was the occasion of the faith being spread abroad.
3 The apostles contrived to keep themselves concealed, awaiting the manifestation of the Divine will, and
attending to the care of such of the faithful as remained at Jerusalem, whilst most of their brethren were
scattered abroad.
3 It is put for all that appertains to the interment, as washing, embalming, Ac.
4 Striking their breasts, through sorrow, and performing other funeral rites.
6 This shows the diligence with which he sought out the followers of Christ for punishment.
6 Such among them as were authorized, evangelized, — that is, announced the gospel; the others made it
known by their conversation and conduct,
ww p. « God." This obscures the meaning. The invocation is given.
M G. P. begin next chapter with last clause. T. Bengel. a G. P. " carried to burial."

ACTS VIII. 383
5. And Philip7 went down to a city8 of Samaria, and preached the
Christ to them.
6. And the people were attentive to those things which were said by
Philip with one accord,11 hearing and seeing the miracles which he did.
7. For many of them who had unclean spirits, crying with a loud
voice, went out.9
8. And many taken with the palsy, and lame, were cured.
9. There was, therefore, great joy in that city. Now a certain man
named Simon, who before had been a magician in that city, seducing
the people" of Samaria, giving out that he was some great one :
10. To whom they all gave ear, from the least to the greatest, saying :
This man is the power of God, which is calledd great.10
11. And they were attentive to him, because for a long time he had
bewitched them with [his] sorceries.
12. But when they "believed Philip preaching of the kingdom of God,
in8 the name of Jesus Christ,11 they were baptized, both men and
women. 13. Then Simon himself also believed :12 and when he was baptized,
he stuck close to Philip. Seeing also the signs and great miracles which
were done, he was filled with astonishment.
14. Now when the apostles who were at Jerusalem, heard that Samaria
had received the word of God, they sent13 to them Peter and John :
15. Who, when they were come, prayed for them, that they might
receive the Holy Spirit.14
16. For as yet He was come upon none of them :15 but they were only
baptized into the name of the Lord Jesus.16 '
17. Then they laid their hands on them, and they received the Holy
Spirit.17 1 The deacon.
B It is generally understood of the chief city, which, according to Josephus, was Sichem. Ant. 1. 11, c. 13.
After its destruction by Hyrcanus, it was rebuilt by Herod the Great, who named it Sebaste, that is, Augusta,
in honor of Augustus.
9 Unclean spirits, crying with a loud voice, went out of many who had been possessed by them.
10 He might be so styled as being invested by the Divine power, or as the agent of a heavenly spirit, the
Greek term being sometimes used to denote a spirit.
" The Greek text unites the name of Christ with the kingdom of God, as the subjects of the preaching of
Philip, and does not state how they were baptized.
13 Prom this it may be inferred that he conceived true faith, from which he afterwards fell away. St.
Irenseus, however, thinks that he only affected to believe. L. 1, c. 20, Adv. Haer.
13 Urged them to go. It was their prerogative as prelates of the Church to communicate the Holy Spirit,
by the imposition of hands and prayer.
14 This was clearly the object of their journey.
15 They had not received His special gift, although they were born of water and the Holy Spirit.
1G By His authority, and in the manner appointed by Him, and to incorporate them into Him, in the
Church, His mystical body. «
17 His strengthening grace. "What took place among the Samaritans," observes St. Cyprian, "is now per-
b The punctuation of V. refers this clause to what follows,
c The nation. d G. P. — V. A. C. D. E. versions, critics. e G. P. " and."

384 acts vm.
18. And when Simon saw that by the imposition of the handf of the
apostles, the Holy Spirit was given,18 he offered them money,
19. Saying : Give me also this power, that on whomsoever I lay
hands, he may receive the Holy Spirit.19 But Peter said to him :
20. Thy money be with thee to perdition,20 because thou hast thought
that the gift of God may be purchased with money.
21. Thou hast neither part nor lot21 in this matter : for thine heart
is not right in the sight of God.
22. Repent, therefore, of this thy wickedness : and pray to God, if
perhaps22 this thought of thine heart may be forgiven thee. *
23. For I see that thou art in the gall23 of bitterness,5 and in the
bond of iniquity.24
24. Then Simon answered and said : Pray25 to the Lord for me, that
none of these things which ye have spoken come upon me.
25. And they indeed, when they had testified26 and spoken the word
of the Lord, returned to Jerusalem, and preached the gospel in many
places11 of the Samaritans.
26. Now an angel of the Lord spake to Philip,27 saying : Arise, and
go towards the south, to the way that goeth down from Jerusalem unto
Gaza : this is desert.28
27. And He arose and went. And behold, a man of Ethiopia, an

formed with us likewise, since those who are baptized in the Church are presented to the prelates of the
Church, and by our prayer and the laying on of our bands, obtain the Holy Spirit, and are made perfect by
the seal ofthe Lord." Ep. 73, ad Jubajanun.
18 Miraculous gifts attended the communication of the Holy Spirit, which rendered the fact clear and sensi-
-ble to. the bystanders.
19 It appears that he had not received miraculous gifts, as the others had, and probably had not been con
firmed. He wished to have the power of communicating them to others. He confounded them with the
Holy Spirit, because they were obtained, when the apostles prayed that the Holy Spirit might come upon the
disciples. 30 This language, which has the fqjjna of an imprecation, is directed to express the heinousnoss of the sin of
seeking to purchase sacred powers or gifts, which from Simon is denominated simony. Peter did not wiBh
his perdition: but he pointed to it as the consequence of his perverse disposition, in order by the greatness
ofthe punishment to deter men from its commission. The language is comminatory or prophetic, like many
passages of tho Psalms. "The simoniacal heresy," observes St. Gregory the Great, "which was the first to
assail the Church, was stricken down at its very rise by the sword of apostolical vengeance, and was con
demned." L. 7, Beg. ep. 114.
31 These two terms correspond in meaning, and are used more fully to express that Simon had no interest
whatever in this matter, no hope of obtaining this power.
29 This doubtful mode of speaking implies no doubt ofthe readiness of God to forgive the penitent: but it
was doubtful that a sinner so full of guile would ever repent.
31 Bitter gall, as a root producing a bitter or poisonous plant.
M Held fast by iniquitous views and attachments. St. Irenaeus relates this fact in the words of St. Luke.
L. 1, c. 20, Adv. HsBr.
35 He addressed both apostles. He desired to escape the evils with which he was threatened; but he did
not repent effectually.
90 Declared it, and proved it to have been revealed.
37 By an external apparition, or secret inspiration,
39 The Jews, in consequence of a massacre of twenty thousand of their number at Cesarea, had recently
overrun Syria and its environs, and had demolished Anthedon and Gaza. See Josephus, B. 1. 2, ch. 19 alias 33.
t G. P. « hands." g Deut. 29 : 18 ; Heb. 12 : 15. h P. " villages."

acts viii. 385
officer29 of great authority under Candace,80 the queen of the Ethio
pians,31 who was over all her treasures, had come to Jerusalem to wor
ship.38 28. And he was returning, sitting in his chariot, and1 reading Isaiah
the prophet.
29. Then the Spirit said to Philip : Go near, and join thyself to this
chariot. 30. And Philip ran thither, and heard him reading the prophet
Isaiah, and said :k Understandest thou what thou readest ?
3J.. Who said : And how can I, unless some man show me I33 And he
desired Philip to come up and sit with him.
32. And the place of the Scripture which he was reading, was this :
He was led as a sheep to the slaughter :' and like a lamb dumb before
his shearer, so He opened not His mouth.
33. In humiliation,34 His judgment was taken away.3s His genera
tion36 who shall declare, for His life shall be taken from the earth ?
34. And the officer answered Philip, and said: I beseech thee, of
whom doth the prophet speak this, of himself or of some other ?
35. Then Philip, opening his mouth,m and beginning at this Scrip
ture, preached to him Jesus.
36. And as they went on the way, they came to a certain water i37
and the officer said : See, here is water, what doth hinder me to be bap
tized ?M
37. And Philip said: If thou believest with all thine heart, thou
mayest : and he answering, said : I believe that Jesus Christ is the
Son of God."
38. And he commanded the chariot to stand still : and they both
went down into the water, Philip and the officer, and he baptized him.
39. And when they were come up out of the water, the Spirit of the

39 It being usual to set eunuchs in offices of tbe palace, the term w;is employed for an officer of court,
without reference to his bodily condition.
30 This name was common to many queens. Plin. H. N. 6, 29.
31 The peninsula of Meroe, in Africa, to the south of Egypt, was her dominion.
33 He was a proselyte.
99 " Valcknaer justly commends the shrewd remark of Grotius, that this eunuch did not find the Scrip
tures so perspicuous as they are now made, not only by low handicraftsmen, shoemakers, and tailors, but
even by women." Bloomfield.
34 In His lowly state.
34 To " take away his judgment" is a proverbial expression for oppressing a man by unjust judgment.
99 This is commonly understood of His Divine origin, His procession from the Father, which is ineffable..
It may also be referred to the whole history of His life and death ; or to the age in which He lived, the period
of His manifestation and reign.
37 A stream, or rivulet.
99 Philip had instructed him in the necessity of baptism.
> G. P. — * fya, putasne, are expletives. I Is. 53 : 7; Sept.
m Matt. 5:2. » G. P. V. B. St. Irenaeus, 1. 3, Adv. Hoar. c. 12; also 1. 4, c. 40.

386 acts ix.
Lord took away Philip,39 and the officer saw him no more. And he went
on his way rejoicing.40
40. But Philip was found at Azotus,41 and, passing through, he
preached the Gospel in all the cities, till he came to Cesarea.42

CHAPTER IX.
THE WONDEEFUL CONVEESION OP SAUL, THE LOED APPEASING TO HIM, AND SENDING
ANANIAS TO BAPTIZE HIM. AFTER HIS BAPTISM HE MAINTAINS MOST STEENUOUSLT
AT DAMASCUS THAT JESUS IS THE CHEIST. THE DISCIPLES LET HtM DOWN BY THE
WALL ON ACCOUNT OF THE DESIGNS OF THE JEWS AGAINST HIM. BARNABAS CON
DUCTS HIM TO THE APOSTLES AT JERUSALEM, WHENCE HE GOES TO TARSUS TO ES
CAPE A PLOT AGAINST HIS LIFE. PETER CUBES ENEAS, THE PARALYTIC, AT LYDDA,
AND RAISES TABITHA TO LIFE IN JOPPE.
1. And Saul," yet1 breathing out threatenings and slaughter against
the disciples of the Lord, went to the high priest,2
2. And asked of him letters to Damascus,3 to the synagogues :4 that
if he found any men or women5 b of this6 way," he might bring them
bound to Jerusalem.
3. And as he went on his journey,4 he drew nigh to Damascus : and
suddenly a light from heaven shone around him.
4. And he fell to the ground, and heard a voice saying to him : Saul,
Saul, why persecutest thou Me V
5. And he said : Who art Thou, Lord ? And He : I am Jesus whom
thou persecutest. [It is hard for thee to kick8 against the goad.6

29 In a preternatural manner.
40 In his baptism, and the graces which accompanied it.
41 A town to the north of Gaza, at about thirty miles distance.
43 Formerly called the tower of Strato. It was situated on the Mediterranean, between Dora and Joppe.
1 Continuing iu the hostile dispositions which he entertained when Stephen was put to death. The time
ofhis conversion is believed to be the third year after the death of Christ. Some assign it to the year of
Christ 37, or 38.
2 As the head of the Sanhedrim, he took cognizance of offences against religion, with the connivance of the
Romans, even beyond the bounds of Judea, wherever there were synagogues acknowledging dependence on
the Sanhedrim.
3 A celebrated city between the Libanus and the Antilibanus mountains, where were many thousand Jews,
•. among whom were some professors of Christianity.
4 Their rulers. The foreign synagogues respected the authority of the Sanhedrim, which was most likely
"to be exercised with severity against the followers of Christ.
4 Even females were not to be allowed to escape. B This manner of belief and life.
7 In His members.
" As an ox, kicking against the goad, strikes it in deeper, so Saul, resisting the interior impulse of grace,
¦ which moved him to embrace the faith of Christ, increased the paiu of his mind.
» Gal. 1 : 13. b Supra 8 : 3.
c Infra 19 : 9, 23 ; 22 : 4 ; 24 : 22. d The pleonasm is dropped here. P.
' MSS. — Infra 22 : 10 ; 26 : 14. P. V.

acts ix. 387
6. And he, trembling and astonished, said : Lord, what wilt Thou have
me do?
7. And the Lord to him] : Arise, and go into the city, and there it
shall be told thee what thou must do.9 Now the men who went in com
pany with him stood amazed,10 hearing, indeed, a voice,11 but seeing no
man. 8. And Saul rose up from the ground, and when his eyes were opened,
he saw nothing.121" But they led him by the hand, and brought him
into Damascus.
9. And he was- there three days without sight, and did neither eat
nor drink.13
10. Now there was a certain disciple at Damascus, named Ananias,14
and the Lord said to him in a vision : Ananias. And he said : Behold,
I am here, Lord.
11. And the Lord to him : Arise, and go into the street that is called
Straight, and seek in the house of Judas, one named Saul of Tarsus ;15
for behold he prayeth. ,
12. (And he saw16g a man named Ananias coming in, and putting his
hands on him, that he might receive his sight.17)
13. But Ananias answered : Lord, I have heard from many of this
man, how much evil he hath done to Thy saints18 at Jerusalem :
14. And here he hath authority from the chief priests to bind all
who invoke Thy name.
15. And the Lord said to him : Go, for this man is to Me a chosen
vessel, to carry19 My name20 before the Gentiles, and kings,21 and the
children of Israel.
9 St. Augustin says : " Let us not be unwilling to go to the churches, nor expect to hear the Gospel from
Christ, rather than from men. Let us sbuu these temptations, which proceed from deep pride ; aud let us
reflect that Paul himself, although prostrated and instructed by a voice from heaven, was nevertheless sent
to a man to receive the sacraments.9' In prol. doct. Christ.
10 They were motionless and speechless through astonishment.
11 They heard the sound, but not so as to understand the words : wherefore, infra 22 : 9, thoy are said not
to have heard the voice of Him that spoke. Supernatural communications are not always intelligible by
others' than the person to whom tbey are directed, although they may perceive some indications of them.
13 This blindness was caused by the splendor of tbe vision. The scales suddenly came on the eyes in a
manner altogether preternatural.
43 This disrelish of food may have arisen from the extraordinary state of mind and body into which the
vision had thrown him. St. Chrysostom ascribes it to his intense compunction. He was engaged in prayer,
as our Lord declared to Ananias, and probably at that time received the revelation ofthe Christian doctrine,
to which he often refers.
14 He was doubtless a sacred minister, since he was sent to baptize Paul. In the Roman Martyrology he
is styled a bishop.
14 Jews were settled there and in other cities of the Gentiles.
49 This verse is put, in V., in parenthesis, as if it were an observation of the sacred historian.
47 This, as a miraculous fact, is specially noted. The chief object, however, of the visit of Ananias, was to
baptize Saul.
43 Christians, consecrated to the worship of God.
19 This means that tbe doctrine of Jesus would be spread by Saul.
" Doctrine. M Rulers.
I Q. P. " no man." V. A. versions, critics. g G. P. + " in a vision." V. — A. Eth. Copt.

388 acts ix.
16. For I will show him22 how great things he must suffer23 for My
name. 17. And Ananias went, and entered into the house : and putting his,
hands on him, he said : Brother Saul, the Lord — Jesus,24 who appeared
to thee in the way as thou earnest, — hath sent me, that thou mayest re
ceive thy sight, and be filled with the Holy Spirit.
18. And immediately there fell from his eyes as it were scales, and
he received sight,h and arose, and was baptized.
19. And when he had taken food, he was strengthened. And he1 was
with the disciples who were at Damascus, for some days.
20. And immediately25 he preached Jesus*1 in the synagogues, that
He is the Son of God.26'
21. And all who heard him were astonished, and said : Is not this he
who persecuted27 in Jerusalem those who called on this name j28 and
came hither for that intent, that he might bring them bound unto the
chief priests ?
22. But Saul increased much more in strength, and confounded the
Jews, who dwelt at Damascus, affirming29 that this is the Christ.
23. And when many days30 were passed, the Jews consulted together
to kill him.
24. And their laying in wait was made known to Saul. But they
also1 watched the gates day and night,"1 to kill him.31
25. Then the disciples took him by night, and let him down by the
wall in a basket.
26. And when he was come32 into Jerusalem,11 he tried to join himself
to the disciples, but they were all afraid of him, and believed not that
he was a disciple.33
31 Afterwards, in the progress ofhis Christian life, this was to be made manifest practically.
23 In the sufferings of Saul for Christ, the sincerity of his conversion, and its wonderful character, would
appear. 21 The clause : " Jesus who appeared," &c, is explanatory of " the Lord." _.
95 He preached only for a short time, until his return from Arabia, whither he went soon after his conver
sion. St. Luke omits all mention of this journey, probably because it was undertaken for private business.
39 This cannot be understood of an adopted son, since it would have been unnecessary to urge the admission
of a title so easily conceded.
27 Devastated, destroyed.
28 The disciples were known to invoke Jesus as their Redeemer : they were also designated His followers,
although as yet they were not called Christians.
29 Demonstrating. " Three years.
31 The ethnarch of Aretas, king of Arabia, acting, no doubt, in concert with the Jews, or at their solicita
tion, placed a guard at the gates to arrest Saul, probably on some charge of designs against the public safety.
32 To visit Peter : about the year 40, or 41.
33 Tbe communication with Damascus had been interrupted by the war of Herod with Aretas. Besides,
the chief -evidences of the faith of Saul had been given but lately, since, soon after his conversion, he went
to Arabia. h G. P. *' forthwith." V. A. versions, Griesbach.
i G. P. « Saul." V. — A. C E. versions. k G. P. " Christ." V. A. C. E. versions, critics.
1 G. P. " and." V. A. C. E. F. critics. m 2 Cor. 11 : 32.
» Gal. 1 : 18.

ACTS IX.

389

27. But Barnabas took and brought him to the apostles,3* and told
them how he had seen the Lord on the way, and that He had spoken to
him, and how in Damascus he had spoken boldly in the name of Jesus.
28. And he was with them, coming in and going out35 at Jerusalem,
and he spake boldly in the name of the Lord.
29. He spake also [to the Gentiles0], and disputed with the Greeks :36
but they sought to kill him.
30. Which, when the brethren knew, they brought him down to
Cesarea,37 and sent him away to Tarsus.38
31. Now the Churchp had peace throughout all Judea, and Galilee,
and Samaria, and was edified,39 walking in the fear of the Lord, and
was filled with the consolation of the Holy Spirit.
32. And .as Peter passed throughout all40 quarters, he came to the
saints who dwelt at Lydda.
33. And he found there a certain man named Eneas, who had kept
his bed for eight years, and was ill of the palsy.
34. And Peter said to him : Eneas, the Lord Jesus Chkist healeth
thee :41 arise, and make42 thy bed. And immediately he arose.
35. And all43 who dwelt at Lydda44 and Saron45 saw him : and were
converted to the Lord.46
36. And in Joppe there was a certain disciple named Tabitha, which,
by interpretation, is called Dorcas.47 This woman was full of good
works and alms-deeds, which she did.
37. And it happened in those days that she was sick and died. And
when they had washed her, they laid her in an upper chamber.
34 Peter and James.
34 Living and acting familiarly. He stayed there fifteen dayB.
33 Jews speaking Greek are meant. " Cesarea of Palestine.
38 He sailed for Syria, and passed by land through Upper Syria and Cilicia Campestris to Tarsus, his birth
place. His subsequent history, for about five years, is passed over in silence, probably because tbe particular
facts were not known to tbe sacred historian, or were not connected with his design in composing this work.
39 G. is metaphorical, taken from building. Peace gave occasion to the increase of the faithful, and the
more regular performance of all Christian duties, so that tbe Church appeared like a building in the progress
of erection. The peace of the Church, at this time, may have been owing to the consternation produced in
the minds of the Jews, by tbe threat of the Emperor Caligula to erect his statue in tbe temple. Joseph, de
Bello, 1. 11, c. 10.
40 All places where Christians were found. "Like a general, he goes about inspecting the ranks, to see
which portion is compactly formed, which is elegantly arrayed, which needs bis presence." St. Chrysostom.
41 He plainly shows the Divine power of Christ.
43 The term denotes the making of a large bed in the ordinary way. This was enjoined as an evidence of
his perfect cure.
43 Tbe great bulk of the citizens.
44 Afterwards called Diospolis, between twenty and thirty miles north of Jerusalem.
46 The country from Lydda to Cesarea bore this name.
49 The miracle produced numberless conversions.
47 Tbe name signifies the antelope, an animal remarkable for its beautiful eyes. It was customary to give
to females the names of favorite animals. It is given here in Syriac and Greek, as she was known by both
names, the two languages at that time being both in use, although the former was more prevalent.
o G. P. — " Gentiles" and " Greeks" is a double version for Hellenists. Supra 6:1.
P G. P. " the Churches." V. A. C. versions, critics.

390

ACTS X.

38. And forasmuch as Lydda was nigh to Joppe, the disciples hear
ing that Peter was there, sent to him two men, asking : Delay not to
come as far as to us.9
39. And Peter arose and went with them. And when he was come,
they brought him into the upper chamber ; and all the widows stood by
him weeping, and showing him the coats48 and garments,49 which Dorcas
made them.1"
40. And Peter, putting them all forth, kneeled down and prayed j60
and turning to the body, he said: Tabitha, arise. And she opened her
eyes ; and when she saw Peter, she sat up.
41. And he gave her his hand, and lifted her up. And when he had
called the saints51 and the widows,52 he presented her alive.
42. And it was known throughout all Joppe : and many believed in
the Lord.
43. And he abode many days in Joppe, with one Simon a tanner.53

CHAPTER X.
BY THE COMMAND OF AN ANGEL, CORNELIUS, A CENTURION, SENDS FOR PETER, "WHO
BEING INSTRUCTED BT THE VISION OF A LINEN CLOTH, INCLOSING ANIMALS OF VA
RIOUS KINDS, THAT THE GENTILES WERE TO BE ADMITTED TO THE CHURCH, GOES
TO HIM. THE HOLT SPIRIT HAVING COME ON THEM ALL, AS THET LISTENED TO HIM
SPEAKING OF CHRIST, HE ORDERED THEM TO BE BAPTIZED.
1. And there was a certain man in Cesarea, named Cornelius, a cen
turion of the band called Italian,1
2. A devout man, and one who feared God,2 with all his house, giving
much alms to the people, and praying to God always.

48 Tunics, — under-dress. 43 Outer garments.
M By the humility of his posture and prayer, he showed that he could do nothing of himself. When Christ
called the girl to life, He merely took her by the hand, and commanded her to rise, manifesting His almighty
power. S1 The faithful generally.
t-i As they were specially interested.
M This trade was not esteemed among the Jews. Peter, however, did not fear that his ministry would
suffer by intercourse with men of humble condition.
1 This was the name of the legion. The cohorts had not a special name,
3 Although of heathen origin, and not a proselyte, he worshipped the true God, and studied to observe the
natural law. Some argue from the ternis, that he was a proselyte of tbe gate, that is, one allowed to live on
terms of intimacy with the Jews, without embracing the ceremonial code, or submitting to circumcision, but
bound only to the observance of a few precepts given to Noe. Others think that the distinction of two classes
of proselytes was then unknown. t
q G. P. " desiring him that he would not delay to come to them." V. A. C. E. critics.
r G, P. + "whilst she was with them."

ACTS X. 391
3. He saw in a vision manifestly,3 about the ninth hour of the day,4
an angel of God, coming in to him, and saying to him : Cornelius.
4. And when he looked on him, he was seized with fear, and said :
What is it, Lord?5 And he said to him: Thy prayers and thine alms
are come up for a memorial6 before God.
5. And now send men to Joppe, and call hither one Simon, whose
surname is Peter :
6. He lodgeth with one Simon a tanner, whose house is by the sea
side : he will tell thee what thou must do.
7. And when the angel, who spake to him," was departed, he called
two of his domestics, and a soldier, who feared the Lord, of those who
were under him :7
8. And when he had related all things to them, he sent them to Joppe.
9. And on the next day, whilst they were going on their journey,
and drawing nigh to the city, Peter went up to the housetop8 to pray,
about the sixth hour.9
10. And he became very hungry, and would have eaten. And as
they were preparing, he fell into a trance :
11. And he saw the heaven opened, and a certain vessel descending,11
as it were a great linen sheet10 let down by the four corners, from heaven
to the earth,
12. Wherein were all manner of four-footed beasts,0 and creeping
things of the earth, and fowls of the air.
13. And there came a voice to him : Arise, Peter, kill and eat.
14. But Peter said : Not so, Lord : for I never did eat anything that
is common and unclean.
15. And the voice came to him again the second time : What God
hath cleansed, do not thou call common.
16. And this was done thrice : and presently the vessel was taken upd
into heaven.
17. Now whilst Peter doubted within himself what the vision that

3 This is remarked to certify the reality of the vision.
4 About three o'clock p.m., when men are generally awake and observant.
4 He gave this title in a qualified sense to the heavenly messenger.
9 As things worthy of remembrance and well pleasing. These acts were performed under the influence of
Divine grace, without which we can do nothing available to salvation. Correspondence with grace prepared
his soul for still higher gifts, especially tho knowledge of Christ our Redeemer. " See," cries St. Chrysostom,
" how great is the efficacy of alms-giving ; it delivers from temporal and eternal death, and throws open the-
gates of heaven."
7 The guard, or sentry, or those specially in attendance on their officer.
8 Prayer was often made on the terrace, or flat roof.
8 Midday, a usual hour for prayer. I0 0. P. " knit."
a G. P. " Cornelius." V. A. C. E. versions, critics.
b G. P. " unto him." V. — A. C. E. versions. Infra 11 : 5.
c G. P. " of the earth." V. — A. C. E. versions. G. P. " and wild beasts." V. — A. C. versions.
i G. P. "again." Infra 11 : 10. V. A. C. E. versions, "presently."

392

ACTS X.

he had, seen should mean :u behold, the men who were sent from Corne
lius had made inquiry for Simon's house,12 and stood at the gate,13
18. And called, and asked if Simon, who is surnamed Peter, were
lodged there.
19. And as Peter was thinking of the vision, the Spirit said to him :
Behold, three men seek thee.
20. Arise, therefore, get thee down, and go with them, doubting no
thing, for I have sent them.14
21. Then Peter went down to the men,8 and said : Behold, I am he
whom ye seek : what is the cause for which ye are come ?
22. And they said : Cornelius, a centurion, a just man, and one who
feareth God, and hath good testimony15 from all the nation of the Jews,
was divinely admonishedf by a holy angel, to send for thee into his
house, and to hear words of thee.
23. Then he called them in, and lodged them. And the day follow
ing heg aroseh and went with them : and some of the brethren from
Joppe accompanied | him.115
24. And the morrow after he entered into Cesarea. And Cornelius
waited for them, having called together his kinsmen and special friends.
25. And as Peter was coming in, Cornelius met him, and falling at
his feet, worshipped.17
26. But Peter raised him up, saying : Stand up, I myself also am a
man.18 27. And talking with him, he went in, and findeth many assembled.
28. And he said to them : Ye know how unlawful it is for a Jew to
join or to approach one of another nation : but God hath showed me
to call no man common or unclean.

11 The apostle did not at once see the full meaning which might be attached to the vision ; which, however,
the arrival ofthe messenger of Cornelius soon manifested.
13 They had already found the house, their previous inquiries having been successful.
13 They did not venture at once to enter the houses of Jews.
44 By causing them to be sent.
44 Well spoken of.
45 Six converts from Judaism, whom Peter prudently took as witnesses of his conduct, on an occasion in
which Jewish prejudices were to be overruled-;
47 This was an act of religious respect towards the messengers of God, usual among the Orientals, as is evi
dent from the honor paid to the prophetB. " It does not follow that Cornelius meant to have transferred the
honor due to the Deity to Peter." Bloomfield. St. Chrysostom observes that Cornelius acted through hu
mility; and that Peter, by declining the honor, insinuated that we should cherish a lowly opinion of our-
selves. 18 Peter acknowledged himself to be a mere man, as Cornelius was. "Forgetful of his rank," says St. Gre
gory the Great, " he remembered only the common condition of human nature, that he might repress any
elation of mind arising from the honor proffered him, by considering his condition as man. Moreover he
thought that his humility would be seriously injured, if he were esteemed highly on account of his rank."
Mor. 21, c. 11.
e G. P. " which were sent to him from Cornelius." A. C. D. E. versions, critics.
f Matt. 2 : 12, 22. E G. P. " Peter." V. A. D. versions, critics.
k G. P. — V. A. C. D. E. versions.

acts x. 393
29. For which cause I came without hesitation, as soon as I was
sent for. I ask, therefore, for what cause have ye sent for me ?"
30. And Cornelius said : Four days ago20 ' until this hour, I was pray
ing in my house at the ninth hour, and behold, a man stood before me
in white apparel, and said :
31. Cornelius, thy prayer is heard, and thine alms are had in remem
brance in the sight of God.
32. Send, therefore, to Joppe, and call hither Simon, who is sur
named Peter : He lodgeth in the house of Simon, a tanner, by the sea
side.11 33. Immediately, therefore, I sent to thee : and thou hast done well
to come. Now, therefore, we all are present in thy sight,1 to hear all
things whatever are commanded thee by the Lord.m
34. And Peter opened his mouth, and said : In very deed I perceive
that God is no respecter of persons ;n
35. But in every nation, he who feareth him, and worketh justice, is
acceptable21 to Him.
36. Grod° sent the word22 to the children of Israel, preaching peace23
by Jesus Christ : (He is Lord of all.)24
37. Ye know the word25 which hath been published through all
Judea ; which began from Galilee11 after the baptism which John
preached, 38. Respecting Jesus of Nazareth: how God anointed26 Him with
the Holy Spirit and with power, who went about doing good,27 and heal
ing all who were oppressed by the devil, for God was with Him.28
49 He wished it to be declared before bis companions.
39 V. may be so understood that four days before that time he was in prayer, and at the ninth hour had
the revelation.
34 This is understood of such as act through grace, and with the light of faith, without which it is impossi
ble to please God. Whoever lives conformably to the light vouchsafed to him, will obtain an increase of light.
"If he be worthy, he will be so far acceptable as to obtain the gift of faith." Chrysostom.
32 The message of pardon aud salvation.
23 Reconciliation and blessings.
34 Christ is Lord of all, of the Gentiles, as well as of the Israelites.
34 This may be understood of matter, fact, event. The great events of the life and death of Christ were
generally known. The fame of them had spread even among the Gentiles, who dwelt in Palestine and the
neighboring countries. Cornelius and his friends had heard of them, although they were not as yet fully in
structed in the doctrine.
39 Anointing being usual in the inauguration of kings, the term was used for investing or endowing. To
anoint with the Holy Spirit, means to fill with Divine gifts ; to anoint with power, is to invest with miraculous
energy. 31 By works of a beneficent aud supernatural character.
23 Endowing him with power. The apostle in describing the human career of Jesus, refers all His gifts
and power to God. In pointing to the Divine works by which His preaching was sanctioned, He prepares
His hearers for the belief of His Divinity.
¦ G. P. + "I was fasting." V. — A*. B. C.
t G. P. -r "Who, when he cometh, shall speak unto thee." V. A. B. Grieshach.
1 G. P. " before God." V. D. versions, critics. »" G. P. " of God." V. A. C. E. versions, Lachmann.
d Deut. 10:17; 2 Par. 19:7; Job 34:19; Wisd. 6:8; Eccl. 35:15; Horn. 2:11; Gal. 2:6; Eph. 6:9;
Coloss. 3:25; 1 Pet. 1:17.
o « God" must be supplied. P Luke 4 : 14.

394 acts x.
39. And we are witnesses of all things which He did in the land of
the Jews, and in Jerusalem, whom they killed, hanging Him upon a
tree. 40. Him God raised up29 the third day, and gave Him to be made
manifest, 41. Not to all the people, but to witnesses chosen before by God30 to
us, who did eat and drink with Him after He rose again from the dead.31
42. And He commanded us to preach to the people, and to testify
that it is He who hath been appointed by God, judge of the living and
the dead.32
43. To Him all the prophets give testimony,4 that by His name every
one who believeth in Him33 receiveth remission of sins.
44. While Peter was yet speaking these words, the Holy Spirit1 fell
on all who heard the word.34
45. And the faithful of the circumcision, who came with Peter, were
astonished ; because the grace8 of the Holy Spirit was poured out35 even
on the Gentiles.
46. For they heard them speak with tongues, and magnify God.
47. Then Peter answered: Can any man forbid the water,39 that
these should not be baptized, who have received the Holy Spirit as well
as we?
48. And he commanded them to be baptized37 in the name of the
Lord Jesus Christ.38 * Then they desired him to remain with them
some days.39
29 This was the proper way of stating the resurrection, and disposing men for belief in Christ. The fact of
His having been restored to life by Divine power being once admitted, His doctrine regarding Himself and all
other things must necessarily be received.
80 The people at large had no right to demand direct evidence of this fact. It was enough that it was
established by satisfactory testimony, which they could examine. The candor of the sacred historian, in
stating in the words of Peter, that Christ appeared only to His disciples, strengthens hiB claims to the confi
dence of his readers.
31 The testimony of Peter and his fellow apostles had all the characters of credibility. They had full evi
dence ofthe reality ofthe resurrection, having eaten and drunk with Him.
43 The quality of universal judge is justly ascribed to Divine appointment. It was, indeed, a consequence
of the assumption of the human nature to union with the second Divine Person, aud of the atonement offered
by Christ for mankind. The apostle points to it in order to inspire his hearers with a holy fear.
33 Faith must produce sorrow, hope, and a firm purpose of amendment, in order to obtain the forgiveness
of sins. This is justly ascribed to faith, — as to the source of all the other dispositions.
34 In a sensible manner, producing miraculous effects. His sanctifying grace may already have been re
ceived by Cornelius, who was a religious man, and disposed to embrace every Divine ordinance.
34 They had conceived that these extraordinary gifts were not bestowed on any but the race of Abraham.
as forbid the use of water. The reception of baptism is a duty to be fulfilled even by those who have re-
ceived sanctifying grace, or other supernatural gifts.
37 By some of bis companions. Among them there must have been a sacred minister.
38 With Christian baptism.
33 In order to be more fully instructed and strengthened iu the faith. He doubtless yielded to their
desire.' q Jer. 31 : 34 ; Mich. 7:18. r Two definite articles are employed ; also v. 47.
> G. P. " gift." t G. P. — V. D. Syr.

acts xi. 395

CHAPTER XI.
PETER, ON COMPLAINT OF THE BRETHREN, FOR HIS HAVING TREATED THE IIEATHEN
FAMILIARLY, RELATES TO THEM THE WHOLE HISTORY OF THE TRANSACTION. MANY
BEING CONVERTED AT ANTIOCH BY THE PREACHING OF THE DISCIPLES, BARNABAS IS
SENT TO THEM BY THE CHURCH OF JERUSALEM. ON THE CONVERSION OF MANY,
HE LEADS THITHER SAUL FROM TARSUS. BOTH ARE SENT TO JERUSALEM, TO BRING
ALMS TO THE BRETHREN, ON OCCASION OF A FAMINE, FORETOLD BY THE PROPHET
AGABUS. 1. And the apostles and brethren, who were in Judea, heard that the
Gentiles also had received the word of God.
2. And when Peter was come up to Jerusalem, those who were of
the circumcision1 contended2 with him,
3. Saying : "Why didst thou go in to men uncircumcised, and eat
with them ?3 a
4. But Peter, beginning,11 explained it to them in detail,4 saying :
5. I was in the city of Joppe, praying, and, in an ecstasy, I saw a
vision, a certain vessel descend, as it were a great sheet let down from
heaven by four corners,0 and it came even unto me.
6. On which, when I had fastened mine eyes, I considered, and saw
four-footed animals of the earth, and beasts, and reptiles, and fowls of
the air :
7. And I heard also a voice saying to me : Arise, Peter, kill, and eat.
8. But I said : Not so, Lord : for nothing common or unclean hath
ever entered into my mouth. '
9. And a voice answered again from heaven : What God hath cleansed,
do not thou call common.
10. And this was done thrice : and all were taken up again into
heaven. 11/ And behold, immediately, three men came to the house wherein
I was, sent from Cesarea to me.

1 ThOse who were sticklers for circumcision are distinguished from the faithful generally, who, although
circumcised, and not yet fully enlightened in regard to the ceremonial observances, did not rashly dispute
the propriety of receiving the Gentiles into the Church.
3 "Expostulated." This remonstrance shows the strength of their national prejudices. St. Epiphanius
states, that Cerinthus, who afterwards became the author of a sect, was one of the remonstrants. Haer. 28.
St. Chrysostom remarks : " They did not consider the dignity of Peter, the miracles which had taken place,
the great work which had been effected by the reception of the word; but they disputed about trifles.
3 They complain that be had dono so.
4 The history of the matter. This condescension was directed to remove the scandal of the weak, and to
win them to just views. As tbe Church is governed by truth and justice, it is never inconsistent with the
highest office to explain the motives of one's conduct.
a G. P. affirm. b This may he pleonastic. Supra 1 : 22.
c "Strings." Wakefield.

396 acts xi.
12. And the Spirit bade me go with them, doubting nothing. And
these six brethren also went with me :s and we entered into the man's
house. 13. And he told us how he had seen the angel in his house, who
stood, and said to him : Sendd to Joppe, and call hither Simon, who is
surnamed Peter,
14. Who shall speak to thee words, by which thou shalt be saved, and
all thy house.
15. And as I began to speak, the Holy Spirit fell on them, as on us,
also, in the beginning.6
16. Then I remembered the word of the Lord, how he said : John,
indeed, baptized with water ; but ye shall be baptized with the Holy
Spirit.6 17. Since, then, God gave the same grace to them as even to us, who
believed7 in the Lord Jesus Christ, how was I to withstand God ?
18. Having heard these things, they acquiesced ; and glorified God,
saying : Then even to the Gentiles hath God given repentance unto life.
19. Now8 they, indeed, who had been scattered abroad by the perse
cution, that arose on occasion of Stephen, travelled as far as Phenice,
and Cyprus, and Antioch,9 speaking the word to none but Jews only.
20. But some of them were men of Cyprus and Cyrene, who, when
they had entered into Antioch, spake10 also to the Greeks/ preaching
the Lord Jesus.
21. And the hand11 of the Lord was with them : and a great number
believed, and turned to the Lord. *•
22. And the report concerning these things, came to the ears of the
Church, which was at Jerusalem : and they sent forth Barnabas as far
as Antioch.
23. Who, when he came, and saw the grace of God, rejoiced, and
exhorted them all, with purpose of heart, to continue in the Lord.
24. For he was a good man, and full of the Holy Spirit, and of faith.
And a great multitude was added to the Lord.
25. Then Barnabas went to Tarsus, to seek Saul : and when he had
found him, he brought him to Antioch.
6 " What can he more humble than the conduct of Peter, who even appeals to the testimony of the breth
ren?" St. Chrysostom.
9 At Pentecost. 7 Already.
8 This is a resumption of tbe history of the diffusion of religion, from ch. 8.
9 It was a city on the river Orontes, iu the north of Syria, which afterwards became the see of a patriarch.
10 Those of Cyprus and Cyrene were the first to preach to the Gentiles at Antiocbjafter Peter had admitted
Cornelius to baptism. The first missionaries had confined their labors to Jews, or proselytes.
14 The power. i G. P. " men." V. A. D. versions, critics.
• Matt. 3 : 11 ; Mark 1:8; Luke 3:16; John 1 : 26 ; supra 1:5; infra 19 : i.
I G. Hellenists. Supra 6 : 1. V. A. D. versions, critics.

acts xi. 397
26. And they spent19 there, in the Church, a whole year, and taught
a great multitude, so that the disciples "were named Christians13 first at
Antioch. 27. And in these days, prophets came from Jerusalem to Antioch ;
28. And one of them, named Agabus, stood up, and signified, by the
Spirit, that there should be a great famine over the whole world,14 which
came to pass under Claudius.8
29. And the disciples, every man according to his ability, determined
to send relief h to the brethren who dwelt in Judea :
30. Which also they did, sending it to the ancients15 by the hands of
Barnabas and Saul.10

13 They gathered together the faithful for worship and instruction.
11 The multitude of the disciples gave occasion to their distinctive name, which was given them probably
by the Romans, since the Jews were not likely to designate them from tho Messiah. See Tacitus Annal. 1. 15.
14 The terms are often taken in a restricted sense, as here, for Judea, since the famine did not extend to
Antioch, whence aid was sent. Josephus states that a famine occurred in Judea in the fourth year of Claudius.
Ant. 20 : 26.
15 G. roils wpEo-ffvTspovs. This is the first place of the New Testament, in which this term is employed to
designate Christian ministers. It had been used commonly of the members of the Sanhedrim, or public
council, whose age and office entitled tbem to be regarded as " tbe ancients" of the people, as we have hitherto
rendered the term. Although originally implying seniority of age, it was applied indiscriminately to all the
members of tbe public council, like the term " patres," to the Roman senators, and similar terms among our
selves. " It is common," as Calvin remarks, " to almost all languages, to style elders and fathers those who
are placed for the government of others, although iheir age does not always correspond." The term in ques
tion was thenceforward used of sacred ministers generally, without distinction of classes, or orders, although,
after a short time, it was specially applied to the second order of the clergy. Hence, it has passed, with
slight modifications, into several languages, Italian, French, Spanish, German, English, and others ; so that
the word "priest" is plainly derived from it. The term "elder," literally corresponds with it; but it is ob
jectionable, because it was introduced with a view to weaken, in the reader, the effect likely to be produced
by the word " priest," with all the associations connected with it. V. most frequently uses the Greek term
with a Latin modification: "presbyter;" but sometimes " seniores," " majores natu." In the present pas
sage we may understand the chief clergy at Jerusalem.
1G About the year 45.
g G. P. + " Cesar." V. A. D. versions.
h Tbe distribution of alms was deemed ministerial. Its faanQviav. Supra 6 : 1.

398 acts xii.

CHAPTER XII.
HEEOD, HAVING PUT JAMES TO DEATH, CASTS PETER INTO PRISON, BEING DESIROUS TO
DELIVER HIM OVER TO THE PEOPLE AFTER THE FEAST OF THE PASSOVER, THAT HE
MIGHT BE PUT TO DEATH : BUT THE CHURCH PRAYING FOR HIM WITHOUT INTER
MISSION, HE IS LED FORTH BT AN ANGEL, AND FILLS THE BRETHREN WITH JOT.
AFTER THE EXAMINATION OF THE KEEPERS OF THE PRISON, HEROD GOES TO CESA
REA, WHERE HE RECEIVES WITHOUT REPUGNANCE DIVINE HONORS FROM THE PEO
PLE : ON WHICH ACCOUNT HE WAS STRUCK BY THE ANGEL, AND BEING EATEN UP BY
WORMS, HE EXPIRED.
1. And at this same time Herod the king1 stretched forth his hands
to maltreat some2 of the Church.
2. And he killed James the brother of John, with the sword.3
3. And seeing that it pleased the Jews,4 he proceeded to seize Peter
also. Now it was in the days of the unleavened bread.5
4. And when he had seized him, he cast him into prison, delivering
him to four files of soldiers6 to guard, intending to bring him forth to
the people7 after the passover.8
5. And Peter' indeed was kept in prison. But prayer was made with
out ceasing9 by the Church to God for him.10
6. And when Herod would have brought him forth the same night,
Peter was sleeping between two soldiers, bound with two chains,11 and
the sentinels before the door guarded the prison.
7. And behold an angel of the Lord stood12 by, and a light shone in

1 Herod Agrippa, styled also Major, son of Aristobulus, and grandson of Herod the Great. "The accuracy
ofthe sacred writer in the expressions which he uses is in this instance remarkable. There was no portion
of time for thirty years before, or ever afterwards, in which there was a king at Jerusalem, a person exercis-
' ing that authority in Judea, or to whom that title could be applied, except the three last years of this Herod's
life, within which period the transaction here recorded took place." Paley : Evidences of Christianity, vol. 2,
p. 2, ch. 6.
2 Distinguished members. 3 He beheaded James the Elder.
4 The desire of popular favor, rather than false zeal, influenced him.
4 On which account the execution was deferred, in order not to interrupt the paschal feast.
6 Each file consisted of four soldiers, and was thence called quaternion. It was customary with the Ro
mans to divide the night-watch into four parts, and to appoint a soldier for each watch, which lasted three
hours. Agrippa, imitating this usage, as he had been educated at Rome, appointed four watches ; but for
greater security placed four soldiers on each watch, two in the prison, and two at the gates, so that there
were four quaternions on guard. The importance of securing the prisoner, led to these precautions.
7 For execution.
8 The Jewish festival is meant. The Christian solemnity in honor of the resurrection of our Lord, although
celebrated from a very early period, could not have been contemplated by Herod.
a The term means intense, fervent, constant. " It is probable," says Calvin, " that the Church was the
more solicitous for the life of Peter, inasmuch as his death would have caused her greater injury. Luke does
not merely say that prayer was offered up for him, but adds that it was intense, or constant."
10 As for her chief member, her head under Christ. " All sought their father, the meek father." St. Chry
sostom. 11 Among the Romans, the right hand ofthe prisoner was generally bound with a single chain to the left
hand of a soldier. Herod, in order to guard Peter more securely, had him bound with two chains to two
soldiers. ¦* " It is frequently used of sudden appearances ; as here, and in Luke 2 : 9." Bloomfield.

acts xii. 399
the room," and he struck Peter on the side, and awaked him, saying :
Rise up quickly. And the chains fell oif from his hands.
8. And the angel said to him : Gird thyself, and tic on thy sandals.14
And he did so. And he said to him : Wrap thy garment about thee,
and follow me.
9. And he went out and followed him, and knew not that what was
done by the angel was real : but thought he saw a vision.15
10. And when they had passed the first and the second ward,16 they
came to the iron gate17 that leadeth to the city, which of itself a opened
to them. And they went out and passed on through one street : and
immediately the angel departed from him.
11. And Peter coming to himself13 said : Now I know truly that the
Lord hath sent His angel,19 and delivered me out of the hand of Herod,
and from all the expectation20 of the people of the Jews.
12. And considering, he came to the house of Mary the mother of
John, who was surnamed Mark,21 where many were gathered together,
and were praying.22
13. And when heb knocked at the door of the gate, a damsel, whose
name was Rhode,23 came to listen.21 •
14. And when she knew Peter's voice, for joy she opened not the
gate,25 but ran in, and told that Peter stood at the gate.
15. But they said to her : Thou art mad. But she affirmed0 that it
was so. Then said they : It is his angel.26
16. But Peter continued knocking. And when they opened, they
saw him, and were astonished.
43 It is au euphemism for prison.
14 These special directions, in matters so minute, were calculated to manifest the reality ofthe vision.
15 Ho thought that it was a dream, or some impression made on his imagination.
lc Where the two guards stood. 17 Made of iron, or cased in iron.
18 Being made fully sensible of the reality.
19 Calvin observes: " He says that an angel was sent by God, from the common persuasion of pious men,
who hold that angels are appointed by God ministers, charged with the care of their salvation : for unless
this persuasion were deeply rooted in his mind, he would have made no mention ofthe angels."
30 So as to disappoint the Jewish populace.
31 Some, with Origen, believe him to be the evangelist, to whom, however, the ancients have not given the
name of John.
33 It was a domestic chapeL a place where the faithful were wont to assemble for prayer and woreb ip. Al
though it was night, they were engaged in prayer, probably for the deliverance of Peter.
33 The same as Rose.
31 The Greek term was generally used to express the listening of domestics before opening the door. It
may here denote the greater caution with which the danger inspired them, lest an enemy should intrude.
It does not appear that Rhode was a servant.
34 Her joy transported her out of herself.
39 "From this it is manifest that each one has an angel." St. Chrysostom. "They supposed that the
angel of Peter, in this instance, had assumed his tone and appearance. The Jews believed that such were
appointed to all men." Bloomfield. Even Calvin says : " They call his angel him who was Divinely ap
pointed his guardian and minister of salvation: iu which sense Christ says that the angels of little ones al
ways see the face ofthe Father."
a p. " of his own accord." Bloomfield : " self-moved."
b G. P. " Peter." V. A. D. versions, critics. e P. " constantly."

400 ACTS XII.
17. But he beckoning to them with his hand to be silent, told how
the Lord had brought him out of prison, and said : Tell these things to
James,27 and to the brethren. And he departed and went into another
place.28 18. Now as soon as it was day, there was no small stir among the
soldiers, what was become of Peter.
19. And when Herod had sought for him, and found him not, he ex
amined the keepers, and commanded them to be led to execution :29 and
going down from Judea to Cesarea,30 he remained there.
20. And hed was angry31 with the Tyrians and the Sidonians. But
they32 with one accord6 came to him,33 and having gained1" over34 Blastus,
the king's chamberlain, they desired peace,35 because their countries
were nourished by him.36
21. And on a day appointed,37 Herod, arrayed in kingly apparel, sat
on the throne,38 and ma<ie a speech to them.
22. And the people made acclamation : The words8 of a god, and not
of a man.
23. And forthwith an angel of the Lord struck him,39 because he
gave not the honor to God : and he was eaten up by worms, and ex
pired.40 24. But the word of the Lordh increased and multiplied.
25. And Barnabas and Saul returned from Jerusalem, when they
had fulfilled' the ministry,41 and took with them John, who is surnamed
Mark. 21 The Bishop of Jerusalem.
38 The sacred historian has not thought proper to designate it. Some conjecture that Rome was the place.
It was prudent to retire far away from the dominions of Herod. Eusebius and St. Jerome mark the second
year ofthe reign of Claudius as the period of the arrival of Peter at Rome, in the year of Christ 42. Herod
had been put on the throne of Judea by Claudius soon after his own elevation.
33 The terms are technically used in reference to capital punishment. St. Chrysostom observes that the
soldiers were put to death on account of Peter.
30 To celebrate solemn games in honor of Claudius Cesar, as Josephus relates. Ant. 19 : 7.
11 It does not appear that he bad commenced hostilities. Commercial interests may have been tho occasion
ofhis displeasure, since Tyre and Sidon were celebrated ports, and a port had been formed by Herod at Ce
sarea in Phoenicia.
3'J Citizens from both countries. ^ Sent ambassadors.
" It may, however, be applied to gaining over hy gifts.
as They sought to adjust amicably the subjects of dissension, lest they should lead to war.
38 They needed to import corn from his dominions, since being engaged in commerce they neglected agri
culture, and the produce of their own territories did not suffice for the population. The text says that they
were nourished by the king's country.
37 On the second day ofthe games. See Josephus, Ant. 19 : 72. This event occurred after the lapse of some
time, but is related in connection with those facts which the sacred historian deemed it proper to record.
He died in the year 44, in the third year of his reign over Judea, the seventh since his first elevation.
38 The term is applicable to any high stand, or platform.
39 With a mortal disease.
40 After five days, according to Josephus, who, however, attributes his death to dysentery.
41 The charitable commission with which they had been charged.
<* G. P. " Herod." V. A. D. versions, critics. <= Supra 2 : 1.
f Lit. " persuaded." P. " made their friend." s G. P. " voice." V. " voces."
& G. P. " of God." V. B. i Supra 11 : 29.

ACTS XIII. 401

CHAPTER XIII.
SAUL AND BARNABAS ARE ORDERED BT THE HOLY SPIRIT TO BK SET APART FOR THE
WORK OF PREACHING THE GOSPEL TO1 THE GENTILES, AND BARJESU, OR ELTMAS THE
MAGICIAN, WHO RESISTED THEIR PREACHING, BEING STRUCK BLIND AT THE WORD OF
PAUL, SERGIUS PAULUS BELIEVES. PAUL SPEAKS FREELY OF CHRIST IN THE SYNA
GOGUE AT ANTIOCH OF PISIDIA J BUT THE JEWS BLASPHEMING AND RAISING A PER
SECUTION AGAINST THEM, THEY TURN TO THE GENTILES, CONFORMABLY TO THE PRO
PHECY OF ISAIAH.
1. Now there "were in the church -which -was at Antioch, prophets1
and teachers2 [among them] Barnabas, and Simon who was called
Niger,3 and Lucius8, of Cyrene,4 and Manahen, who was the foster-bro
ther of Herod the tetrarch,5 and Saul.6
2. And as they were ministering1' to the Lord, and fasting,7 the Holy
Spirit said to them :8 Set apart9 for Me10 Saul and Barnabas/ for the
work ^hereunto I have called them.
3. And when they had fasted11 and prayed, and laid their hands on
them,12 they sent them away.
4. So they being sent forth by the Holy Spirit, went to Seleucia ;13
and from thence they sailed for Cyprus.
5. And when they were come to Salamis,14 they preached the word
of Grod in the synagogues of the Je.ws. And they had John also as
their assistant.15

1 This term, as used in the New Testament, implies Divine illustration, in expounding the Scriptures, and
delivering the Christian mysteries.
3 Authorized teachers — preachers ofthe word. The Greeks retain the title, whieh they apply to those who
expound Scripture.
8 This Latin epithet waB given him on account of his color.
* St Paul mentions Lucius as one of his kinsmen,
b Herod Antipas had been already deprived of his tetrarchy, and sent into banishment; but he is here
styled tetrarch, according to Scriptural usage, which designates persons by the titles which they have once
borne. The companions of infant princes were selected with great diligence, and it was deemed a high honor
to have been under the care of the same nurse.
s Saul is named last, probably with reference to the time of his call to the faith. He speaks of himself as
the leaBt of the apostles, and one born out of time.
7 Fasting was connected with the solemn acts of the ministry at this early period. It disposes the mind
for prayer, and especially for the sacred functions.
b By internal inspiration, or by some audible voice.
9 By the solemn rite of episcopal ordination. They were already in priest's orders, since they are num
bered with those who were employed in sacred functions.
10 For My service, especially for the conversion of the heathen.
u ft They fasted when giving orders, and the Spirit spoke to them when faBting." St. Chrysostom. St-
Leo refers to the fact, as evidence of the apostolic usage of fasting on occasion of conferring orders. Ep. 81.
13 " Paul is ordained at length, to the apostleship, that he may preach with authority." St. Chrysostom.
13 A city of Syria, about thirty miles from Antioch, and opposite to Cyprus.
14 On the eastern coast ; it was the capital of the island.
" It is here understood of an inferior ecclesiastical officer.
a Rom. 16 : 21.
b Aeirovpydvvrtov. Erasmus: " sacrificantibus," — performing public worship.
c G. P. invert. V. Peschito. 26

402 acts xiii.
6. And when they had gone through the whole* island as far as Pa-
phos,16 they found a certain magician,17 a false prophet, a Jew, whose
name was Barjesu,18
7. Who was with the proconsul19 Sergius Paulus, a prudent man. He
sent for Barnabas and Saul, and desired to hear the word of God.
8. But Elymas20 the magician (for so his name is interpreted) with
stood them, seeking to turn away the proconsul from the faith.
9. Then Saul, otherwise Paul,21 filled with the Holy Spirit,22 seating
his eyes on him,
10. eSaid : 0 full of all guile and of all deceit, son23 of the devil,
enemy of all justice,24 thou ceasest notf to pervert the right ways26 of
the Lord.
11. And now behold the hand of the Lord is on thee, and thou shalt
be blind, not seeing the sun for a time.26 And immediately there fell
on him a mist and darkness, and he went about27 seeking some one to
lead him by the hand.
12. Then the proconsul, when he had seen what was done, believed,
marvelling at28 the doctrine29 of the Lord.
13. Now when Paul, and they that were with him, had sailed from
Paphos, they came to Perga30 in Pamphylia. But John, departing from
¦them, returned to Jerusalem.
14. But they passing through Perga, came to Antioch in Pisidia ;31
and entering into the synagogue On the sabbath day, sat down.
15. And after the reading of the law and the prophets,32 the rulers of

40 Paphos being on the western coast, it is clear that they traversed the whole island.
13 Astrologer, or 6orcerer. The Magians originally were astronomers, or professors of natural science ; but
they abused their knowledge, pretending to foretell events.
18 Son of Josue. The name was not uncommon.
49 Tho title of the governor of Cyprus, — which was a province immediately dependent on the emperor,
according to the division of the empire made by Augustus, — was that of pretor ; but Dio Cassius informs us
that the emperor gave over to the people his right over this island, as well as over Galatia Narbonensis, on
which account proconsuls were sent thither by the Senate. L. 54, in Augusto. A medal struck under the
Emperor Claudius, contains, in the middle of the reverse, KOTPIftN ; and around the circle, EIII KOMINIOT
nPOKAOT ANetnATOT. Vide Patin. Imp. Rom. Numism. in Claud, p. 101 ; and Thesaurus Morellianus,
in Fam. Com. p. 106. This proconsul, Cominius, was predecessor, or successor, of Sergius Paulus.
39 The Arabic term corresponding with Elymas signifies " wise,"' which may be represented by Magus. It
is probable that Arabic, or some cognate dialect, may have been then used in Cyprus.
-' St. Jerome and St. Austin conjecture that he adopted the Boman name on occasion of the conversion of
the proconsul. Origen thinks that it may have been his own name as Roman citizen.
22 This shows that this severe language did not proceed from passion.
33 Follower, slave, sl Virtue, goodness.
24 Misrepresenting the Christian, doctrines. ^ The same thing is expressed in two ways.
21 He groped for a guide. w Being struck with astonishment.
39 Supported by miraculous evidence.
99 The chief city of Pamphylia, a province of Asia Minor, to the northwest of the Isle of Cyprus.
31 To the north of Pamphylia.
93 A portion from each was appointed to be read on each sabbath day.
i G. P. — V. A. C. D. E. versions, critics. e G. P. + " And." V. A. 0. Arm.
I G. B. P. " wilt thou not cease?"

ACTS XIII. 403
the synagogue33 sent to them, saying : Brethren,8 if ye have any word
of exhortation for the people, speak.34
16. Then Paul stood up, and beckoning with his hand, said : Men of
Israel, and ye who fear God,35 hearken.
17. The God of the people of Israel30 chose our fathers, and exalted'1
the people,37 when they were sojourners in the land of Egypt, and with
a high arm,1 brought them out of it.
18. And for the space of forty yearsk bare with them1 in the desert.
19. And when He had destroyed seven nations in the land of Canaan,
He divided their land among them by lot,m
20. After about four hundred and fifty years :38 and after these things
He gave judges,3911 until Samuel the prophet.
21. And after that they desired a king ;° and God gave them Saul,
the son of Cis, a man of the tribe of Benjamin, forty years.40
22. And when he had removed him, He raised them up David to be
king,p to whom giving testimony He said : I have found David the son
of Jesse,q a man after Mine own heart, who shall fulfil all My desires.
23. Of this man's seed God, according to His promise,' hath brought
forth5 to Israel, a Savior Jesus,
24. When John had first preached before His coming41 the baptism
of penance to all the people of Israel.'
25. And as John was fulfilling his course, he said : I am not He
whom ye suppose me to be ;" but behold there cometh one after me, the
shoes of whose feet I am not worthy to loose.

43 These were officers intrusted with the direction of the synagogue, that all things might proceed in order.
31 It was customary for the president of the synagogue to invite persons to address the assembly in terms
of exhortation. This invitation was given to Paul and Barnabas as distinguished strangers. From their
having sat down on entering the synagogue, which was customary with teachers of the law, tho president
was led to regard them as 6ucb.
34 Proselytes. Two distinct classes of hearers may be understood.
36 The God whom the Israelites acknowledged, and who cherished them with special providence, — not a
national deity, such as heathens worshipped.
37 Raised them up from degrading bondage.
33 This includes the forty years of their wandering in the desert, and seven years which elapsed before the
distribution of the land, with the four hundred years from the time of the promise to the end of their bon
dage. G. gives the four hundred and fifty years as tho period of the government of judges.
99 Leaders.
40 The term of the reign of Saul is not stated in the ancient Scripture. Josephus states that he reigned
eighteen years during the life Of Samuel, and twenty-two years after his death. Bede and Severus Sulpicius
are of opinion, that the period of the government of Samuel is included in the forty years assigned to Saul,
which is the opinion also of Whitby, among the moderns.
41 Before He entered on His public ministry.
% Supra 1 : 16. h Exod. 1 : 1.
' Ib. 13 : 21, 22. t Ib. 16 : 3.
I G. P. V. A. C. E. versions, critics read, "fed them as a nurse." The word differs only in a letter, tp n.
m Jos. 14 : 2. ' " Judges 3 : 9.
o 1 Kings 8 : 5; 9 : 16; 10 : 1. pi Kings 13 : 14; 16 : 13.
q Ps. 88 : 21. r Is. 11 : 1.
' G. P. " raised up." V. A. E. version's, critics. t Matt. 3 : 11 ; Mark 1:7; John 1 : 27.
u G. interrog.

404 ACTS XIII.
26. Brethren, sons of the race of Abraham, and whoever among you
fear God, to you the word of this salvation42 is sent.
27. For the inhabitants of Jerusalem, and theT rulers, not knowing
Him,43 nor the voices of the prophets, which are read every sabbath,
have fulfilled them condemning Him.
28. And though they found in Him no cause of death, w yet they de
sired of Pilate that He should be put to death. *
29. And when they had fulfilled all things that were written of Him,
they took Him44 down from the tree, and. laid Him in a monument.
30.- But God raised Him up45 from the deady [the third day] :
31. And He was seen many days, by those who came up with Him
from Galilee to Jerusalem, who until now" are His witnesses to the
people. 32. And we announce to you the promise46 made to our fathers ;
33. That God hath fulfilled the same for our children,"* raising up
Jesus, as in the second"1' psalm also is written : Thou art My Son, this
day have I begotten Thee.47
34. And that He raised Him up from the dead to return no more
to corruption, He said thus : I will make for you the holy things of
David secure. 0I!
35. And therefore in another place also He saith : Thou shalt not
suffer thine Holy One to see corruption. dd
36. For David — after he had served ine0 his generation,48 according
to the will of God49 — slept :ff and he was added to his fathers,50 and saw
corruption.81 37. But He whom God raised [from the dead] saw no corruption.
38. Be it known, therefore, to you, brethren, that through this One,

43 By hypallage, for " this word of salvation," this saving word.
43 His character and dignity.
44 This is expressed in a popular way, without distinguishing the various actors in these different scenes.
44 The resurrection, as a work of Divine power, is ascribed to God. It was not expedient to state that
Christ rose by His own power as God, until the mind had been prepared for it, by the conviction ofthe truth
of the fact itself.
46 The fulfilment of the promise was the subject of the apostolic preaching.
47 The text directly refers to the eternal generation of the Son, which is permanent and essential.
48 Time, age.
49 Many commentators understand the text as affirming that David slept in death conformably to the
Divine will, after he had served God in his earthly course.
40 In the cave where their bodies lay. His spirit passed to their society.
41 As this was notorious, the apostle insists that the words of the Psalmist cannot be applied to him.
v G. P. "their."
w Matt. 27 : 20 ; Mark 15 : 13; Luke 23 : 21, 23; John 19 : 15.
* V. " ut interficerent," probably interficeretur.
7 Matt. 28 : 9, 17; Mark 16 : 9, 12, 14; Luke 24 : 15, 31, 34, 36; John 10 : 14; 19 : 26; 21 : 4.
1 G. P. — V.D. versions. aa G. P. " to us their children." V. A. C. D. Ethiop.
•* MSS.— "* co I will fulfil the promises.
ii Ps. 15 : 10. ee G. P. —
II 3 Kings 2 : 10. P. " David, after he had served his own generation, by the will of God, fell on sleep."

ACTS XIII.

405

forgiveness of sins is announced to you : and from all the things, from
which ye could not be justified by the law of Moses,52
39. In Him every one who believeth is justified.53
40. Beware, therefore, lest that come on you which is spoken of in
the prophets i54
41. Behold, ye despisers, and wonder, and perish ;5Sgs for I do a
work in your days, a work which ye will not believe, if any man shall
tell it to you.
42. And as they- went out,hh they desired*6 that on the next sabbath
they would speak to them these words.
43. And when the synagogue was broken up, many of the Jews, and
of the religious57 proselytes, followed Paul58 and Barnabas, who speak
ing,11 persuaded them to continue in the grace of God.59
44. But the next sabbath day, almost the whole city came together
to hear the word of God.
45. And when the Jews saw the multitudes, they were filled with
envy, and contradicted those things which were said by Paul,kk blas
pheming. 46. Then Paul and Barnabas said boldly : To you first it was neces
sary to speak the word of God ; but because ye reject it, and judge
yourselves unworthy of eternal life,60 behold we turn to the Gentiles.61
47. For so the Lord hath commanded us : I have set Thee62 to be a
light of the Gentiles, that Thou mayest be for salvation unto the utmost
parts of the earth.11

43 Every believer in Christ may obtain justification from all those crimes, from which no legal justification
could be had by sacrifices, which were only accepted for slighter sins. Pardon and grace are meant by justi
fication, which is obtained through the merits of Christ. " In Him," by union with Him, we are made par
takers of every grace. ,
43 The justifying virtue of faith is strongly declared; but it must be accompanied with sorrow and conver
sion to God.
44 The minor prophets, being bound up together, were quoted in this general way. Habacuc, in the days
of Manasses, foretold the Babylonian captivity, which was in punishment of tbe crimes ofthe Jews. St. Paul
intimates that like vengeance should overtake those ofhis time, if they continued in unbelief.
54 It has direct reference to the chastisement which God prepared for the Jews, by the instrumentality of
the Chaldeans.
48 The request came, no doubt, from the well-disposed Jews.
41 This epithet distinguishes them, not from other proselytes, but from heathens, who sojourned among
the Jews, without embracing their worship.
48 He now obtains precedence on account of his extraordinary call and great gifts.
63 The grace of God had moved them to believe in the doctrine of Christ. The apostles exhorted them to
continue docile to it.
60 Practically they so judged, acting as if they were unworthy.
31 Not abandoning the Jews altogether, but applying themselves to the work which promised most success.
93 Christ.
ss Hab. 1 : 5. "Be astonished."
hh G. P. " when the Jews were gone out of the synagogue, the Gentiles besought." V. — A. C D. E. versions,
critics. "¦ G. P. + ".'to them." V. E. versions.
fek G. P. " contradicting and." V. '— A. B. C versions. " Is. 49 : 6.

406

ACTS XIV.

48. vAnd when the Gentiles heard it they were glad, and glorified63
the word of the Lord ; and as many as were ordainedmm to everlasting
life .believed.64
49. And the word of the Lord was published throughout the whole
country. 50. But the Jews stirred up religious and honorable women,65 and the
chief men of the city, and raised persecution against Paul and Barna
bas, and cast them out of their borders.
51. But they shook off the dust of their feet66 against them,nn and
came to Iconium.67
52. And the disciples were filled with joy68 and [the] Holy Spirit.69

CHAPTER XIV.
MANY OP THE JEWS AND GENTILES AT ICONIUM EMBRACING THE CHRISTIAN FAITH,
THE JEWS RAISE A MOB AGAINST THE APOSTLES, WHO FLEE THENCE TO LTSTRA,
WHERE PAUL HEALS A MAN LAME FROM HIS MOTHER'S WOMB. THE PEOPLE AND
THE PRIESTS BEING ABOUT TO OFFER SACRIFICE TO THEM AS TO DIVINITIES, ON
ACCOUNT OF THIS MIRACLE, ARE WITH DIFFICULTY RESTRAINED : YET ON THE AR
RIVAL OF SOME JEWS A MOB IS RAISED, AND PAUL IS STONED, AND LEFT FOR DEAD.
ON HIS RECOVERING, HE AND BARNABAS RETURN TO ANTIOCH, EXHORTING THE DIS
CIPLES IN THE VARIOUS PLACES THROUGH WHICH THEY PASS, AND ORDAINING
PRIESTS. 1. And it came to pass in Iconium, that they entered together1 into
the synagogue of the Jews, and so spake that a great multitude of the
Jews and of the Greeks2 believed.
2. But the unbelieving Jews stirred up and incensed the minds of
the Gentiles against the brethren.3
93 Gave praise to God, for His merciful counsels in their regard.
64 The apostles reproached the Jews with rejecting the word of God, and thus practically judging themselves
unworthy of eternal life. Of the Gentiles, it is now said, that all believed who were Divinely directed towards
eternal happiness. This supposes a special influence of the grace of God, without detriment to the freedom
of the human will. Those who refused to believe, resisted grace. St. ChryBOStom observes, that the text
indicates " that they were assumed conformably to the Divine judgment, and that the term ' ordained,' is
used to exclude necessity : * for those whom He foreknew, He also predestined.' "
64 Females are very susceptible of good or evil impressions, and are easily made instrumental in evil, as
well as good. Their zeal, if misdirected, may become bitter and vindictive. Those here mentioned appear to
have been proselytes from heathenism to Judaism.
99 This waB done in obedience to the mandate of our Lord, to intimate their horror of obstinacy in un
belief. 61 The chief city of Lycaonia, in Asia Minor.
68 At the general progress of the faith, and at the graces which they themselves received.
65 The grace and gifts of the Holy Spirit.
1 Paul and Barnabas, and their companions, among whom was Timothy.
2 Proselytss. 9 The converts and their teachers.
mm G. P. nn Matt. 10 : 14 ; Mark 6 : 11 ; Luke 9 : 5.

ACTS XIV. 407
3. They abode, therefore, a long time,4 dealing confidently in the
Lord,6 who gave testimony to the word of His grace," granting signs
and wonders to be done by their hands.
4. And the multitude of the city was divided : and some held with
the Jews, and others with the apostles.
5. And when an onset was made by the Gentiles and the Jews with
their rulers, to use them shamefully, and to stone them,
6. They being aware of it, fled to Lystra and Derbe,Gb cities of Ly-
caonia, and to the whole country around, and were there preaching the
Gospel. 7. And there sat a certain man at Lystra, impotent in his feet," a
cripple from his birth, who had never walked.
8. This same heard Paul speak. Who fastening his eyes upon him,
and seeing that he had faith to be healed,7
9. Said with a loud voice : Stand upright on thy feet. And he leaped
up and walked.4
10. And when the multitudes saw what Paul had done, they lifted
up their voice in the Lycaonian tongue, saying : The gods are come
down to us in the likeness of men.
11. And they called Barnabas Jupiter, but Paul Mercury ;8 because
he was the chief speaker.
12. The priest of Jupiter also, that was before the city,9 brought oxen
and garlands to the gate, and would have offered sacrifice with the
people. 13. Which, when the apostles Barnabas and Paul heard of, they rent
their garments,10 and leaped out8 among the people, crying out,
14. And saying : Men, why do ye these things ? We also are [mor
tals], men of like passions with you,f and preach to you to turn from
these vain things, to the living God, who made the heaven,8 and the
earth, and the sea, and all things that are in them :

4 With a view to strengthen the converts and to increase their number.
6 Speaking boldly, and acting fearlessly, with great confidence in God.
6 Conformably to the injunction of our Lord. Lystra was to the north, Derbe to the south of Iconium.
' From his appearance and manner this might be conjectured ; but it could be known with certainty only
by the interior light of the Holy Spirit.
8 Mercury was regarded as the messenger of the gods. ,
9 The statue, or temple, of Jupiter was outside the city, near the- gate, as was usual in regard to the tute
lary God.
10 The customary expression of sorrow, or horror.
a G. P. " and." V. — A, C. D. versions, critics. b Matt. 10 : 23.
= G. P. + "being." V. A. C. D. E. versions, critics. i Is. 35 : 16.
e G. P. "ran in." ~V. A. C. D. E. versions, critics.
I 'O/ioioiraSetf, "mortales, similes vobis homines:" liable to the same infirmities.
S Gen. 1:1; Ps. 145 : 6; Apoc. 14 : 7.

408 ACTS XIV.
15. Who in times past, suffered all the nations11 to walk in their own
ways.12. 16. Nevertheless, He left not Himself without testimony,13 in that
He did good from heaven, and gaveh rains and fruitful seasons, filling
our hearts with food and gladness.
17. And speaking these things, they with difficulty restrained the
crowds from sacrificing to them.
18. Now certain Jews came thither from Antioch,14 and Iconium, who
persuaded the crowds, and having stoned Paul,15 they dragged him out
of the city, thinking him to be dead.16
19. But as the disciples stood around him, he rose up and entered
into the city, and the next day he departed with Barnabas to Derbe.17
20. And when they had preached the gospel to that city, and had
taught many, they returned again to Lystra, and Iconium, and Antioch :
21. Confirming the souls of the disciples, [and] exhorting them to
continue in the faith ; and18 that through many tribulations we must
enter into the kingdom of God.
22. And when they had ordained1 priests for them in every church,
and had prayed with fasting,19 they commended them to the Lord, in
whom they believed.
23. And after they had passed through Pisidia, they came to Pam
phylia, 24. And having spoken the word of the Lord in Perga, they went
down into Attalia :20
25. And thence sailed to Antioch,21 from whence they had been deli
vered up to22 the grace of God for the work which they accomplished.
26. And when they were come, and had assembled the Church, they
related what great things God had done with them, and how he had
opened the door of faith to the Gentiles.53
27. Andk they spent no small time with the disciples.
11 The nations generally. Nevertheless, Hia grace and mercy may have enlightened and saved many in
dividuals, by inspiring them with faith in primitive revelation, the traces of which were not altogether ef
faced. 43 According to their own devices, worshipping the creatures of their fancy.
43 Evidence of His overruling and benign Providence. l4 Of Pisidia.
14 They persuaded them to stone him as an impious man.
lc This is a most striking instance ofthe inconstancy of men. They cast forth his body apparently lifeless.
11 This was plainly miraculous. a Inculcating.
49 Calvin says : " Fasts are added as helps to excite the ardor of prayer."
20 A seaport of Pamphylia.
31 In Syria, where they had received ordination, and whence they had been sent on a mission to the
Gentiles. 33 Devoted to the work to which God graciously called them.
23 How He had given them the light of faith, and led them to the Church.
a G. P. "ns." V. C. D. E. versions.
i XciporovricavrES. Classic wiiters use it for electing by a show of hands. It is here employed for the lay-
ing on of hands. Supra 13 : 3.
k G. P. -f * ¦ there." V. A. C. D. versions, critics.

ACTS XV. 409

CHAPTER XV.
A DISSENSION HAVING ARISEN AT ANTIOCH, ON ACCOUNT OF THE JEWS, WHO WISHED
THAT THE GENTILE CONVERTS SHOULD BE CIRCUMCISED, PAUL AND BARNABAS REFER
THE MATTER TO THE APOSTLES, WHO, AFTER HEARING THE SENTIMENTS OF PETER AND
JAMES, DETERMINE UNANIMOUSLY THAT THE CONVERTS FROM HEATHENISM ARE NOT
BOUND BT THE LAW OF MOSES. PAUL, ON HIS DEPARTURE FROM ANTIOCH, WISHING TO
VISIT THE PLACES IN WHICH HE HAD PREACHED, SEPARATES FROM BARNABAS, BEING
UNWILLING TO TAKE JOHN WITH HIM.
1. And some,1 who came down from Judea, taught the brethren:
Except ye be circumcised, after the manner of Moses,2 ye cannot be
saved. a
2. When, therefore, Paul and Barnabas had no small contest1" with
them, they determined that Paul and Barnabas, and certain others of
the other side,3 should go up to the apostles and ancients4 to Jerusalem,
about this question.
3. They, therefore, being brought on their way by the Church,6
passed through Phenice and Samaria, relating the conversion of the
Gentiles : and they caused great joy to all the brethren.
4. And when they were come to Jerusalem, they were received by
the Church,6 and by the apostles and ancients, to whom they declared
how great things God had done with them.
5. But some believers, of the sect of the Pharisees,7 rose up, saying :
that it was necessary to circumcise them, and command them to observe
the law of Moses.
6. And the apostles and ancients assembled to consider of this
matter.8 7. And when there had been much disputing,9 Peter rose up and said
1 Cerinthus and his partisans are designated by St. Epiphanius, Hser. 28. It had been a matter of dispute
among the Jews, whether proselytes to Judaism should be circumcised.
2 It was first prescribed to Abraham, but enforced in the law of Moses.
3 Favorable to the observance of the Jewish ceremonies.
4 Bishops may be understood. Peter was the chief. Theodoret says, that " Paul went to the great Peter,
to obtain from him a decision, for those who disputed at Antioch about tho legal observances." Ep. ad
Leonem. 6 Accompanied by leading members, and large numbers of the local church of Antioch. This, the third
visit of St. Paul to Jerusalem, took place in the year of our Lord 53, about seventeen years after his con
version. e By the faithful at large, especially by their leaders.
* Converts from that sect. This verse may be understood as part of the statement made by Paul and Bar
nabas : or, as the narrative of St. Luke, of opposition made in Jerusalem.
8 Even Calvin remarks: "Luke does not say that the whole Church was assembled, but those who were
eminent for learning and judgment, and who, by their office, were lawful judges of this cause."
s Inquiry, discussion. " He first permits the question to be discussed, and then speaks." St. Chrysostom.
Calvin admires his moderation, in allowing the discussion to proceed, unrestrained by any previous expression
of his opinion.
a Gal. 5:2. I G. P. "dissension and disputation." V. B. Memph. Schott.

410 ACTS XV.
to them : Brethren, ye know, that in former days,0 God chose us,10 that,
by my mouth, the Gentiles should hear the word of the Gospel, and
believe. 8. And God, who knoweth the hearts, gaved testimony, giving the
Holy Spirit to them, as well as to us,e
9. And He put no difference between us and them, purifying their
hearts by faith.11
10. Now, therefore, why tempt ye God, to put a yoke upon the necks
of the disciples, which neither our fathers nor we have been able to
bear ?12
11. But by the grace of the Lord Jesus Christ, we believe that we
shall be saved, in like manner as they also.13
12. And all the multitude14 kept silence,15 and listened to Barnabas
and Paul, telling what great signs and wonders God had wrought among
the Gentiles by them.16
13. And after they had ceased, James answered, saying: Brethren,
hear me.
14. Simon hath related how God first visited17 the Gentiles, to take
a people tof His name.
10 V. "in nobis:" is a Hebraism. The verb is followed by 3- "'Among* is so harsh as to be scarcely
admissible." Bloomfield.
11 Faith, enlightening the mind with Divine knowledge, disposes the heart for compunction, and for pardon.
13 The multitude of the legal observances was burdensome, especially as they were destitute of grace. In
enjoining them, God had regard to the state of the Israelites, which exposed them to be drawn away into
idolatry, unless they were constantly engaged in ceremonial duties. The yoke was not absolutely intolerable,
since Zacharias and Elizabeth walked before God in all the observances without blame ; but it was difficult to
bear, on which account, the apostle, speaking in a popular way, says : " We could not bear it."
13 The hope of salvation, which the apostles and other converts from Judaism cherished, was in the mere
grace of Jesus, even as the converts from heathenism sought to be saved through grace, independently of
ceremonial rites. St. Augustin understands the comparison as made with the ancient fathers : " If then," he
says, "even they, that is, the fathers, being unable to bear the yoke of the ancient law, believed that they
were saved by the grace of Jesus Christ, it is manifest that this grace caused the ancient saints to live by
faith." Ep. 157.
14 The whole assembly.
1S Calvin observes: "Luke signifies that the Spirit of God so reigned in that assembly, that they immedi
ately yielded to reason. The discussion first prevailed among them : now, after Peter explained to them the
counsel of God, and treated ofthe question according to the doctrine of Scripture, all murmurs being at once
hushed, they, who a while before rashly maintained error, acquiesce and are silent. This is the lively image
of a lawful council, wherein the sole truth of God, as soon as it is declared, puts an end to all controversies."
It is plain, from the sacred historian, that this was not the result of any scriptural quotation, which was only
made afterwards by James, but rather the judgment of Peter, supported by the evidence of what God had
done, through His ministry, in behalf of the Gentiles. This is impliedly acknowledged by Calvin himself:
"The truth of God prevailed, so that the silence, mentioned by Luke, was an illustrious testimony of the
common obedience. Peter had shown extraordinary moderation, in suffering each one to state his individual
sentiment, and delaying to pronounce his sentence, lest he should influence the others, until tbe matter had
been discussed freely."
1U St. Chrysostom admires the absence of all pride of office on this occasion : " See, Paul speaks after Peter,
and no one prevents him."
11 Visited the nations in mercy, — looked down graciously on them, — receiving Cornelius and his family, in
c Supra 10 : 20. P. " a good while ago." G. refers apparently to the Divine counsel. Twenty years had
scarcely elapsed since Peter was called to the exercise of the ministry. Infra 15 : 21.
d G. P. + " them." « Supra 10 : 45.
* G. P. em « for." V. — A. C D. E. Peschito, critics.

ACTS XV. 411
15. And with this agree the words of the prophets, as it is written :
16. After these things I will return,18 and will rebuild the tabernacle
of David, which is fallen down, and the ruins thereof I will rebuild,
and I will set it up :
17. That the residue of men may seek after the Lord, and all nations
upon whom My liame is invoked, saith the Lord, who doethE these
things.h 18. To the Lord was His own work known, from the beginning of
the world.1 ¦
19. For which cause, I judge,k that we trouble not those who are
converted to God, from among the Gentiles.19
20. But that we write to them, to refrain from the pollutions of
idols,20 and fornication,21 and things strangled, and blood.22
21. For23 Moses, of old time, hath in every city24 those who preach25
him in the synagogues, where he is read every sabbath.26
22. Then it pleased the apostles and ancients, with the whole Church,27
to choose men of their own company,28 and to send them to Antioch,
with Paul and Barnabas, Judas, who was surnamed Barsabas, and
Silas,291 chief men among the brethren.

the first instance, to Christian privileges, before these were communicated by Paul and Barnabas to other
Gentiles. This was but the accomplishment of the gracious purpose of God from the beginning, in His
eternal counsels.
18 I will again build. 19 Annoy by hindrances thrown in their way.
20 The pollutions of idolatry, by partaking of the flesh of victims. This was of itself criminal, whenever
the circumstances determined it to be a participation in the act of sacrifice. It was, however, forbidden, in
aU cases, to those to whom the letter was addressed, because it was offensive to tbe Jews, and an obstacle to
their conversion. Where they were numerous, it was expedient to conciliate them, by avoiding the use of all
that had been offered to idols.
31 Concubinage, and all impurity, may be comprised under this term. The prevalence of licentiousness
rendered this prohibition necessary, lest the converts should view it too lightly. See Terent. Adelph. 1, 2,
21 ; Spencer, de Leg. 743.
23 These prohibitions were made, that the Jews might not be shocked on seeiDg the Gentile converts disre
gard even these most ancient laws, which were in force since the deluge. They ceased to be obligatory after
the general diffusion of Christianity, when it was no longer necessary to have regard to Jewish prejudices.
23 This seems directed to meet the objection of the Jews, by showing that there was no danger that the
Mosaic law should fall into oblivion, although it were not observed by the converts. It may also be regarded
as a motive for the temporary observance of the abstinence from blood, not to shock the Israelites, who
were numerous in many places.
31 Where assemblies of Jews were held. 2S Read the law. See Joseph. Contra. Appion. 1. 2.
26 This is by some understood even of Christian assemblies, consisting of Jewish converts, who are believed
to have observed the Jewish sabbath, as well as the Lord's day.
** All who were present. We know not what number were assembled, or to what class they belonged.
They all expressed their assent to the measures adopted. "The modesty of the people is hence inferred,"
says Calvin, " that after leaving the judgment to the apostles and the other doctors, they now also subscribe
their decree." It does not appear that they were called on to subscribe. t
38 Men of Jewish origin and attachments. w A companion of St. Paul.
g G. P. + <( all." V. A. C. D. versions, critics, h Amos 9 : 11.
i A. C. D. versions. P. V.
k P. "My sentence is." Bloomfield observes: "I cannot agree with some commentators (as Hammond),
who recognize in Kpiva) the determination of James, as Bishop of Jerusalem. The best interpreters, both
ancient and modern, agree that it has merely the force of the Latin 'censeo.' 'My opinion or sentiment is
St. Jerome sajs, ' that Peter was the author of this decree.' " Ep. 89. Tertullian avers the same.
1 Infra 17 : 1 ; 1 Cor. 1 : 1 ; 1 Thess. 1 : 1.

412 ACTS XV.
23. And they wrote by them : The apostles and ancients™ brethren,
to the brethren of the Gentiles, that are at Antioch, and in Syria, and
Cilicia,30 greeting :
24. Forasmuch as we have heard, that some, who went out from us,31
have troubled you with words, subverting your souls ;n to whom we gave
no commandment :
25. It hath seemed good to us, being assembled together," to choose
out men, and to send them to you, with our well-beloved Barnabas and
Paul, 26. Men who have givenp their lives32 for the name of our Lord JESUS
Christ. 27. We have sent, therefore, Judas and Silas, who themselves also
will, by word of mouth, tell you the same things.33
28. For it hath seemed good to the Holy Spirit, and to us,34 to lay
no further burden35 upon you than these necessary things :36
29. That ye abstain from things sacrificed to idols, and blood, and
that which is strangled, and fornication : from which things keeping
yourselves, ye will do well.37 Fare ye well.
30. They, therefore, being dismissed, went downq to Antioch : and
when they had gathered together the multitude, they delivered the epistle.
31. Which, when they had read, they rejoiced for the consolation.
32. But Judas and Silas, being prophets38 also themselves, with many
words comforted and confirmed the brethren.
33. And after they had spent some time there, they were let go with
peace39 by the brethren, unto those who had sent them.1
34. But it seemed good to Silas to remain there : and Judas set out
alone for Jerusalem.8

30 The letter was specially addressed to them, but the decision settled a point of general importance.
31 From Jerusalem. " Exposed.
33 They were authorized to expound and enforce the letter.
34 Enlightened and directed by Him in our decision. Even Calvin observes : " The apostles and presbyters,
joining themselves with the Holy Spirit, ascribe nothing to themselves apart; but the phrase is equivalent
to saying, that the Spirit was their guide and president, and that they had determined what they write
under His dictation. For this manner of speech is quite common in Scripture, to add, in the second place,
the ministers, after expressing the name of God. When the people are said to have believed God, and Moses,
His servant (Exod. 14 : 31), faith is not rent, as if they devoted themselves partly to God, partly to a mortal
man." 35 Laws were so called.
3G Some of the things enjoined, such as abstinence from blood, were only necessary in the actual circum
stances, not in themselves.
31 You shall please God, and advance in the career of salvation.
38 Inspired teachers. •* With good wishes— the usual salutation.
•8.P.+ " and." V. A. D.
n G. P. + " saying ye must be circumcised and keep the law." V. A. i>. Griesbach.
o P. " of one accord." V. Bloomfield. Supra 2:1; infra 18 : 12 ; 19 : 29.
P Supra 9 : 24 ; 13 : 60 ; 14 : 5, 19. q G. P. " came." V. A. C. D. Ethiop.
r G. P. + "unto the apostles." V. A. C. D. versions, critics.
« G. P. — V. D. Arm. Slav.

ACTS XVI. 413
35. And Paul and Barnabas continued at Antioch, teaching and
preaching, with many others, the word of the Lord.
36. And after some days, Paul said to Barnabas : Let us return, and
visit our brethren in all the cities, wherein we have preached the word
of the Lord, to see how they do.*
37. And Barnabas would have taken with them John, also,*1 that was
surnamed Mark :40
38. But Paul desired7 that he (as having departed from them out of
Pamphylia, and not gone with them to the work) might not be received.41
39. And there arose a dissension,42 so that they departed, one from
another, and Barnabas, indeed, taking Mark, sailed to Cyprus.
40. But Paul choosing Silas, departed, being delivered by the breth
ren to the grace of God.
41. And he went through Syria and Cilicia, confirming the Churches,
[commanding them to keep the precepts of the apostles and of the an-
cients.T]

CHAPTER XVI.
PAUL AT LYSTRA CIRCUMCISES TIMOTHY, WHOM HE TAKES ALONG WITH HIM, AND GOING
THROUGH THE YARIOUS CITIES, HE TEACHES THEM TO OBSERVE THE PRECEPTS OF
THE APOSTLES. THEY ARE FORBIDDEN BY THE HOLY SPIRIT TO PREACH IN ASIA
AND BITHYNIA ; BUT PAUL BEING CALLED IN A VISION TO MACEDON, THEY SET OUT
THITHER, AND PREACHING FIRST AT PHILIPPI, THEY RECEIVE HOSPITALITY FROM
LYDIA : BUT PAUL HAVING CAST FORTH THE PYTHONIC SPIRIT, THEY ARE SCOURGED
AND THROWN INTO PRISON, WHERE AN EARTHQUAKE TAKES PLACE, AND THEIR CHAINS
FALL FROM THEM, ON WHICH THE JAILER IS CONVERTED. ON THE FOLLOWING DAY
THE MAGISTRATES ENTREAT THEM TO LEAVE THE CITY.
1. Then he came to Derbe and Lystra. And behold a certain disci
ple was there1 named Timothy, the son of aa Jewish woman, a believer,2
but of a Gentile3 father.
49 This condescension showed the great charity of Barnabas.
41 The severity of Paul was directed to make Mark fully sensible ofhis fault.
43 An excitement, — a sharp discussion. Holy men may differ in views, in regard to the course to he pur
sued towards others, and may maintain, each his own sentiment, with warmth, without violating charity.
"If either of them," says St. Chrysostom, "under the influence of excited feeling, had sought his own inte
rest or glory, it would have been sinful; but since both were eager to teach, aud to form others to virtue,
each by a different method, what ib there to reprehend in this diversity of method? They did many things
also after a human manner : for they were not sticks or stones. See how Paul assigns the reason of his
conduct: for his great modesty caused him to treat Barnabas with respect." Paul afterwards admitted Mark
to his society, with much commendation.
1 In Lystra. 3 Christian.
3 It is probable that he worshipped the true God. Such marriages often occurred in those times, in which
the Gentiles were living in the same cities with the Jews.
I G. P. " determined to take." V. A. C. E.
« G. P. — V. A. C. E. versions. v G. P. " thought not good."
w G. P. — D. "delivering the commandments ofthe presbyters." Caflsiodorus. Infra 16 : 4.
a G. P. + " certain." A. C. D. E. versions, fathers, critics.

414 ACTS XVI.
2. To this man, the brethren who were in Lystra and Iconium gave
a good testimony.
3. Him Paul would have to go along with him : and he took and cir
cumcised him, because of the Jews who were in those places.4 For they
all knew that his father was a Gentile.5
4. And as they passed through the cities, they delivered6 to them for
observance the decrees7 b that were made by the apostles and ancients
who were at Jerusalem.
5. And the Churches were confirmed in faith, and increased daily in
number.8 6. Now when they had gone through Phrygia and the country of
Galatia, they were forbidden by the Holy Spirit to preach the word in
Asia ;9
7. And after they were come into Phrygia, they attempted to go into
Bithynia,10 and the Spirit of Jesus0 suffered them not.
8. And when they had passed through Mysia, they went down to
Troas.'1 9. And in the night a vision was shown to Paul. A man of Macedo
nia12 was standing and beseeching him, and saying : Pass over into
Macedonia, and help us.
10. And as soon as he had seen the vision, immediately we13 sought
to go into Macedonia, being assured that God had called us to preach
the gospel to them.14
11. Therefore sailing from Troas we came with a straight course to
Samothracia,ir and the day following to Neapolis :16

4 Circumcision was still lawful, and in this case expedient, that the ministry of Timothy among the Jews
might become more useful.
9 They knew that this circumstance had led to the neglect of his being circumcised.
G They taught and enjoined their observance.
' They are called dogmata in the text, and are understood of the doctrinal declaration, together with the
laws connected with it. The term signifies edict, or decree.
8 The settlement of the controversy concerning the legal rites, contributed greatly to this increase, since
the Gentiles were encouraged to embrace Christianity, by the few requirements necessary for that purpose.
» The Holy Spirit, hy some inspiration, or extraordinary means, signified His will that the gospel should
not be then announced in Ionia, which is here called Asia. The giving or withholding of external opportu
nities of knowing the truth, depends on the mysterious counsels of God, whose judgments are just, although
unsearchable. 10 To the north of Mysia.
11 It was a city on the coast of the Egean Sea, in the province of the same name, to the west of Mysia.
12 He was clearly marked as such, by his dress, or language. Macedonia was to the west ofthe Egean Sea.
13 St. Luke appears to have now joined the company, since the narrative proceeds in the first person plural.
His modesty has not permitted him to speak distinctly of himself.
14 God gave clear marks of tho reality of the vision, so that His will was manifest.
,s An island of the Egean Sea, west of Troas.
13 A city on the confines of Thrace, near the coast of the Egean Sea.
i> Daniel 6 : 8, 9, 10.
= G. P. — " of Jesus." V. A. C. D. E. versions, critics.

ACTS XVI. 415
12. And from thence to Philippi, which is a chief city of part of
Macedonia,17 a colony.18 And we remained4 in this city some days.
13. And on the sabbath day we went forth outside the gate0 by a
river, where there was wont to be prayer :19 and we sat down, and spake
to the women who were assembled.20
14. And a certain woman named Lydia, a seller of purple,21 of the
city of Thyatira," one who worshipped God,23 did hear : whose heart
the Lord opened24 to attend to those things which were said by Paul.
15. And when she was baptized, and her household, she besought us,
saying : If ye have judged me to be faithful to the Lord, come into my
house, and remain. And she constrained us.25
16. And it came to pass as we went to prayer,26 a certain girl,27 having
a spirit28 of divination, met us, who brought to her masters29 much gain
by divining.
17. This same followed Paul and us, and cried out, saying : These
men are servants of the Most High God, who announce to youf the way
of salvation.30
18. And this she did many days. But Paul, being grieved, turned
and said to the spirit : I command thee, in the name of Jesus Christ,
to go out from her. And he went out the same hour.31
19. But when her masters saw that the hope of their gain was gone,
they seized Paul and Silas, and brought them into the market-place32 to
the rulers.

" Amphipolis is stated by Livy to have been the capital. Philippi was also a leading city. It was about
twelve miles to the north of Neapolis. Hug states that the title is given on ancient coins to several cities of
the same colony.
49 Julius Csesar planted a colony there. The Latin term is retained in the text.
19 It is thought to mean a place of prayer — a grove by the shore, in which they were wont to assemble.
The Jews used to assemble for prayer near the river banks. See Philo in Flacc. Joseph. Antiq. 1. 14, c. 10,
§24. 30 We know not how it happened that women only were assembled. Bloomfield conjeotures that each sex
had a separate hour of prayer, as there was probably no division in tbe oratory, or there may have been no
building whatever, but an inclosure, or place appropriated to prayer.
31 Purple cloth.
23 Born there, but resident at Philippi. Thyatira is sometimes spoken of as belonging to Mysia, sometimes
it is included in Lydia. There was a company of dyers in that city, as appears from an inscription taken
from its ruins. See George Wheeler's Journey into Greece, b, 3, p. 233.
** A proselyte. 3I By grace.
2S The apostles yielded to her kind importunities, and accepted hospitality.
00 The place before mentioned. This happened on another day.
31 Maid-servant, slave.
33 A spirit, such as was believed to animate the Pythia, or priestess of Apollo. He was said to have killed
the serpent Python. His priestess was thought to have the power to discover secrets, and foretell things be
yond the reach of human foresight. The natural powers of demons are greater than those of men, since
they are intelligences of a higher order.
33 Occasionally several have a joint interest in slaves.
30 God willed that this testimony should be given by this spirit. 3l Moment.
33 The public square, where the Roman magistrates sat in judgment.
& G. 6tarpii3ovT£s. Conferentes. V. Erasmus. Supra 14 : 27.
e G. P. "out of the city." V. A. 0. D. versions, critics.
f G. P. "us." A. C. versions, Griesbach.

416 ACTS XVI.
20. And presenting them to the magistrates,338 they said: These men
being Jews,34 disturb our city :
21. And they preach a fashionh which it is not lawful for us, who are
Romans, to receive, or observe.35
22. And the people ran together against them : and the magistrates
tare off36 their clothes, and commanded them to be beaten37 with rods.1
23. And when they had laid many stripes upon them, they cast them
into prison, charging the jailer to keep them diligently.
24. Who, having received such a charge, thrust them into the inner
prison, and made their feet fa§t in the stocks.38
25. And at midnight, Paul and Silas prayed, and praised God. And
the prisoners heard them.39
26. And suddenly there was a great earthquake, so that the founda
tions of the prison were shaken. And immediately all the doors were
opened : and the bands of all40 were loosed.
27. And the keeper of the prison awaking out of his sleep, and seeing
the prison doors open, drew out his sword and was about to kill himself,
supposing that the prisoners had fled.41
28. But Paul cried with a loud voice, saying: Do thyself no harm,
for we are all42 here.
29. Then he called for a light, and went in,k and trembling, fell down
at the feet of Paul and Silas.43
30. And he brought them out,44 and said : Sirs, what must I do, that
I may be saved ?
31. But they said: Believe in the Lord JbsuS,45 and thou shalt be
saved, and thy family.
32. And they spake the word of the Lord to him, and to all who were
in his house.
33 The Greek term, which signifies a commander of troops, is applied to a civil magistrate.
34 As such opposed to the worship prevailing in this Roman colony. The Roman law required all to wor
ship the gods of their country.
3!l It was not allowed to establish a new worship without the consent of the Senate.
36 As far as the waist, to expose their backs to the lash.
31 The apostles forbore claiming their privileges as Koman citizens, probably in consequence of the violence
and precipitation which prevailed.
38 A wooden instrument, with holes in which the feet were confined.
99 The fervor of the apostles led them to pray aloud.
49 The prisoners.
41 Death of a frightful kind awaited his apparent neglect of duty.
43 The other prisoners were probably not aware that the doors were open, or they were terror-stricken.
43 " He falls at their feet in token of respect to those whom he accounted Divine legates. The custom was
an Oriental one." Bloomfield. Calvin observes : " If anything were done against the glory of God, Paul had
not forgotten the zeal which he had before displayed against the Lycaonians ; therefore we gather from his
silence, that there was nothing contrary to piety, or to the glory of God, in this kind of adoration."
44 Prom their dungeons to his own apartments.
41 Embrace His doctrine, obey His precepts.
g Lit. " military officers." These acted as magistrates in Boman colonies.
1 G. P. "customs." i 2 Cor. 11 : 25 ; Philip 1 : 13 ; 1 Thess. 2 : 2.
k G. P. " sprang in."

ACTS XVII. 417
33. And he took them the same hour of the night, and washed their
stripes,46 and he was baptized, and all his [family] immediately. „
34. And when he had brought them into his own house, he laid the
table for them, and rejoiced with all his family, believing God.
35. And when day was come, the magistrates sent the sergeants,47
saying : Let those men go.48
36. And the keeper of the prison told these words to Paul : The
magistrates have sent to let you go : now therefore depart, and go in
peace. 37. But Paul said to them : After having beaten us publicly, uncon-
demned, men who are Romans,49 they have cast us into prison : and now
do they thrust us out secretly ? Not so, but let them come,60
38. And turn us out themselves. And the sergeants told these words
to the magistrates. And they were afraid51 when they heard that they
were Romans.
39. And they came and besought them ; and leading them forth, de
sired them to depart out of the city.
40. And they went out of the prison, and entered into the house of
Lydia : and when they had seen the brethren, they comforted them and
departed.

CHAPTER XVII.

GREAT FRUIT HAVING BEEN PRODUCED AT THESSALONICA BT THE PREACHING OF PAUL;
THE JEWS STIR TJP A MOB AGAINST HIM THERE, AS ALSO AT BEREA. PAUL SPEJKS
AT ATHENS WITH JEWS AND PHILOSOPHERS, AND CONVERTS DIONYSIUS, THE AREO-
PAGITE, AND OTHERS TO CHRIST.
1. Now when they had passed through Amphipolis and Apolloma,13
they came to Thessalonica, where was thea synagogue2 of the Jews.
2. And Paul, according to his custom,3 went in unto them ; and for
three sabbath days reasoned with them out of the Scriptures,
45 To evince his tender solicitude for them.
47 Officers hearing staves in their hand — headles.
48 This may have heen the result of reflection on the irregularity of the proceeding.
43 It is not known how they had obtained the privileges of Koman citizens. These were sometimes nought,.
or given to families in reward of services.
50 Every circumstance showed their improper treatment of the apostles. St. Paul required them to acknow
ledge it, that the character of himself and his fellow-sufferers might not be injured, and that henceforward
the magistrates might he slow to interfere with the disciples and ministers of Christ.
!1 Lest they should be accused of violating the majesty of the Koman republic, in the person of her citizens^
1 " Situated between Amphipolis and Thessalonica, which Ptolemy, Geograph, 1. 3, calls Apollonia in My-
donia" Bloomfield.
3 Probably the only synagogue in Macedonia.
3 Paul was accustomed to begin by visiting the synagogues, and preaching Christ to the Jews..
aG.P."a.» A.B.
27

418

ACTS XVII.

3. Laying open4 and showing that the Christ was to suffer and rise
again from the dead ; and that this Jesus whom I preach to you5 is the
Christ. 4. And some of them believed,6 and joined Paul and Silas, and of
the proselytes, andb Gentiles a great multitude, and of noble women
not a few.
5. But the Jews," moved with envy, took with them some wicked men
of the rabble,7 and gathered a mob, and set the city in an uproar ; and
besetting the house of Jason, sought to bring them out to the people.8
6. .And when they found them not, they dragged Jason and certain
brethren to the rulers of the city, crying : These who set the city9 d in
an uproar, are come hither also,
7. Whom Jason6 hath received;10 and these all act contrary to the
decrees of Cesar, saying that there is another king, Jesus.
8. And they stirred up the people, and the rulers of the city, who
heard these things.
9. And when they had taken security11 of Jason, and of the rest, they
let them go.
10. But the brethren immediately sent away Paul and Silas by night
to Berea.12 Who, when they were come thither, went into the syna
gogue of the Jews.
11. Now these were more noble13 than those in Thessalonica, and re
ceived the word with all eagerness, and searched the Scriptures daily,
whether these things were so.14
12. And many of them indeed believed, and not a few of honorable
Gentile women, and of men.
1 3. But when the Jews of Thessalonica understood that the word of
God was preached by Paul at Berea also, they came thither also, and
stirred up and troubled' the crowds.
14. And then immediately the brethren sent away Paul, to gog to
the sea ;ls but Silas and Timothy remained there.
15. And they who conducted Paul brought him as far as Athens,
* Opening to them the meaning of the Scriptures.
6 The sacred writer repeats the very words which the apostle employed.
6 Were persuaded. 4 Loiterers in the forum.
8 To a popular assembly, to render an account. s The city of Home, the seat of empire.
10 As guests. He was a relation of St. Paul.
11 Probably legal security for the immediate departure of the apostles.
13 A large and populous city of Macedonia. " Better disposed for truth.
" Whether the prophecies quoted hy the apostles were contained in the Scriptures; and whether they re
quired or admitted the meaning which they assigned them. This was laudable in persons not yet convinced
of the authority of the apostles.
" The apostle probably went to Pydna, the nearest port, and sailed for Athens.
b G. P.— " of the devout Greeks." V. A. D. Lachmann.
e G. P. " which believed not." V. — A. B. versions, critics.
i Lit. "the world." MS. V. "orbem." e Rom. 16 : 21.
IQ.P.-V.B. 6 G. P. + " as it were."

ACTS XVII. 419
\
and having received a commandment10 from him to Silas and Timothy,
that they should come to him with all speed, they departed.
16. Now whilst Paul waited for them at Athens, his spirit was stirred17
within him, when he saw the city wholly given up to idolatry.
17. He disputed, therefore, in the synagogue with the Jews and
proselytes, and in the market-place,18 every day, with those who were
there. 18. And certain Epicurean19 and Stoic philosphers20 argued with him,
and some said: What will this chatterer21 say? But others: He
seemeth to be a preacher of newh gods ; because he preached to them
Jesus, and the resurrection.22
19. And taking him they brought him to the Areopagus,23 saying :
May we know what this new doctrine is which thou speakest of ?
20. For thou bringest certain new things to our ears ; we would know
therefore what these things mean.
21. (Now all the Athenians, and strangers sojourning24 there, em
ployed themselves in nothing else, but either in telling or hearing some
thing new.25)
22. But Paul standing in the midst of the Areopagus, said: Ye men
of Athens, I perceive that in all things ye are26 very religious.'
23. For as I passed by and saw your idols,k I found an altar also, on
which was written: To an unknown God.27 What1 therefore ye wor
ship without knowing,28 that I preach to you.
1G Message.
17 With grief and indignation at their idolatry, which was so great that, according to Pausanias, there was
no place where so many idols were to be seen. ls This was a usual place for assemblies and harangues.
19 They made sensual enjoyment the chief end of man, and denied an overruling Providence.
53 Austere in their morals, but defenders of absolute necessity.
21 G. was originally used of a bird that picked up seed scattered by the sower, or left above ground (Aristot.
1. S, Hist. Nat. c. 3), and was applied to mean persons, living on what they could pick up in the market, or
otherwise supporting a precarious existence by their wits. It also was understood of babblers, and of para
sites. Demosthenes applied it to Mschmes.
33 St. Chrysostom, and many ofthe moderns, think that the Athenians took auaaratrts for a goddess, whieh
might happen, either from the Hellenistic phrases of St. Paul, or from their being accustomed to personify
and deify virtues.
33 The high court was so called, being held on a hill sacred to Mars. The apostle does not appear to have
been put on his trial, but he was allowed to make his address in this place.
w Having their domicile there. 2S This is fully borne out by their own writers.
aG The apostle cannot be thought to have used an offensive epithet at the commencement of his discourse ;
he rather commended their religious feeling and disposition, although misdirected. St. Chryeostom explains
the term as meaning pious, and observes : " As if praising them, he appears to say nothing painful."
^ It is certain, from profane testimony, that many altars at Athens were dedicated to unknown gods.
The author of the dialogue entitled Philopatris, a contemporary of Lucian, states that the Athenians adored
an unknown deity; but he appears only to repeat the statement ofthe apostle, with a view to throw ridicule
on it. Some think that the apostle applies to one, what they practised in regard to unknown deities in
general. St. Chrysostom remarks that the Athenians erected an altar to the unknown God, to avoid the
punishment of neglecting to worship some god, of whom they might not have heard.
33 The apostle takes occasion to point out to them the true God, whom they might be presumed to desire
to worship, when offering homage to the unknown deity.
h G. P. "strange." i V. ,s superstitiosiores." This may bear the milder rendering.
* Syr. "temples'." V. Ethiop. P. "devotion," — "certainly the farthest from the sense." Bloomfield.
1 G. P. « Whom— Him." V. A*. B.

420 ACTS XVII.
24. God, who made the world and all things therein,™ He being Lord
of heaven and earth, dwelleth not" in temples made with hands.
25. Neither is He served with men's hands, as though He needed
anything,30 seeing He giveth to all life, and breath, and all things ;31
26. And He hath made of one0 all mankind,32 to dwell upon the whole
face of the earth, and hath determined" appointed" times, and the limits
of their habitation,33
27. That they should seek34 God,q if perchance they may feel after
Him,35 or find Him, although He is not far from every one of us.
28. For in Him we live, and move, and are ;36 as some also of your
own poets have said : For we are also His offspring.37
29. As therefore we are the offspring qf God, we must not suppose
the Divinity to be like to gold, or silver, or stone, the graving of art,
and device of man.38
30. And God indeed overlooked391 the times of this ignorance, but
now proclaimeth3 to men, that all everywhere should repent.
31. Because He hath appointed a day40 wherein He will judge the
world in justice, by the man41 whom He hath appointed, giving faith42
to all, by raising Him up from the dead.
32. And when they heard of the resurrection of the dead, some in
deed mocked ; but others said : We will hear thee again concerning
this matter.45
33. So Paul went out from among them.

29 Is not confined within material temples — needs them not.
30 He is not served with human hands, as one needing food, raiment, or aid to pass from place to place.
The manner of honoring idols is alluded to, and the folly of idolatry is pointed out.
31 All things necessary for the support of life; all the blessings which we enjoy.
93 The unity of the human race, as derived from a common source, is here plainly taught. The varieties
in the human family must be owing to special causes. The laws of generation perpetuate peculiarities in
large masses.
33 Allotting to them various periods of existence, and places in which they might dwell.
94 These things were so directed, that men using them rightly, might attain to the true knowledge of God,
by the aid of His grace.
34 Morally, by investigation. The imperfection of human knowledge is indicated by the groping of a blind
man. 99 Life, motion, and all our faculties are from God.
37 The words occur in Aratus, a poet born at Sola, not far from Tarsus, in the year of Rome, 472. Pbse-
nora. ver. 5. The apostle quotes heathen poets to his heathen hearei'S, as he was wont to quote Scripture for
the Jews, thus adapting his authorities to those whom he addresses.
33 Being sprung from God, we must not imagine that the Deity resembles the works of our hands, or our
inventions. 99 Passed over with forbearance. 40 The day of general judgment.
44 In His human nature Christ will exercise judgment. It was not expedient to insinuate anything of His
Divinity to an audience of philosophers.
13 Evidence of revelation. 42 This was a polite dismissal.
' m Gen. 1:1. « Supra 7 : 48.
° G. P. + « blood." V. A. MSS. Clement. Alex. Copt.
p G. P. " before appointed." V. A. versions, critics.
q G. P. " the Lord." V. A. versions, critics. r P. " winked at."
3 P. "commandeth all men everywhere to repent." V. A. D. (e. m. 8.) E. 1 Tim. 6 : 13, 14.

ACTS XVIII. 421
34. But certain men adhered to him, and believed ; among whom also
was Dionysius, the Areopagite,4" and a woman named Damaris, and
others with them.

CHAPTEK XVIII.
PAUL PRACTISES HIS TRADE AT CORINTH WITH AQUILA : AND ALTHOUGH THE JEWS BLAS
PHEMED AT DIS PREACHING', NEVERTHELESS HE LEARNS IN A VISION THAT A LARGE
NUMBER WILL BE CONVERTED TO THE FAITH IN THAT CITY: BUT AFTER A TEAR AND A
HALF HE IS ACCUSED BT THE JEWS, BEFORE GALLIO, THE PROCONSUL, AND AFTER A
LONG TIME HE COMES TO EPHESUS;. AND IN VARIOUS PLACES HE CONFIRMS THE
BRETHREN IN FAITH. APOLLO STRENUOUSLY PERSUADES THE JEWS, SHOWING FROM
THE SCRIPTURES THAT JESUS IS THE CHRIST, ALTHOUGH HE HIMSELF WAS ONLY
ACQUAINTED WITH THE BAPTISM OF JOHN.
1. After these things," departing from Athens, he came to Corinth.1
2. And having found a certain Jew named Aquila,2 born in Pontus,
lately come from Italy, with his wife Priscillab (because Claudius had
commanded all Jews to depart from Kome),3 he came to them.
3. And because he was of the same trade, he remained with them,
and wrought : (for they were tent-makers4 by trade.)
4. And he reasoned in the synagogue every sabbath [bringing in the
name of the Lord Jesus], and he persuaded5 the Jews and the Greeks.
5. And when Silas and Timothy were come0 from Macedonia,6 Paul
was earnest in preaching, d testifying to the Jews that Jesus is the
Christ. 6. But when they opposed and blasphemed, he shook his garments,7

41 The judges of this court were highly esteemed and honored. Dionysius became bishop of Athens, as his
namesake, the bishop of Corinth, who nourished in the second century, attests.
1 The metropolis of Achaia. It wa6 situate on the isthmus between tbe Peloponnesus and Attica, to the
south of Athens.
2 The name is Latin, the Jew6 at that period being accustomed to adopt Latin or Greek names, or to assi
milate their own names to those of the people among whom they resided.
3 This is stated by Suetonius. Claud, c. 23. "Judajos, impuleore Chresto, assidne tumultuantes Roma
expulit." The historian ascribed the dissensions between Jews and Christians, who were all considered Jews,
the most part being originally such, to Christ, whose doctrines and character they regarded.
4 They made awnings, or booths for soldiers, or leathern tents for travellers, to encamp on their journey
through the wilderness. It was customary among the Jews, even for educated and wealthy persons, to learn
a trade, to provide for the contingencies of life.
6 He endeavored to persuade them to believo.
6 They had been sent from Athens to Thessalonica, having been previously called from Berea to Athens.
1 As if to express that he would have no communion with them. The Jews used actions and gestures of
this kind to declare their feelings.
a G. P. + " Paul." V. D. b Called Prisca, 2 Tim. 14 : 19 ; Rom. 16:4.
c 1 Thess. 3:1; supra 17 : 15.
i G. P. " pressed in the spirit." V. A. D. E. versions, fathers, critics.

422

ACTS XVIII.

and said to them : Your blood6 be upon your own head :8 I am clear ;9
from henceforth I will go unto the Gentiles.10
7. And he departed thence11 and entered into the house of a certain
man, named Titusf Justus, one that worshipped God,12 whose house13 was
adjoining to the synagogue.
8. But Crispus,E the ruler of the synagogue,14 with all his family be
lieved the Lord: and many of the Corinthians hearing, believed and
were baptized.
9. And the Lord said to Paul in the night in a vision : Do not fear,15
but speak, and be not silent :
10. For I am with thee ; and no man shall set on thee to hurt thee :16
for I have much people in this city.17
11. And he stayed there a year and six months, teaching the word
of God among them.
12. But when Gallio18 was proconsul of Achaia,19 the Jews, with one
accord, rose up against Paul, and brought him to the judgment seat,
13. Saying: This man persuadeth men to worship God contrary to
the law.20
14. And when Paul wash about to open his mouth, Gallio said to the
Jews : If it were some matter of wrong, or heinous deed,21 0 ye Jews,
I should with reason bear with you.
15. But if they be questions1 of a word22 and of names, and of your
law, look ye to it : I will not be judge of such things.
16. And he drove them23 from the judgment seat.

3 The responsibility of your eternal ruin must rest with yourselves.
9 Free from responsibility, having done all in my power. Infra" 20 : 26.
10 The apostle purposed to apply thenceforward in a more special manner to the salvation of the heathen.
11 From the synagogue. 43 A proselyte.
13 It seems to have served as a place for instruction, after he had ceased speaking in the synagogue.
14 The conversion of this chief officer was a consoling exception to the general obduracy of the Jews. St.
Paul baptized him with his own hands.
ls The apostle seems to have entertained the thought of quitting Corinth, as affording no prospect of
success. 16 There was reason to apprehend that the Jews would do violence to him.
n Disposed to embrace Christianity. M The brother of Seneca, the philosopher.
49 Macedonia and Achaia were the two provinces into which the Romans divided Greece. " Achaia was
first governed by proconsuls sent by the Senate; but in the time of Tiberius it was added to those provinces
over which presidents or proconsuls were placed by the Caesars. By Claudius, however, the province was
again restored to the Senatorial government, and thus became proconsular. What confines with strictness
the appellation to the time, is that Achaia, under the following reign, ceased to be a Roman province at all.'1
Bloomfield, after Paley. Evidences of Christianity, vol. 2, c. 6, p. 2.
20 The liberty allowed by the Romans to tbe Jews, to live according to their law, afforded a pretext for
complaining of the attempt of St. Paul to change their worship.
21 A crime or misdemeanor.
22 « Word" might be rendered speech, or doctrine. The contest about the Messiah seemed to the Pagan
governor to be a vain dispute about a title.
23 Ordered them away.
e 2 Kings 1 : 16; Ezek. 33 : 4. I G. P. — V. E. Syr.
sl Cor. 1:14. h 6. P. + "now." V. A. D. E. versions.
» G. P. " a queation." V. E. versions.

acts xviii. 423
17. Then allk laid hold on Sosthenes,24 the ruler of the synagogue,2"'
and beat him before the judgment seat : and Gallio cared for none of
those things.26
18. But Paul, when he had stayed yet many days, took his leave of
the brethren, and sailed thence into Syria (and with him Priscilla and
Aquila), having27 shorn1 his head28 in Cenchrea r9 for he had a vow.
19. And he came to Ephesus, and left them there. But he himself
entering into the synagogue, disputed with the Jews.
20. And when they desired him to tarry a longer time,m he consented
not, 21. But bade them farewell, saying :n I will return to you again, God
willing ; and he departed from Ephesus.
22. And when he had landed at Cesarea,30 and gone up,31 and saluted
the Church, he went down to Antioch.
23. And after he had spent some time there, he departed, and went
through, successively, the country of Galatia and Phrygia, strengthen
ing32 all the disciples.0
24. Now a certain Jew, named Apollos,33 born at Alexandria, an elo
quent man, mighty in the Scriptures, came to Ephesus.
25. This man was instructed in the way of the Lord :34 and being fer
vent in the Spirit, spake', and taught diligently the things that are of
Jesus,p knowing only the baptism of John.35

34 St. Chrysostom thinks that Sosthenes was beaten by the Jews themselves, because he appeared friendly
to the apostles.
2S Probably he had taken the place of Crispus. Martini takes him to be a convert from among the chief
men of the synagogue ; the same who is associated with the apostle in his address to the Corinthians. St.
Chrysostom thinks that he is the same person as Crispus.
39 He took no cognizance of the charges which had been brought forward; nor did he notice the disorders
that took place under his eyes.
37 The text may be so punctuated that Aquila be understood to have shorn his head. V. refers it to Paul,
of whom St. Jerome and St. Augustin understand it. It was of little importance to inform the reader that
Aquila had fulfilled a vow.
39 It was customary for persons under the vow of a Nazarite, to shave their head. This vow was of a dif
ferent kind, hut accompanied with the same ceremony.
29 A port to the east of Corinth.
30 Cesarea of Palestine.
31 This is understood by some of going to Jerusalem, since it was customary to speak of going up to it,
and coming down from it. Some, however, do not acknowledge so much force in tho expression as here em
ployed. 93 In faith and piety by preaching and administering the sacraments.
33 Apollonius.
34 In what appertained to the Messiah : he had received instruction, by which he was prepared for the spe
cial belief of Jesus Christ, and His doctrines. He may have had some general idea of them, although he
had not yet received Christian baptism.
3S He had probably been baptized by John, or one of his disciples, and knew only what regarded his min
istry. t G. P. Schott, " all the Greeks." V. — A. B. versions. 1 Numb. 6:18; infra 21. : 24.
n> G. P. + " with them." V. A. E. Ethiop.
" G. P. + " I must by all means keep this feast that cometh in Jerusalem." V. A. B. D. versions, critics
from Acts 20 : 16, 19, 21. o Infra 19 : 6.
p G. P. "of the Lord." V. A. D. E. versions.

424

ACTS xix.

26. He therefore began to speak boldly in the synagogue, whom when
Priscilla and Aquila had heard, they took him unto them, and expounded
to him the way of the Lord more diligently.
27. And as he was desirous to go into Achaia, the brethren wrote,
exhorting the disciples to receive him. Who, when he was come, helped
much those who had believed.36 q
28. For he sharply reproved the Jews, openly showing by the Scrip
tures that Jesus is the Christ.

CHAPTEK XIX.
PAUL FINDING AT EPHESUS SOME DISCIPLES, WHO HAD ONLY RECEIVED THE BAPTISM
OF JOHN, ORDERS THEM TO BE BAPTIZED IN THE NAME OF JESUS, AND, BY THE LAY
ING ON OF HANDS, IMPARTS TO THEM THE HOLY SPIRIT. MANY MIRACLES ACCOM
PANY HIS PREACHING THERE. SOME JEWS, NOT BELIEVERS IN CHRIST, ATTEMPTED
TO ADJURE DEMONS IN THE NAME OF JESUS, WHOM PAUL PREACHED. MANY, CON
FESSING THEIR SINS, BURN THEIR SUPERSTITIOUS BOOKS. DEMETRIUS, THE SILVER-
SMITH, RAISES UP A GREAT MOB AGAINST PAUL, WHICH ALEXANDER WITH DIFFICULTY
APPEASES. 1. And while Apollos was at Corinth, Paul, having passed through
the upper parts,1 came to Ephesus,2 and found certain disciples :3
2. And said to them : Have ye received the Holy Spirit4 since ye
believed ?5 But they said to him : We have not so much as heard whe
ther there be a Holy Spirit.6
3. And he said :a Unto what then were ye baptized V Who said :
Unto the baptism of John.
4. Then Paul said : John baptized* with the baptism of penance, the

38 A pious female such as Prisca, might impart instruction privately, even to a man. Apollos, however,
may have been instructed by Aquila only, although Priscilla is mentioned with him, inasmuch as both had
invited him to their house, with a view to his instruction. He preached the gospel successfully at Corinth.
1 Inland regions.
2 The chief city of Ionia, that is, Asia proper.
3 Persons instructed by John, and prepared for the Messiah. They had passed from Judea to Ephesus.
4 By the laying on of hands, with prayer. The apostle was desirous that all the converts should he
strengthened by this Divine communication.
5 Since ye came to the faith.
G The terms Holy Spirit were familiar to all Jews, since the inspiration of the sacred writers was ascribed
to Him. Ezek. 11 : 5. They did not, however, recognize Him as a distinct Person of the Deity, or know that
He was communicable by a special rite. John had said, that Christ would baptize in the Holy Spirit; but
his hearers did not understand the import of the prediction.
7 This implies that the Holy Spirit was mentioned in Christian baptism, and that the candidates were in
structed in what regarded Him.
q G. P. " through grace." V. — Basil of Seleucia. 1 Cor. 3 : 6.
* G. P. + " unto them." V. A. D. E. Arm. Pbilox. critics.
b Matt. 3:11; Mark 1:8; Luke 3: 16; John 1:26; supra 1 ; 5; 11:16.

acts xix. 425
people8 saying :° That they should believe in Him who was to come after
him, that is, in Jesus.9
5. When they heard these things, they10 were baptized in the name
of the Lord Jesus.11
6. And when Paul had laid his hands on them, the Holy Spirit came
on them,12 and they spake with tongues, and prophesied.13
7. And all the men14 were about twelve.
8. And entering into the synagogue, he spake boldly, for the space
of three months, disputing and exhortingd concerning the kingdom of
God. 9. But when some were hardened, and believed not, but spake evil of
the way [of the Lord]6 before the multitude,15 he departed from them,
and separated the disciples,16 disputing daily in the school of one Tyr-
annus.17 t
10. And this was done for the space of two years, so that all those18
who dwelt in Asia heard the word of the Lord,' both Jews and Gentiles.
11. And God wrought, by the hand8 of Paul,' more than common
miracles :
12. So that even handkerchiefs and aprons19 were brought from his
body to the sick, and the diseases departed from them,20 and the wicked
spirits went out.h
13. Now some also1 of the Jewish exorcists who went about,21 under
took to invoke1 over those who had evil spirits, the name of the Lord
Jesus, saying: P adjure you by Jesus, whom Paul preacheth.
8 John gave a baptism of penance, saying to the people.
9 Thus Paul unfolds the preaching of John.
10 Those disciples of John whom Paul now addressed.
11 With the baptism which He instituted.
43 By grace. " I confess," says Calvin, " that this laying on of hands was a sacrament." He contends,
however, that it was only temporary, for the communication of miraculous gifts : whilst St. Cyprian, St. Je
rome, and all antiquity, recognize its continuance in the Church.
13 These gifts were sensible signs of the Spirit, who had come into their hearts.
14 " Men" seems here emphatic. There may have been women and children besides.
15 They were probably persons of station and influence.
16 Lest the weak should be startled, St. Paul withdrew his disciples from the synagogue, which tbey before
frequented. Christian converts were not obliged to forsake the synagogue in which the reading of the Scrip
tures was the chief exercise.
11 This was the name of a convert. We know not what he had been wont to teach, whether rhetoric, as a
Greek sophist, or divinity, as a Hebrew Rabbi. His school served the apostle as a convenient place to teach
his bearers.
18 Generally.
49 Latin terms are used hy St. Luke, many such having been introduced into popular language, under the
Roman domination. Simon thinks that the latter term designates a kind of hand-towel. Others take it
to mean a headband, or an apron.
30 Tbe wonderful effects attendant on things which had been in contact with the body of the apostle,
showed that he was a favorite servant of God.
31 There were Jews, going about the country, who professed to expel evil spirits by abjurations.
» G. P. " to the people." d G. P. "persuading."
e G. P. — Acts 9 : 2. f G. P. "Jesus." V. A. D. E. versions, critics.
s G. P. " hands." h G. P. " of them." V. A. D. E. critics,
i G. P. — V. A. E. Posch. * G. P. " we." V. A. D. E. Memph.

426 acts xix.
14. And there were seven sons of Sceva, a Jew, a chief priest,22 who
did this.
15. But the wicked spirit answering, said to them : Jesus I know,
and Paul I know : but who are ye ?23
16. And the man in whom the wicked spirit was, leaped upon them,24
and mastered them both,25 1 and prevailed against them, so that they fled
out of that house, naked26 and wounded.
17. And this became known to all the Jews and Gentiles who dwelt
at Ephesus, and fear fell on them all, and the name of the Lord Jesus
was magnified.
18. And many of those who believed27 came and confessed and de
clared their deeds.28
19. And many of those who had practised curious arts,29 brought to
gether their books, and burnt them before all :3,° and counted the price
of them, and found it to be fifty thousand pieces of silvej^31
20. So mightily grew the word of God, and prevailed.
21. And when these things were ended, Paul purposed in the Spirit,32
when he had passed through Macedonia and Achaia, to go to Jerusalem,
saying : After I have been there, I must see Rome also.
22. So having sent into Macedonia two of those who ministered33 to
him, Timothy and Erastus, he himself remained, for a time, in Asia.
23. Now at that time, there arose no small disturbance about the
way [of the Lord].™
24. For a certain man named Demetrius, a silversmith, who made
silver temples34 of Diana, brought no small gain to the craftsmen,

31 Head of a priestly family.
39 This implies scorn. How dare you invoke the name of Jesus, whom Paul announces?
34 As a wild beast rushing on its prey.
35 It is probable that two only of the sons of Sceva were engaged in the abjurations, at least, in the special
case here related .
39 This is a popular manner of expressing the disorder in which they fled. Their outward garment was
torn off them.
34 Many of those who had previously embraced the faith.
39 This implies the enumeration of individual acts. Calvin says: "They testified, by the fact that they
were deeply stricken with the fear of God, by confessing spontaneously the sins of their former life. Why
did they confess their deeds, unless in token of their repentance, and to seek counsel and relief from Paul ?"
Bloomfield assents to Kuinoel, who says, that "we are to understand sins of every kind, and not merely
magical arts." St. Basil refers to this fact, in support of his declaration, that " we must confess our sins to
those to whom the dispensation ofthe mysteries of God is intrusted.'' Op. t. 2, p. 516.
39 Superstitious practices.
30 As an evidence of their abandoning forever the sinful study.
31 It cannot be ascertained what piece of money is here meant ; but the entire amount was plainly im
mense. About eight thousand dollars are calculated to correspond to fifty thousand denarii of Roman silver.
33 Under a motion ofthe Holy Spirit, Timothy had already labored there, and Erastus was chamberlain
of Corinth.
33 The verb is that from which " deacon" is derived.
34 Small shrines, in imitation of the temple.
1 G. P. — V. A. D. Lachmann. m G. p. — Supra v. 9.

acts xix. 427
25. Whom calling together, with the workmen of like occupation, he
said : Sirs, ye know that our gain" is by this trade ;
26. And ye see and hear, that this Paul, by persuasion, hath drawn
away a great multitude, not only of Ephesus, but almost of all Asia,
saying, that they, which are made by hands, are no gods.
27. So that, not only this our craft is in danger to be set at nought,
but also the temple of great Diana35 shall be reputed0 for nothing ; yea,
and the majesty of her, whom all Asia36 and the world worshippeth,
shall be destroyed.
28. And when they heard these things, they were full of anger, and
cried out, saying : Great is Diana of the Ephesians.
29. And the whole city was filled with confusion, and having caught
Gaius and Aristarchus, Macedonians, companions11 of Paul, they rushed,
with one accord,* into the theatre.37
30. And when Paul would have entered in unto the people, the disci
ples suffered him not.38
31. But some also of the Asiarchs,3 who were his friends, sent to
him, desiring that he would not venture himself into the theatre :
32. Now some cried one thing, some another. For the assembly was
confused, and the greater part knew not for what cause they were come
together.40 33. And they41 drew forth Alexander out of the multitude, the Jews
thrusting him forward.42 And Alexander, beckoning with his hand for
silence, would have given the people satisfaction.43
34. But as soon as they perceived him to be a Jew,44 all, with one
voice, for the space of about two hours, cried out : Great is Diana of
the Ephesians.
35. And when the town clerk had appeased45 the multitude, he said :
Ye men of Ephesus, what man is there who .knoweth not that the city

33 " This temple, which was one of the seven wonders of the world, was 425 feet long, 220 broad, and had as
many as 127 columns, of 60 feet high, of which 36 were carved." Bloomfield.
36 Asia Minor.
31 This served the Greeks for all public meetings. The temple of Diana was within view of it.
38 Fearing that violence would be offered him.
33 Officers presiding over religious rites, in proconsular Asia, celebrated in honor of the gods and the em
peror, were styled Asiarchs.
40 This is an admirable description of a mob.
41 The mob, seeing that he desired to speak, pushed him forward to the accustomed place.
43 The Jews were anxious that he should speak, probably to save them from sharing the popular persecu
tion. 43 He wished to explain, to plead with them.
44 The Ephesians supposed that he was about to speak against Diana.
43 Had obtained a partial hearing, — when the Bhouting had subsided.
n G. P. "wealth." V. acquisitio. Bloomfield. ° G. infinitive. V.fut. A. D. E. Peschito, critics.
p V. critics. q Supra 2:1; 18 : 12.

428 ACTS XX.
of the Ephesians is a worshipper46 of the great1 Diana, and of Jupiter's
Offspring ?47
36. Forasmuch, therefore, as these things cannot be gainsaid, ye
ought to be quiet, and to do nothing rashly.
37. For ye have brought hither these men, who are guilty neither of
sacrilege,48 nor of blasphemy49 against your goddess.
38. But if Demetrius and the craftsmen who are with him have a
complaint against any man, the courts50 are open, and there are pro
consuls ;51 let them accuse one another.
39. And if ye inquire after any other matter, it may be decided in a
lawful assembly.52
40. For we are even in danger to be called in question for this day's
uproar, there being no cause of this concourse53 (of which we may give
account). And when he had said these things, he dismissed the as
sembly.

CHAPTER XX.
PAUL, AFTER TRAVERSING VARIOUS PARTS OP MACEDONIA AND GREECE, DISCOURSES AT
TROAS UNTIL MIDNIGHT; ON WHICH OCCASION, THE YOUTH EUTYCHUS, FALLING FROM
THE THIRD STORY, BEING KILLED, WAS RAISED TO LIFE BY PAUL. HAVING TRA
VELLED THROUGH VARIOUS PLACES, HE CALLS THE PRESBYTERS FROM EPHESUS, AND
EXHORTS THEM TO BE WATCHFUL IN THE GOVERNMENT OF THE CHURCH, FORETELLING
THAT THEY SHOULD NOT SEE HIM AFTER THAT TIME.
1. And after the tumult had ceased, Paul having called the disciples
to him, and exhorted8, them, took his leave,' and set forward to go into
Macedonia. 2. And when he had gone over those parts, and had exhorted them
with many words, he came into Greece.2
3. Where, after he had spent three months, the Jews laid wait for

48 " It is not ill rendered by the Vulgate translator." Bloomfield.
4T G. signifies: " fallen from Jupiter." Tho Ephesians believed that an image of Diana had fallen from tbe
sky. 48 Robbery of shrines.
49 Contemptuous language.
30 The text may he understood of courts, held in the forum, to adjust difficulties which might occur on
occasion of the festive celebrations in honor of Diana. See Dionys. Halicarn. 1. 11.
61 This is an hypallage of number : there was but one, who, however, acted occasionally through deputies.
63 Summoned by public authority.
33 The Roman law visited with capital punishment the authors of riots. If they were not forthcoming, the
city lost its privileges. The text signifies, that no excuse being at hand for the uproar, the punishment
might fall on the city. The term may be taken in a good or bad sense.
1 Saluted with a holy kiss.
3 Greece proper. Achaia : the Peloponnesus may be included.
r G. P. + " goddess." V. A. D. E. versions. a J3. P. — V. A. D. Syr. Eth. Copt.

acts xx. 429
him, as he was about to sail into Syria : and he took the resolution to
return through Macedonia.
4. And there accompanied him11 Sopater, the son of Pyrrhus,0 of
Berea : and of the Thessalonians, Aristarchus and Secundus, and Gaius
of Derbe, and Timothy : and of Asia, Tychicus and Trophimus.
5. These going before, stayed for us at Troas.
6. But we sailed from Philippi after the days of the unleavened
bread,3 and came to them in five days to Troas,4 where we abode seven
days. 7. And on the first day of the week,5 when we4 were assembled to
break bread,6 Paul discoursed to them, being to depart on the morrow :
and continued his discourse until midnight.
8. And there were many lamps7 in the upper chamber where we0 were
assembled. 9. And a certain young man, named Eutychus, sat in the window,
who being fallen into a deep sleep (as Paul was long preaching), fell
down in his sleep from the third story, and was taken up dead.
10. And Paul went down and laid himself on him,8 and embracing
him, said : Be not troubled, for his life is in him.9
11. Then having gone up, he brake bread, and tasted,10 and having
talked a long time until daylight, so he departed.
12. And they brought the youth alive,11 and were not a little com
forted. 13. But we wentf aboard the ship, and sailed to Assos,12 being there
to take in Paul, for so he had appointed, himself purposing to travel by
land.8 14. And when he met with us at Assos, we took him in, and came to
Mitylene.13 15. And we sailed thence, the following day, and came over against
Chios, and the next day we arrived at Samos,h and the day following
we came to Miletus.14
3 The Jews distinguished the seasons with reference to their festivals.
4 The others had to wait at Troas five days for tbe arrival of Paul.
6 Already was the Lord's day sacred to religious meetings.
8 This expression denotes the celebration of the Eucharist, which is thus designated from the external rite.
1 These were partly through necessity, probably also for greater solemnity.
8 In imitation of Elias and Eliseus.
9 The apostle had obtained the return of life by his prayers.
10 This may be understood of the reception of the Eucharist.
11 They conducted him back to the room of assembly.
13 A town of Lesser Mysia, now called Beiram.
13 A city of Lesbos to the southwest of Assos.
11 A celebrated town on the coast of Caria, southeast of Samos.
1G.P. + "into Asia." V. B. Eth. ¦fl.P.- V. A. D. E. versions, critics.
i G. P. " the disciples." V. A. D. E. versions, critics.
o G. P. " they." V. A. B. D. E. versions, critics. i G. P. " before."
s G. P. "afoot." Bloomfield.
l«.P. + "and tarried at Trogyllium." V. B.

430 ACTS XX.
16. For Paul had determined1 to sail by Ephesus, lest he should be
delayed any time in Asia.15 For he hastened, if it were possible»for
him, to keepk the day of Pentecost at Jerusalem.16
17. And from Miletus he sent to Ephesus,17 and called the ancients18
of the Church.
18. And when they were come to him19 [and were together], he said
to them : Ye know, from the first day that I came into Asia, in what
manner I have been with you20 all the time,
19. Serving the Lord with all humility, and with1 tears and amidst
temptations21 which befell me by the conspiracies of the Jews :
20. How I have kept back nothing that Avas profitable, but have an
nounced it to you, and taught you publicly, and in your houses,™
21. Testifying22 both to Jews and Gentiles repentance towards God,23
and faith in our Lord Jesus Christ.24
22. And now behold, I go bound in the Spirit,25 to Jerusalem : not
knowing26 the things which shall befall me there :
23. Save, that the Holy Spirit testifieth to me27" in every city, say
ing, that bands and afflictions await28 me at Jerusalem.
24. But I fear none of these things :° neither do I count myp life29
more precious than myself, q so that I may consummate my course1 and
the ministry [of the word], which I received from the Lord Jesus, to
testify the gospel of the grace30 of God.

" Asia proconsularis, including Ionia and iEolis.
18 He desired to avail himself of the solemnity to proclaim Christ to the Jews assembled from all parts.
The Christian solemnity, in commemoration of the descent of the Holy Spirit, was also, no doubt, celebrated
even at that early period. St. Epiphanius, Hser. 75.
17 The invitation was sent to Ephesus, as tbe metropolitan city of Ionia, to be communicated, however, as
widely as possible. It was about forty miles from Miletus.
18 This may include bishops and priests, since the term originally regarded age and dignity, rather than
the specific functions of either office. As yet usage had not determined its application to either exclusively.
St. Irenseus, however, calls them rulers.
43 They came, as Irenaeus testifies (1. 3 : 14, Adv. Hair.), and as the address of St. Paul implies, from the
various churches of Asia.
30 Acted towards you. '¦" Annoyances, persecutions.
32 Testifying to the necessity of penance and faith — urging and inculcating them.
33 Inculcating sorrow for the offence of the Deity. •
31 Faith in Him as Redeemer, through whose ransom sin is pardoned.
33 The Divine Spirit impelling and sweetly obliging him : or he himself being already in chains, embracing
in his mind, under Divine impulse, the chains which await him.
33 In detail.
37 The testimony of the Holy Spirit was through inspired men — prophets.
33 This is a Latin form of speech, several of which St. Luke uses.
39 The apostle did not hesitate to expose his life for a cause to which he had unreservedly devoted himself.
30 The gracious gospel.
i G. imperf. P. V. A. C. D. E. critics. . k G. P. " to be."
I G. P. + " many." V. A. D. E. versions, critics. From 2 Cor. 2 : 4.
n» P. " from bouse to house :" in private houses.
n G. P. — V. A. C. D. E. versions, fathers, critics.
o G. P. " none of these things move me." V. MS. Curcelueus. p A. C. D. —
1 G. P. " neither count I my life dear unto myself."
' G. P. " with joy." V. — A. B. versions, Griesbach.

ACTS XX. 431
25. And now behold I know31 that all ye, among whom I have gone
preaching the kingdom of God, shall see my face no more.
26. Wherefore I take you to witness this present day, that I am8
clear from the blood of all.
27. For I have not spared to declare to you all the counsel of God.32
28. Take heed*1 to yourselves, and to the whole flock,33 wherein the
Holy Spirit hath placed you bishops,34 to rule35 the Church of God,u
which He hath purchased with His ownv blood.86
29. I knoww that after my departure ravening wolves37 will enter in
among you, not sparing the flock.38
30. And of your own selves39 shall arise men speaking perverse
things/0 to draw away disciples after them.41
31. Therefore watch,43 and remember, that for three years,43 1 ceased
not to admonish every one of you,44 night and day, with tears.
32. And nowx I commend you to God, and to the word of His grace,45
who is able to build7 up,46 and to give2 an inheritance among all the
sanctified.47 33. I have coveted no man's silver, gold, or apparel48 [as]

31 I am persuaded. The apostle does not appear to have spoken prophetically, but from a human persua
sion. He is thought to have returned to Asia, after his first captivity in Rome. If the words be taken as
implying prophetic certainty, the prediction must be understood in a moral sense, that most of those present
should not see him again, as many years would elapse before he would revisit those parts.
33 Not withheld the announcement of all that God had revealed and commanded.
33 The portion of the universal flock of Christ.
34 There were doubtless several bishops present, and probably priests likewise. This admonition was spe
cially addressed to the bishops. It may have been that all were bishops, since the apostles consecrated many,
in order to supply the wants of new dioceses. The term, which means an overseer, clothed with power, as
an officer in an army, marks their office, which is to preside over the inferior clergy and tho faithful, and to
govern them in order to salvation. The Holy Spirit is said to have placed them, because their office is of
Divine institution. " You derive your ordination," he says, "from the Spirit." St. Chrysostom.
3S To tend. It implies all the care of a shepherd over his flock. Calvin says that it signifies to feed, "but
that, by a fit similitude, it is transferred to any kind of government."
38 Blood is ascribed to God, because the second Divine Person became man, and shed His blood on the cross,
for the remission of the sins of men. The properties of Hia human nature are justly attributed to Him, be
cause it subsists by His Divine Personality.
m False teachers.
39 Regardless of the happiness and salvation of the faithful : " not sparing the little tender flock."
33 Apostates. 40 Doctrines opposed to revelation.
" Pride and ambition to be leaders impel men to propagate error.
42 As shepherds guarding the flocks.
43 Two years in the stehool of Tyrannus, and the third year in various parts ofthe province.
44 The admonitions were addressed to prelates and subjects.
45 To His grace — or to His gracious word — His saving Gospel.
4e It signifies that God can complete the spiritual fabric, which has been begun, and lead them to the eter
nal inheritance.
47 Making them truly holy, and granting them perseverance.
40 The disinterestedness ofthe apostle is stated to enforce his admonitions.
« G. P. — V. C. D. E. versions, critics. Supra 18 : 6. t G. P. ," therefore." V. — A. B.
n G. P. V. " the Lord." A. C D. E. St. Irenajus. v G. P. V. A. C. D. E.
w G. P. " For I know this." V. A. C D. Memph. xG,P. + " brethren." V.— A. D. Copt. Syr.
y G. P. -f "you." V. A. D. E. z G. P. + "you." V. A. D. E. Memph.

432 acts xxi.
34. Yeaa yourselves know : for to my necessities, and to those who
are with me, these hands*1 have ministered.49
35. I have showed you all things,50 how that so laboring we ought to
succor the infirm," c0 and to remember the word of the Lord Jesus,
since he said : It is more blessed to give than to receive.52
36. And when he had said these things, he kneeled down and prayed
with them all.
37. And there was much weeping among them all ; and falling on the
neck of Paul, they kissed him,
38. Being grieved most of all for the word which he had said, that
they should see his face no more. And they brought him on his way
to the ship.53

CHAPTER XXI.
PAUL, AFTER VARIOUS VOYAGES, BEING ON HIS WAT TO JERUSALEM, AGABUS, THE PRO
PHET, FORETELLS TO HIM THE AFFLICTIONS WHICH HE IS TO SUFFER AT JERUSALEM :
YET HE CANNOT BE PREVAILED ON, BY THE TEARS OF HIS FRIENDS, NOT TO GO UP
TO JERUSALEM, HE BEING READY EVEN TO UNDERGO DEATH FOR CHRIST. ON HIS
ARRIVAL AT JERUSALEM, JAMES PERSUADES HIM TO SANCTIFY HIMSELF IN COMPANY
WITH FIVE MEN, WHO WERE UNDER VOW. WHILST DOING SO, HE IS SEIZED BY THE
JEWS, BUT RESCUED FROM THEIR HANDS BY THE TRIBUNE^ BY WHOM HE IS LED IN
CHAINS TO THE CAMP. HE, HOWEVER, OBTAINS LEAVE TO ADDRESS THE PEOPLE.
' 1. And when, being parted from them, we set sail, we came with a
straight course unto Coos,1 and the day following to Rhodes,2 and thence
to Patara.3
2. And when we had found a ship sailing over to Phenice, we went
aboard, and set sail :
3. And when we were in sight of Cyprus, leaving it on the left hand,
we sailed for Syria, and came to Tyre : for there the ship was to unlade
her cargo.
4. And having found out disciples, we remained there seven days ;

49 The presenting of the hands of the apostle gave force and tenderness to this statement.
" I have given you an example in every respect.
" To help the sick and dying, hy appropriating to their relief something of Ihe fruits of one's labors.
w This saying of our Lord is not elsewhere recorded. His maxims were familiarly celebrated among the
faithful, and treasured up in memory. The apostle closed his discourse with this exhortation to practical
charity. 63 The affection and the courtesy which the prelates and the faithful generally manifested to the apostle,
are among the most striking details of the sacred narrative.
1 An island of the archipelago to the south of Miletus.
3 Another island to the east of Coos. 3 A city of Lycia.
93 P. " yea." ii. V. — A. C. D. B. versions, critics. w> 1 Cor. 4 : 12 ; 1 Thess. 2 : 9 ; 2 Thess. 3 : 8.
ce Supra 9 : 87.

acts xxi. 433
who said to Paul through the Spirit, that he should not go up to Jeru
salem.4 5. And when the days were ended, we departed and went forward,
they all, with women and children, bringing us on our way till we were
out of the city : and we kneeled down on the shore,5 and prayed.
6. And«yhen we had bid one another farewell, we went aboard ship,
and they returned home.
7. But we having finished the voyage from Tyre, came to Ptolemais :
and saluted the brethren, and remained one day with them.
8. And the next day wea departed, and came to Cesarea. And we
entered into the house of Philip, the evangelist,6 who was one of the
seven,7 and remained with him.
9. And he had four daughters, virgins, who did prophesy.8
10. And as we remained for some days, there came from Judea a
certain prophet named Agabus.9
11. When he was come to us, he took Paul's girdle : and bound his
ownb feet and hands,10 and said : Thus saith the Holy Spirit : The man
whose girdle this is, the Jews shall so bind in Jerusalem, and shall de
liver him into the hands of the Gentiles.11
12. And when we heard this, both we and those of that place, be
sought him not to go up to Jerusalem.
13. Then Paul answered, and said :° What do ye; weeping, and af
flicting mine heart ? For I am ready, not only to be bound, but to die
also in Jerusalem, for the name of the Lord Jesus.
14. And when we could not persuade him, we ceased, saying: The
will of the Lord be done.
15. And after those days, we got ready,12 and went up to Jerusalem.13
16. And there went also with us some of the disciples from Cesarea,
and brought with them14 one Mnason, a Cyprian, an old disciple,15 with
whom we should lodge.
4 These persons were Divinely enlightened to foresee the sufferings which awaited him, and so they dis
suaded him from exposing himself. They did not forbid him, in the name of tbe Holy Spirit.
6 Prayer may be offered up everywhere.
6 The attributes of this office are not easily denned. The term evangelist is here applied to Philip, one of
the seven deacons, in which capacity he preached the Gospel.
7 Deacons.
8 Their virginity was honored by the gift of prophecy. See St. Jerome, ep. 8 : 78.
8 He had already predicted a famine. Supra 11 : 28.
10 After the manner of the ancient prophets, Agabus, by his action, showed what was to be accomplished
in Paul.
11 Of the Romans. " We packed up.
13 This fifth and last journey of the apostle to Jerusalem, took place about -twenty-four years after his con
version. " Bloomfield understands it as if it meant that they brought them to Mnason, who, though by birth a
Cyprian, was an inhabitant of Jerusalem. Martini thinks that he was on his way home at the time.
" Possibly since the time of our Lord Himself.
a G. P. + "we that were of Paul's company." V. A. B. C. E. versions, critics,
b G. P. invert. V. — A. B. C. D. B. versions, critics. c G. P. — V. A. E.
28

434 acts xxi. i
17. And when we were come to Jerusalem, the brethren received us
gladly. 18. And the day following, Paul went in with us unto James ; and
all the ancients were assembled.15
19. And when he had saluted them, he related particularly what
things God had wrought among the Gentiles by his ministry.
20. But when they heard it they glorified God,d and said to him :
Thou seest, brother, how many thousands there are among the Jews,"
who believe,17 and they are all zealots for the law.
21. Now they have heard of thee, that thou teachest those Jews, who
are among the Gentiles, to depart from Moses : saying, that they ought
not to circumcise their children, nor walk according to the custom.'
22. What is it therefore ? The multitude must needs come together :
for they will hear, that thou art come.
23. Do, therefore, this that we say to thee. We have four men, who
have a vow on them.18 '
24. Take these, and purify19 thyself with them : and pay for them,20
that they may shave their heads,21 and all willg know, that the things,
which they have heard of thee, are false : but that thou thyself also
walkest in the observance of the law.
25. But, as touching the Gentiles that believe,22 we have written, h de
creeing,1 that they should refrain from things offered to idols, and blood,
and that which is strangled, and fornication.
26. Then Paul took the men, and the next day purifying himself
with them, he entered into the temple, giving notice of the accomplish
ment of the daysk of purification,23 until the oblation1 should be offered
for every one of them.
27. But, when the seven days were drawing to an end, those Jews
who were of Asia, when they saw him in the temple, stirred up all the
people, and laid hands on him, crying out :
16 This was an ecclesiastical council, or conference. " Who have come to the faith.
18 Of a Nazarite, or some special vow.
13 By legal rites and abstinence. The person paying the charges, although himself not under a vow, was
required to be in a state of legal purity. St. Paul did not make any vow on this occasion.
39 The expenses of sacrifices to be offered for them. It was deemed an act of piety to pay these expenses
for persons under a vow, as we gather from Josephus. Ant. 1. 19, c. 6.
21 Conformably to the usage of persons fulfilling a vow. Josephus relates that Herod Agrippa "ordered
a number of Nazarites to be shaved," which implies that he paid the necessary expenses for completing the
ceremonies. Ibidem.
23 They remark that what they suggest does not conflict with their decree, in which Paul had concurred,
since it regarded Gentile converts.
23 Calling on the priests to offer the expiatory victims, and fixing the close of the ceremony at the end of
seven days, it being optional with the individual to fix the time.
a G. P. " the Lord." V. A. B. C. E. versions. c G. V. " of the Jews." V. A. C. E. Ethiop.
I G. P. "customs" — Jewish rites.
s G. V. " may." V. A. C. D. E. versions, critics. li Supra 15 : 20, 29.
i G. P. + " that they observe no such thing." V. A. B. k Numb. 6:18; supra 18 : 18.
1 "By upoo^opa is plainly meant the sacrifice." Bloomfield.

acts xx i. 435
28. Men of Israel, help : This is the man who teacheth all men
everywhere against the people, and the law, and this place : and more
over, brought Gentiles** into the temple,25 and hath violated this holy
place. 29. (For they had seen"' with him in the city Trophimus the Ephe-
sian, whom they supposed that Paul had brought into the temple.)
30. And the whole city was in an uproar : and there was a rush of
the people. And they took Paul, and drew him out of the temple,20 and
immediately the doors were shut.27
31. And as they sought to kill him, the report went up to the com
mander of the cohort,28 that all Jerusalem is in confusion.29
32. Who forthwith took with him soldiers, and centurions, and ran
to them.30 And when they saw the commander and the soldiers, they
left off beating31 Paul.
33. Then the commander coming near, took him, and commanded him
to be bound with two chains :32 and demanded who he was, and what he
had done.
34. And in the crowd, some cried one thing, some another. And
when he could not know the certainty on account of the tumult, he com
manded him to be carried into the castle.33
35. And when he was come to the steps, it fell out, that he was car
ried by the soldiers, because of the violence of the people.
30. For the multitude of the people followed after, crying : Away
with him.
37. And as Paul was about to be led into the castle, he saith to the
commander : May I speak something to thee ?31 Who said : Canst thou
speak Greek ?
38. Art not thou that Egyptian, who before these days didst raise a
tumult, and didst lead forth into the desert four thousand cutthroats ?35
31 This is popularly said of one.
2* The Gentiles were only admissible to an outer court: the penalty of passing the barrier, which separated
them from the Jews, was death.
33 In order not to stain it with bloodshed.
31 'To preserve it from profanation.
39 He had charge of a thousand men, as appears from the Greek.
39 These are the words of the report.
30 In a manner to strike terror, and check their violence.
31 They uped staves and stones in this summary punishment, which they were wont to inflict on profaners
of the temple.
33 One for the hands, another for the feet, conformably to the prophecy of Agabus. Supra 5 : 11.
33 Antonia, the citadel of Jerusalem, situated at the angle of the western and northern porticoes of the
temple. See Joseph, de Bello, 1. 5, c. 5. The terms signify the camp, or quarters of the soldiers, who, how
ever, were lodged in this fortress. .
31 This was spoken in Greek, which led the tribune to ask, as it-were, in surprise : Canst thou theu speak
Greek? He took him to be the Egyptian who had caused the uproar, and was surprised to hear him speak
Greek. 35 Josephus states the number to be thirty thousand. A. 20 : 8, 6 ; B. 2 : 13, 5. The commander refers
™ G. P. " before." V. MSS. versions, fathers, Chrys. Bloomfield.

436 acts xxii.
39. But Paul said to him : I am a Jew of Tarsus in Cilicia, a citizen
of no mean city. And I beseech thee suffer me to speak to the people.
40. And when he had given him leave, Paul stood on the stairs, and
beckoned with his hand to the people. And great silence being made,
he spake to them in the Hebrew tongue, saying :

CHAPTER XXII.
WUEN PAUL IN HIS OWN DEFENCE HAD RELATED THE HISTORY OP HIS CONVERSION,
THE JEWS CRT OUT THAT HE SHOULD BE PUT TO DEATH, BECAUSE HE SAID THAT HE
WAS SENT BY GOD TO PREACH TO THE GENTILES. BEING ORDEKED BY THE COM
MANDER TO BE WHIPPED AND PUT TO THE TORTURE, HE WAS SET FREE ON DECLAR
ING HIMSELF A ROMAN CITIZEN.
1. "Brethren1 and fathers,2 hear ye my defence,b which I now make
to you.
2. (And when they heard that he spake to them in the Hebrew
tongue, they kept the more silence.)
3. And he saith : I am0 a Jew, born at Tarsus in Cilicia, but brought
up in this city, at the feet of Gamaliel,3 taught according to the strict11
law of our fathers,*1 zealous for the law,6 as all ye also are this day :5
4. Who persecuted this wayf unto death, binding and delivering into
prisons both men and women,
5. As the high priest doth bear me testimony,6 and all the ancients :h
from whom also I received letters to the brethren, and went to Damas
cus, that I might bring them bound thence to Jerusalem, to be punished.
6. And as I was going and drawing near to Damascus, at midday,
suddenly there shone a great light around me from heaven.
7. And I fell to the ground, and heard a voice saying to me : Saul,
Saul, why persecutest thou Me ?
8. And I answered : "Who art Thou, Lord ? And He said to me : I
am Jesus of Nazareth, whom thou persecutest.
to those only who remained after the defeat of the Egyptian by Felix. He was a false prophet, who led his
followers to Mount Olivet, promising them, that from its summit they should see the walls of Jerusalem fall
at his command. The term used in the text denotes assassins, who employed the dagger.
1 Tbe people generally.
3 The priests and chief men.
3 This has reference to the lower position of scholars, when receiving instruction.
' The law handed down from our fathers — our national law.
3 Paul admits that they have zeal for the Divine honor, but intimates that it is not enlightened.
> Siipra2: 29; 7 : 1. - b Lit. " apology"— rationcm.
c G. P. + " verily." V. A. B. D. E. i P. " perfect manner." V. veritatom.
' G. P. " zealous toward God." V. Beza. f Supra 8 : 3.
s Supra 9 : 2.
' P. " all the estate of the elders." The whole Sanhedrim.

ACTS XXII. 4M7
9. And they who were with me, saw indeed the light,1 but they heard
not0 the voice of Him who spake with me.
10. And I said : What shall I do, Lord ? And the Lord said to ine :
Arise, and go into Damascus, and there thou shalt be told all things
which thou must do.
11. And whereas I did not see for the brightness of that light, being
led by the hand, by my companions, I came into Damascus.
12. And one Ananias, ak man according to the law,7 having good tes
timony of all the Jews, who dwelt there,
13. Came to me, and stood by me, and said to me : Brother Saul,
look up. And the same hour8 I looked up upon him.
14. But he said : The God of our fathers hath foreordained1 thee to
know His will,9 and see the Just One, and hear a voice from His mouth ;
15. For thou shalt be His witness to all men, of those things which
thou hast seen and heard.
16. And now why delayest thou ? Rise up, and be baptized, and
wash away thy sins,10 invoking Hism name.
17. And it came to pass when I was come again to Jerusalem,11 and
was praying in the temple,12 that I was in a trance.13
18. And I saw Him saying" to me : Make haste, and get thee quickly
out of Jerusalem, because they will not receive thy testimony concern
ing Me.
19. And I said : Lord, they know that I imprisoned and beat in
every synagogue, those who believed in Thee.
20. And when the blood of Stephen, Thy witness, was shed, I stood
by, and consented,15 n and kept the garments of those who killed him.16
21. And He said to me : Go, for unto the Gentiles afar off will I
send thee.17
6 So as to distinguish the words.
7 His observance of the law is mentioned to give weight to his acts. He was a convert from Judaism.
" At the moment.
9 The counsels of God are eternal. His gracious choice precedes human effort, although the will is free
under the influence of grace.
10 The apostle is called on to receive baptism, aud by means of it, forgiveness. As his free co-operation was
necessary, he is directed to do that for which his act is required.
11 Three years after his conversion. He spent the interval in Arabia, and at Damascus.
13 This is stated to show that he had not forsaken the worship of the Jews.
13 Transported out of himself.
14 The interchange of verbs of hearing and seeing is not unusual in the Scriptures. St. Paul, however,
saw Him whose voice he heard, since he was thereby enabled to testify to his resurrection.
15 Approved of it.
49 These facts served to show the sincerity of Paul, and the wonderful character of his conversion, so that
there was ground to hope that the Jews would yield to his testimony and preaching. He manifests his affec
tion for his brethren, which prompted him to devote himself to their salvation.
17 God sets aside all reasoning, and intimates His will, that Paul should be employed in the salvation of
the Gentiles.
¦ G. P. "and were afraid." V. A. versions. k G. P. + " devout." V. A.
1 P. " chosen." Syr. " appointed." m G. P. " of the Lord." V. A. E. versions, critics.
n G. P. + " unto his death." V. A. D. E. versions, critics.

438

ACTS XXII.

22. And they heard him until this word, and lifted up their voice,
saying : Away with such a one from the earth, for it is not fit that he
should live.
23. And as they cried out, and threw off their garments,18 and cast
dust into the air,19
24. The commander ordered him to be brought into the castle, and
scourged and tortured :20 to know for what cause they did so cry out
against him.
25. And when they had bound him with thongs,21 Paul said to the
centurion who stood by him i22 Is it lawful for you to scourge a man who
is a Roman, and uncondemned ?
26. When the centurion heard it, he /went to the commander,0 and
told him, saying :p What art thou about to do ? for this man is a Roman
citizen. 27. And the commander corning, said to him : Tell me, art thou a
Roman ? He said : Yes.
28. And the commander answered : I obtained the freedom of this
city with a great sum. And Paul said : But I was born so.23
29. Immediately, therefore, they who were about to torture him with
drew from him. The commander also was afraid, after he understood
that he was a Roman citizen, and because he had bound him.24
30. But on the next day, meaning to know more certainly for what
cause he was accused by the Jews, he loosed him,q and commanded the1
priests, and all the8 council25 to come together ;' and brought forth Paul,
and set him before them.

13 This was done in token of excited feeling.
19 In the East, this is still a way of expressing disapprobation, and raising a mob.
59 Not understanding the Syro-Chaldaic tongue, he did not know what occasion Paul had given for such
tumult, and determined to ascertain it by putting him to the torture. Scourging was the torture which he
designed. 31 To the whipping-post. Lit. " When they had stretched him out for the straps."
23 It was customary with the Romans for a centurion to superintend the execution of any punishment.
39 Some conjecture that his ancestors had obtained the freedom of the city for some military service. From
Pliny it is gathered that Tarsus was a free city, but this did not constitute its inhabitants Roman citizens.'
L. 5, c. 27. It is certain that some Jews had such privileges. Joseph. Antiq. 1. 14, c. 10, g 13.
31 To the whipping-post. He had no fears for having put him in bonds as a prisoner, since he left him still
another day in bonds.
3i The Sanhedrim.
° G. P. " he went and told." V. A. C. E. versions.
p G. " take heed what thou doest." V. A. B. C. E. versions, critics.
18.P. + "from his bands." V. A. C. E. versions.
' G. P. "chief priests." ' G. P. " their." V. A. C. E. versions, critics.
1 P. " to appear." V. A. C. E. versions, fathers, Chrys. Theoph. critics.

acts xxiii. 439

CHAPTER XXIII.
PAUL, IN THE PRESENCE OF THE PRIESTS AND OP THE WHOLE COUNCIL, CALLS THE HIGH
PRIEST, WHO HAD ORDERED HIM TO BE STRUCK ON THE FACE, A WHITENED WALL ; BUT
EXCUSES HIMSELF AS NOT KNOWING THAT HE WAS THE HIGH PRIEST. ON DECLARING
HIMSELF A PHARISEE, AND THAT HE WAS CALLED TO JUDGMENT CONCERNING THE
RESURRECTION OF* THE DEAD, A GREAT DISSENSION AROSE BETWEEN THE PHARISEES
AND SADDUCEES. THE LORD COMFORTS PAUL IN THE NIGHT-TIME, FORETELLING THAT
HE WOULD GIVE TESTIMONY CONCERNING HIM AT ROME LIKEWISE. ON THE DISCOVERY
OF A CONSPIRACY TO KILL PAUL, THE COMMANDER SENDS HIM, UNDER A GUARD OF
SOLDIERS, TO CESAREA, TO THE GOVERNOR, FELIX, WITH A LETTER, WHICH IS HERE SET
FORTH. 1. And Paul, looking steadfastly on the council, said : Brethren, I
have lived1 in all good conscience2 before God, until this present day.
2. And the high priest, Ananias, commanded those who stood by,'to
strike him on the mouth.3
3. Then Paul said to him : God will strike thee,4 thou whited wall.5
And0, thou sittest to judge me according to6 the law, and contrary to
law" dost thou command me to be struck ?
4. And those who stood by said : Revilest thou the high priest of
God? 5. And Paul said : I knew not, brethren, that he is the high priest.7
For it is written : Thou shalt not speak evil of the ruler of thy people.0
6. And Paul, knowing that the one part were Sadducees, and the
other Pharisees, cried out in the council : Brethren, I am a Pharisee,
the son of Pharisees ;a concerning a hope and resurrection of the dead I
am judged.8
7. And when he had so said, a dissension arose between the Phari
sees and the Sadducees : and the multitude was divided.
1 It embraces the entire course of conduct, especially his public office.
3 With sincerity, in conformity with the convictions of bis mind.
3 This was a most outrageous proceeding, contrary to all forms of justice. ,
* This was prophetic. If taken as imprecatory, it arose from zeal for Divinejustice. Five years afterwards,
Ananias perished by the hands of assassins, having been dragged forth from an aqueduct, where he had
concealed himself. Joseph. B. 2, 32.
3 A familiar image of hypocrisy. It may have reference to the white robe worn by Ananias, as was common
with men in office, or otherwise distinguished. -
c Professing so to judge : bound so to do.
7 St. Paul cannot be supposed not to have known that he filled the priestly office ; but according to St. Au
gustin, he did not recognize him as high priest, because this office was now abolished, that Christ might be
recognized as the great Priest of the new dispensation. Michaelis, however, gathers from Josephus, that
Ananias had been deposed, and that at this time the office was vacant, which be usurped.
8 The resurrection of Christ involved the general question, whether the dead rise again. Paul wisely
availed himself of the discordant views ofhis hearers on this point, to destroy their unanimity in attacking
him. He declares himself called to trial concerning the hope which is entertained of a future life, and con
sequently concerning the resurrection, or concerning the hope of resurrection.
a P. " for." Bloomfield : " What then 1" b P. V. B. E. c Exod. 22 : 23.
i G. P. " of a Pharisee." V. A. C. Peschito, critics. Philip. 3 : 5.

440

ACTS XXIII.

8. For the Sadducees say, that there is no resurrection, nor angel,
nor spirit :9 but the Pharisees confess both.10
9. And there arose a great cry. And some0 of the Pharisees, rising
up, strove, saying : We find no evil in this man. What if a spirit, or
an angel, hath spoken to him ?f
10. And when there arose a great dissension, the commander, fearing
lest Paul should be pulled in pieces by them, ordered the soldiers to go
down, and to take him by force from among them, and to bring him into
the castle.
11. And the night' following, the Lord stood by him, and said : Beg
constant :h for as thou hast testified of Me in Jerusalem, so thou must
bear testimony at Rome also.
12. And when day was come, some of the Jews gathered1 together,11
and bound themselves under a curse,12 saying, that they would neither
eat, nor drink, until they had killed Paul.
13. And they were more than forty who had formed this conspiracy:
14. And they came to the chief priests, and the ancients, and said :
We have bound ourselves, under a great curse, to taste nothing till we
have slain Paul.
15. Now, therefore, do ye, with the council, signify to the commander,
that he bring him forth to you,k as if ye meant to know something more
certain concerning him. But we, before he come near,13 are ready to
kill him.
16. But when the son of the sister of Paul heard of their lying in
wait, he came and entered into the castle, and told Paul.
17. And Paul, calling to him one of the centurions, said : Bring this
young man to the commander, for he hath something to tell him.
18. And he, taking him, brought him to the commander, and said :
The prisoner, Paul, desired me to bring unto thee this young man, who
hath something to say to thee.
19. And the commander took him by the hand, and went aside with
him privately, and asked him : What is it that thou hast to tell me ?
20. And' he said : The Jews have agreed to ask i thee, that thou

8 Surviving the body. See Josephus, Antiq. 1. 18, c. 1, § 4.
10 Namely, that there is a resurrection, and that there are angels and spirits. This latter term is specially
understood of departed men, whose spirits survive. Josephus represents them as believing that the soul of
the good passes into another body. Bell. 1. 2, c. 8, § 14.
11 Made a conspiracy.
43 They invoked on themselves great evils in case of breaking their oath.
13 That the council might not be thought cognizant of the design.
' G. P. "the scribes that were of the Pharisees." V. A. B. " some of the scribes of the part of the Phari
sees." f G. P. + "let us not fight against God." V. A. B. C. E. versions, critics, from c. 5 : 39.
S Take courage. h G. P. + " Paul." V. A. C. E. versions.
¦ Supra 19 : 40. k G. P. + " to-morrow." V. A. C. E. versions, from v. 20.

ACTS XXIII. 441
wouldst bring forth Paul to-morrow into the council, as if they meant to
inquire something more certain concerning him.
21. But do not thou give credit to them ; for there lie in wait for
him more than forty men of them, who have bound themselves, by oath,
neither to eat, nor drink, till they have killed him : and they are now
ready, looking for a promise from thee.H
22. The commander, therefore, dismissed the young man, charging
him to tell no man, that he had made known these things to him.
23. Then he called two centurions, and said to them : Make ready
two hundred soldiers, to go as far as Cesarea," and seventy horsemen,
and two hundred spearmen,1 for the third hour of the night ;
24- And provide beasts,16 that they may set Paul on, and bring him
safe to Felix, the governor.17
25. [For he feared, lest, perhaps, the Jews might take him away by
force, and kill him, and he should afterwards be slandered, as if he was
to get money.] And he wrote a letter after this manner :18
26. Claudius Lysias, to the most excellent governor, Felix,19 greeting.
27. This man was taken by the Jews, and about to be killed by them,
when I came in with the soldiery,"1 and rescued him, having understood
that he is a Roman.20
28. And wishing to know the charge which they made against him, I
brought him forth into their council :
29. Whom I found to be accused concerning questions of their law :
but to have nothing laid to his charge worthy of death, or chains ;
30. And when I was told of ambushes, that they" had prepared for
him, I sent0 him to thee, signifying, also, to his accusers, to plead be
fore thee.p Farewell.
31. Then the soldiers, as it was commanded them, took Paul, and
brought him by night to Antipatris.21
32. And the next day, they left the horsemen to go with him, and
returned to the castle.

44 Expecting that he would promise to send Paul to the council.
15 Tbe ordinary residence ofthe governor. w Probably to change horses on the way.
17 He got this title, although he was but deputy.
38 A copy of this official document was procured by Paul.
™ A freedman of Antonia, mother of the Emperor Claudius. His vices are described by Tacitus, Hist. 6, 9, 6.
80 This was not known to Lysias until after be had rescued Paul ; but he took credit to himself, as interfer
ing in behalf of a Roman citizen.
31 This town, anciently called Capharsalama, received its more recent name from Antipater, father of Herod.
The distance was forty-two miles. The journey was begun at nine o'clock, and continued all night, but pro
bably not completed until the day was far advanced.
1 P. V.
m P. " an army." Bloomfield : "the forces under my command."
n G. P. + " the Jews." V. MSS. versions. ° G. P. " straightway." V. A. E. Arm.
P ra. irpos avrov. G. P. -\- "what they had against him."

442 acts xxiv.
33. Who, when they came to Cesarea, and delivered the letter to the
governor, presented Paul also before him.
34. And when he°< had read it, and had asked of what province he
was ; and understood that he was of Cilicia,
35. I will hear thee, said he, when thine accusers are come. And he
commanded him to be kept in the judgment hall22 of Herod.

CHAPTER XXIV.
PAUL BEING ACCUSED BEFORE FELIX, THE GOVERNOR, BY TERTULLUS, THE SPEAKER ON
BEHALF OF THE JEWS, ANSWERS, BY DENYING THE CHARGES MADE AGAINST HIM, BUT
CONFESSES THAT HE IS A CHRISTIAN, AND THAT HE SAID THAT HE WAS CALLED TO
JUDGMENT CONCERNING THE RESURRECTION OF THE DEAD. FELIX, AND HIS WIFE, A
JEWESS, HEAR PAUL TREATING OF THE CHRISTIAN FAITH ; BUT HE NOT RECEIVING
MONEY FROM PAUL, LEFT HIM IN CHAINS, AND WAS SUCCEEDED BY PORTIUS FESTUS.
1. And after five days1 the high priest, Ananias, came down,2 with
some" of the ancients,3 and one Tertullus,4 a pleader,6 who went1 to the
governor against Paul.
2. And Paul,0 being called for, Tertullus began to accuse him, say
ing : Whereas, through thee, we live in much peace,6 and many things
are corrected4 by thy providence,7
3. We accept it always, and in all places,8 most, excellent Felix, with
all thankfulness.
4. But that I may detain thee no longer, I desire thee, of thy clem
ency,9 to hear briefly.
5. We have found this man to be a plague,10 and an exciter of sedi
tions0 among all the Jews, throughout the world, and ringleader [of the
sedition] of the sect of the Nazarenes :n
33 A palace built by Herod the Great, but afterwards used as the residence of the Koman governor. In it
there was a place of confinement for special prisoners.
1 From the time ofthe arrest of Paul. 3 From Jerusalem to Cesarea.
3 Members of the Sanhedrim. 4 A diminutive form of tbe Boman name : Tertius.
6 The Jews were under the necessity of employing a Roman lawyer to plead before a Boman magistrate,
they not being conversant with the forms of proceeding.
G Felix had cleared the province of brigands. Joseph. A. 20 : 8, 4.
7 Felix was praised by Tertullus, as having introduced many reforms into the administration. Prudence
and governing care are ascribed to him.
8 On every side, and everywhere. 9 Condescension, equity.
10 Spreading pestilence by his speeches.
11 The Christians were so styled, contemptuously, by tbe Jews, with reference to our Lord, who was of Na
zareth. q G. P. + " the governor." V. A. E. versions, critics.
- G. P.— V. A. B. E. Arm. Philox. b Informed. c G. P. "he."
i G. P. — "many worthy deeds are done." V. A. E. Calvin.
e G. P. "sedition." V. A. E. Memph.

acts xxiv. 443
6. Who also hath attempted to profane the temple : whom we took,
and would have judged according to our law.
7. But Lysias, the commander, came on us with great violence, and
took him away out of our hands,
8. Commanding his accusers to come to thee : of him,12 by thy own
examination, thou mayest know concerning all these things, whereof we
accuse him.
9. And the Jews also added, and said that these things were so.13
10. Then Paul answered (the governor having made a sign to him to
speak) : Knowing that for many years14 thou hast been judge over this
nation, I will, with good courage, answer for myself.
11. For thou mayest understand that it is not more than twelve days,15
since I went up to worship in Jerusalem :
12. And neither in the temple did they find me disputing with any
man, or causing a concourse of the people, neither in the synagogues,
nor in the city :
13. Neither can they prove to thee the things, whereof they now
accuse me.
14. But this I confess to thee, that after the wayf which they call
heresy,16 so I worship my Fatherg and God,17 believing all things, which
are written in the law and the prophets :
15. And I have hope in God, which these themselves also cherish,
that there shall be a resurrection11 of the just and the unjust.18
16. And herein do I endeavor to have always a conscience without
offence towards God and men.
17. Now after many years,19 I came to bring alms to my nation, and
offerings [and votive gifts].20
18. In which21 acts they found me,1 purified in the temple,k neither
with a crowd, nor with tumult.
19. But1 certain Jews of Asia, who ought to have been here before
thee, and accuse me, if they had anything against me :
12 Lysias, as St. Chrysostom understands it. The orator, to show confidence in his cause, refers to Lysias
for the confirmation ofhis statements, in consequence of which, Felix deferred a decision till Lysias should come.
13 It seems to have been customary for the clients to confirm the statements of their advocate, unless we
suppose that the Jews on this occasion were led by their hostility to Paul, to interpose.
14 Six or more years.
13 Five days had elapsed from the time of his arrest, which had taken place seven days aftor he had come
to Jerusalem.
13 It is not used here in an invidious meaning. It merely implies distinctive views on religious matters.
17 The apostle states this to refute the charge of abandoning the worship ofhis fathers.
13 Many of the Pharisees believed that the just only would arise.
49 About six years. !° To give alms and make offerings.
51 Whilst intent on these pious actions.
I G- <Soo>. V. sectam. Supra 9:2; infra 26 : 5 ; 28 : 22.
S G. P. " the God of my fathers." »6.P. + "of the dead." V. A. E. Sahid. Arm.
' G. P. " certain Jews from Asia :" from next verse. fc Supra 21 : 26.
1 G. P. — V. A. C. E. critics.

444 acts xxiv.
20. Or let these men themselves say, if they found in me any evil,
when I stood™ before the council,22
21. Unless it be for this one expression, which I uttered aloud,
standing among them : Concerning the resurrection of the dead11 am I
judged by you this day.
22. And Felix0 put them off, having most certain knowledge of this
way,23 saying : When Lysias, the commander, shall come down, I will
hear you.p
23. And he commanded the centurion to keep him,q and that he should
be at ease,24 and not to prevent any of his friends from ministering to
him.1 24. And after some days, when Felix came25 with Drusilla, his wife,
who was a Jewess, he sent for Paul, and heard of him the faith which is
in Christ Jesus.'*
25. And as he discoursed of justice and chastity, and of the judgment
to come, Felix26 was terrified, and answered : For the present, go : but
at a convenient time I will call thee.
26. He hoped, also, at the same time, that money would be given
him by Paul ;* for which cause, also, oftentimes he sent for him, and
spake with him.
27. But when two years were ended, Felix had for successor Portius
Festus.27 And Felix, willing to give pleasure to the Jews, left Paul
bound.

32 In the previous examination, before the council at Jerusalem.
23 He knew it to be favorable to peace. From the statements of Paul, he had acquired an accurate know
ledge of the religion of Christ, in its relation to Judaism.
94 To allow him all liberty and indulgence : he remained, however, under military guard, bound by a chain
to a soldier.
23 Felix appears to have been absent from Cesarea for some days, and to have returned in company with
his wife.
33 He was living in adultery, Drusilla having forsaken her husband, AziznSj king of the Emisenes.
37 In the year of Christ 60.
m V. " cum stem." a Supra 23 : 6.
0 G, P. "heard these things." V. A. C. E. versions, critics.
p G. P. " I will know the uttermoBt of your matter." V. A. C. E. versions, critics.
q fi. P. "Paul." V. A. C. E. versions. r G. p. "or come." V. — A. C. E. versions, critics.
' G. P. — V. E. C. versions.
t G. P. " that he might loose him." V. A. C. E. versions, critics.

acts xxv. 445

CHAPTER XXV.
FESTUS DOES NOT COMPLY WITH THE WISHES OF THE JEWS, WHO ARTFULLY DEMANDED
THAT PAUL SHOULD BE LED TO JERUSALEM: BUT AT CESAREA HE HEARS HIS AC
CUSERS AND PAUL IN REPLY, WHO, WHEN ASKED BY FESTUS WHETHER HE WOULD
WISH TO BE TRIED AT JERUSALEM, APPEALS TO CESAR. FESTUS COMMUNICATES THE
CASE OF PAUL TO KING AGRIPPA, WHO WISHES TO HEAR HIM. ON THE FOLLOWING
DAY HE IS BROUGHT BEFORE AGRIPPA AND BERNICE BY ORDER OF FESTUS.
1. Now when Festus was come into the province, after three days he
went up to Jerusalem from Cesarea.
2. And the chief priests" and principal men of the Jews wentb to him
against Paul : and besought him,
3. Asking a favor against him,1 that he would command him to be
brought to Jerusalem, they laying wait in the way to kill him.
4. But Festus answered: That Paul was0 in custody2 in Cesarea: and
that he himself would very shortly depart thither.3
5. Let those, therefore, among you, who are powerful/ saith he, go
down with me and accuse him, if there be any guilt6 in the man.
6. And when he had spent among them no more than eight orf ten
days, he went down to Cesarea, and the next day he sat on the judg
ment seat, and commanded Paul to be brought.
7. Who being brought, the Jews who were come down from Jerusa
lem, stood about him,g objecting many and grievous charges,11 which they
could not prove,
8. 'Paul making answer for himself : Neither against the law of the
Jews, nor against the temple, nor against Cesar, have I offended in any
thing. 9. But Festus, willing to give pleasure to the Jews, answered Paul,
and said : Wilt thou go up to Jerusalem, and there be judged concerning
these things, before me ?4
10. Then Paul said: I stand at the judgment seat of Cesar, where I
ought to be judged : to the Jews I have done no wrong, as thou very
well knowest.

1 They asked to be gratified by his being ordered to Jerusalem.
3 The fact that Paul was a prisoner in Cesarea, was stated as a reason why the trial should take place there.
3 As Festus was soon to leave Jerusalem, there was not time to have Paul brought to trial there.
4 He proposes that Paul should be tried at Jerusalem by the Sanhedrim, as the case regarded religion; but
in his presence, since their sentence needed the imperial sanction to have full effect.
a G. P. " the high priest." V. MSS. versions, fathers, Griesbach.
b P. "informed." Supra 24 : 1. c P. " should be kept." V. Bloomfield.
i P. " able." PersonB of credit and weight. V. Syr. Bloomfield.
e P. « wickedness." A. E. armov f G. P. + " ten." V. A. C. Memph. Arm. critics.
s G. P.— V. A. C. E. versions.
a G. P + " against Paul." V. A. C. Ar. (Erpen) Arm. i G. P. " He." V. A. C. E. versions, critics.

446

ACTS xxv.

11. For if I have injured them, or have clone anything worthy of
death, I do not refuse to die ; but if none of the things whereof they
accuse me subsist, no man can give me overk to them : I appeal to Cesar.5
12. Then Festus, when he had conferred with the council,6 answered:
Hast thou appealed to Cesar ? To Cesar Irhou shalt go.
13. And after some days King Agrippa7 and Bernice8 came down to
Cesarea, to salute Festus.
14. And as they spent there many days, Festus told the king of
Paul,9 saying : A certain man was left prisoner by Felix,
15. About whom, when I was at Jerusalem, the chief priests and the
ancients of the Jews, came unto me,1 desiring judgment against him.10
16. To whom I answered : It is not the custom of the Romans to con
demn any man,m before the accused have his accusers present, and have
opportunity of defence, to meet the charge.11
17. When, therefore, they were come hither, without any delay, on
the day following, sitting on the judgment seat, I commanded the man
to be brought.
18. Against whom, when the accusers stood up, they brought no
charge of things in regard to which I suspected evil.0 .
19. But they had against him certain questions of their own religion,p
and of one Jesus who had died, whom Paul affirmed to be alive.
20. I therefore being astray in a question of this kind,0- asked him
whether he would go to Jerusalem, and there be judged concerning these
things :
21. But Paul, appealing to be reserved for the hearing of Augustus,
I commanded him to be kept, till I might send him to Cesar.
22. And Agrippa said to Festus : I would also hear the man myself.
To-morrow, said he, thou shalt hear him.
23. And on the next day, when Agrippa and Bernice were come with
great pomp, and had entered into the hall of audience,11 with the com-

¦ The apostle rightfully appealed to the heathen emperor, to protect himself against the violence and per
fidy of his own countrymen. Nero reigned at this time.
6 His assessors and advisers, who shared with him in the judicial proceedings. See Cicero, in Verrem:
"concilio tuo dimisBO."
7 He was son of Herod Agrippa, who had put St. James to death. He had been king of Chalcis, and was
at this time kitfg of Trachonitis. See Joseph, de Bello, 1. 2, c. 12.
8 She, though his sister, was reported to be bis concubine.
3 Agrippa being a Jew, and invested with authority to nominate and remove high priests, was competent
to aid Festus in this trial.
10 They demanded a civil sanction for their own sentence.
11 Where prisoners were examined. This, however, was not a formal trial.
k As a matter of favor : infra v. 16.
1 G. P. " informed." Supra 24 : 1 ; 25 : 2. m G. P. + " to die." V. A. C E. versions.
" G. P. V. " crimina." o G. P. " of such things as I supposed."
p The term may be used in a favorable sense. Festus would not apply it unlavorably, whilst addressing a
Jewish king. q p. " questions." G. V.

acts xxvi. 447
manders and principal men of the city, by order of Festus, Paul was
brought. 24. And Festus saith : King Agrippa, and all ye men who are pre
sent together with us, ye see this man, about whom all the multitude of
the Jews pressed me at Jerusalem' [asking and], crying out that he
should no longer live.
25. Yet have I found that he hath committed nothing worthy of
death. But forasmuch as he himself hath appealed to Augustus, I have
determined to send him.
26. Of whom I have nothing certain to write to the lord.12 For
which cause I have brought him forth before you, and especially before
thee, 0 King Agrippa, that examination being made, I may have what
to write.
27. For it seemeth to me unreasonable to send a prisoner, and not to
signify the things laid to his charge.

CHAPTER XXVI.
PAUL DEFENDS HIS CAUSE BEFORE AGRIPPA, GIVING THE HISTORY OF HIS CONVERSION
TO CHRIST, AND SHOWING THAT HE HAD PREACHED TO JEWS AND GENTILES UNDER
DIVINE PROTECTION: HE ANSWERS FESTUS, WHO ALLEGED THAT HE WAS FRANTIC
FROM EXCESS OF LEARNING, AND WISHES ALL TO BE CHRISTIANS. AGRIPPA SAYS
THAT HE MIGHT BE SET AT LIBERTY, HAD HE NOT APPEALED TO CESAR.
1. Then Agrippa saith to Paul : Thou art permitted to speak for thy
self. Then Paul stretching forth his hand, began his defence.
2. I think myself happy, King Agrippa, being to answer for myself
this day before thee, touching all the things whereof I am accused by
the Jews.
3. Especially as thou art cognizant of all the customs and questions1
which are among the Jews : wherefore, I beseech,1 hear me patiently.
4. And my manner of life indeed from my youth, which was from
the first among mine own nation in Jerusalem, all the Jews know :
5. Who knew me from the beginning (if they will give testimony),
that after the strictest" sect2 of our religion I lived, a Pharisee.
6. And now I stand to be judged for the hope of the promise3 that
was made by God to our fathers :
13 This title was given to the Boman emperor, as the Queen of England is styled " Sovereign Lady."
1 Institutes, laws, and rites.
2 Lit. heresy ; but it is here used for a class of religious professors.
3 Of the MeSBiah. 4
' G. P. + "and here." » G. P. + "thee." V. A. E. Arm.
t> Josephus so designates them. B. 1. 1, t. 5, 8, 2.

448 acts xxvi.
7. Unto which our twelve tribes,4 w6rshipping° night and day, hope
to come ;s for which hope, 0 king,d I am accused by the Jews.
8. Why is it thought incredible8 with you, that God should raise the
dead? 9. And I indeed did thinkf that I ought to do many things contrary
to the name of Jesus of Nazareth.
10. Which also I did at Jerusalem, and many of the saints I shut upg
in prisons, having received authority of the chief priests ; and when
they were put to death, I gave my vote.6
11. And oftentimes11 1 punished them in every synagogue, and com
pelled them to blaspheme ;' and raging yet more against them, I perse
cuted them even unto foreign cities.
12. In these circumstances,1 when I was going to Damascus,k with
authority and permission of the chief priests,
13. At midday, 0 king, I saw in the way a light from heaven above
the brightness of the sun, shining around me and those who journeyed
with me.
14. And when we were all fallen down on the ground, I heard a
voice speaking to me in the Hebrew tongue :8 Saul, Saul, why persecu
test thou Me ? It is hard for thee to kick against the goad.
15. And I said : Who art Thou, Lord ? And the Lord1 answered : I
am Jesus, whom thou persecutest.
16. But rise up and stand upon thy feet ; for to this end have I ap
peared to thee, to make thee a minister, and a witness9 of those things
which thou hast seen, and of those things, in which I will appear to
thee,10 17. Delivering thee from the people, and the nations unto which I
now send thee ;
18. To open their eyes, that they may turn from darkness to light,

4 Some individuals of all the tribes joined the tribes which returned from captivity, whilst the bulk ofthe
ten tribes did not return.
3 Hoping that the Messiah would appear.
6 It does not appear that his station entitled him to pronounce judgment ; but he consented and approved
of the sentence. In the case of Stephen he agreed to his death, and in other instances the same may have
occurred. 7 The punishment was inflicted to force them to renounce Christ. It failed of its effect through their con
stancy. Some weak individuals may have yielded to torments.
8 It seems that St. Paul was now speaking in Greek, which language was at this time very generally used.
9 A witness ministering. The apostle was to testify to what he had seen, and to minister to others the
blessings which were imparted to himself through the knowledge of Christ.
10 Revealing Divine mysteries.
c G. P. " instantly." V. Ethiop.
i G. P. + " Agrippa." V. A. C. E. versions. e p. V. critics.
I G. P. + " with myself." ** e Supra 8 : 3.
>i P. " I gave my voice against them." Supra 7 : 59. i Supra 24 : 18.
k Supra 9:2. lfl.P. " He." V. A. C. E. versions.

acts xxvi. 449
and from the power of Satan to God, that they may receive forgiveness
of sins, and a lot among the saints, by faith in Me.
19. Whence, King Agrippa, I was not incredulous to the heavenly
vision :
20. But first to those at Damascus,"1 and at Jerusalem, and through
out all the country of Judea, and to the Gentiles I announced, that they
should repent and turn to God, doing works worthy of penauce.
21. For this cause the Jews, when I was in the temple, seized me,
and went about to kill me.11 n
22. But by the help of God I stand0 unto this day, testifying both to
small and great, saying nothing beyond those things which the prophets
and Moses said should come to pass :12
23. That Christ should suffer, and that He, the first to rise from the
dead, should show light to the people13 and to the Gentiles.
24. As he spake these things [in answer], Festus said with a loud
voice : Paul, thou art beside thyself; much learning doth make thee mad.
25. And Paulp said : I am not mad, most excellent14 Festus, but I
speak words of truth and soberness.
26. For the king knoweth of these things, to whom also I speak with
confidence ; for I am persuaded that none of these things are hidden
from him, for neither was any of these things done in a corner.
27. Believest thou the prophets, King Agrippa ? I know that thou
believest. 28. Then Agrippa said to Paul : In a little15 thou persuadest me to
be a Christian.11
29. And Paul said : I would to God, that both in a little and in
much,' not only thou, but also all who hear me this day, should become
such as I am, except these chains.
30. And8 the king rose up, and the governor, and Bernice, and they
who sat with them.
31. And when they were gone aside, they spake among themselves,.
saying : This man hath done' nothing worthy of death, or of bonds.
32. And Agrippa said to Festus : This man might have been set at
liberty, if he had not appealed to Cesar.16
 1 
11 The apostle ascribes his escape to Divine protection.
13 The teaching of the apostles was the fulfilment of prophecy. 13 Jews.
14 Official titles are given through regard for station, without reference to personal attainments.
15 This is tbe literal rendering ofthe text, which may be understood of a short Bpace of time, or of little- ¦
being wanting to entire conviction of mind. Calvin approves of V., which leaves the sense undetermined.
15 This appeal prevented any farther judicial act ofthe governor.
m Supra 9 : 19; 13 : 14. " Supra 21 : 31.
o P. '• I continue." "V. lit. P G. P. " But he." V, A. E. Tersions.
q Supra 11 ; 26. r V. A. B. E. Tersions.
» G. P. ¦+ " when he had thus spoken." V. — A. versions, Griesbach.
t G. P. " doeth." 29

450 ACTS XXVII.

CHAPTER XXVIL
PAUL IS LED TOWARDS ROME BT JULIUS THE CENTURION, SAILING THROUGH VARIOUS
PLACES. THE WIND BEING CONTRARY, THEY WITH DIFFICULTY REACH A CERTAIN
PLACE IN CRETE, ON LEAVING WHICH THEY MEET WITH A VIOLENT STORM, AS PAUL
HAD FORETOLD. THEY ARE CONSOLED BY HIM BY THE COMMUNICATION OF A REVE
LATION WHICH HE HAD RECEIVED, THAT ALL SHOULD ESCAPE, AND THEY ARE EX
HORTED TO TAKE FOOD. AFTER SHIPWRECK THEY ALL ESCAPE.
1. And when it was determined that hela should sail to Italy, and
that Paul with the other prisoners2 should be delivered11 to a centurion,
named Julius, of the cohort Augusta :
2. Going on board a ship of Adrumetum,3 beginning to sail4 along the
coast of Asia,5 we put to sea ; Aristarchus, a Macedonian of Thessalo
nica, continuing with us. \
3. And the day following we touched at Sidon. And Julius treated
Paul humanely,6 ° and permitted him to go to friends, and to receive
their attention.7
4. And when we had set sail thence, we sailed under Cyprus,8 because
the winds were contrary.9
5. And sailing over the sea of Cilicia and Pamphylia,10 we came to
Lystra,114 which is in Lycia.
6. And there the centurion finding a ship of Alexandria sailing to
Italy, put us on board of it.
7. And when we had sailed slowly many days, and were scarce come
over against Gnidus,12 the wind not suffering us,13 we sailed under Crete
by Salmone.14
8. And with much difficulty sailing by it,15 we came to a certain place
which is called Good-havens,16 near to which was the city of Thalassa.6

1 The order did not extend to Luke, or others who freely accompanied Paul.
3 Prisoners were often sent to Borne. See Joseph, in Vita, § 10.
3 Adramytium in Mysia, opposite to the island of Lesbos, is probably meant.
4 According to the text, the ship was about to sail about the places of Asia.
5 This seems to have been with a view to discover in some of the ports a ship bound for Italy.
5 The favorable opinion which Festns, aided by Agrippa, had formed of Paul, caused him to be treated with
great consideration.
7 Already Christians were found everywhere. i
9 Leaving it to the left, taking their course from its eastern promontory to Cilicia.
9 Shifting, but yet adverse.
10 The portion of the Mediterranean Sea, which was between the island of Cyprus and these provinces, was
so called.
" Lystra is in Lycaonia, far from the coast: Myra is on the coast, in Lycia.
13 A promontory of the peninsula of Caria, or an island near it. It is to the west of Lycia.
18 To pursue a direct course. » They passed along its eastern extremity.
" Doubltag the cape. is 0n the southeast coast of the island.
a G. P. " we." V. Ar. Syr. b G. P. " they delivered."
' Lit. "philanthropically." d g.. p. "Myra." V. A
• G. P. "Lasea."

ACTS XXVII. 451
9. And when much time was spent, and sailing was now dangerous,
because the fastf was now past,17 Paul comforted them,
10. Saying to them : Men, I see that the voyage beginneth to be
with hurt and much damage, not only of the cargo and ship, but also
of our lives.18
11. But the centurion believed the pilot and the master of the ship,
more than the things said by Paul.
12. And whereas it was not a commodious haven to winter in, the
greater part gave counsel to sail thence, if by any means they might
reach Phenice to winter there, which is a haven of Crete, looking to
wards the southwest and northwest.
13. And the south wind gently blowing, thinking that they had ob
tained their purpose,19 when they had loosed from' Asson,20 they sailed
close by Crete.
14. But not long after there arose against it a tempestuousg wind
called Euro-aquilo.21
15. And when the ship was caught, and could riot bear up against
the wind, giving up the ship to the winds, we were driven.22
16. And running under a certain island that is called Cauda,23 h we
had much work to get the boat.24
17. Which, when they had taken up, they used helps,25 undergirding
the ship,26 and fearing lest they should fall into the quicksands,27 they
let down the sail-yard, and so were driven.
18. And we being mightily tossed with the tempest, the next day they
lightened the ship.
19. And the third day they1 cast out with their own hands the tack
ling of the ship.
20. And when neither sun nor stars appeared for many days, and no
small storm lay on us, all hope of our being saved was taken away.
21. And after they had fasted a long time,28 Paul standing forth
17 The autumnal fast of the Jews, being the only fast Divinely appointed. It began on the tenth of the
month of Tisri, which generally fell in the latter end of September, or beginning of October. The equinoctial
gales of autumn happen about this time.
18 These were in imminent danger.
19 The object which they had in view, namely, a favorable vessel to reach Phenice.
39 It is thought to mean nearer. V. takes it as a proper name.
21 The northeast wind. Sailors in the Levant still call Tuffbne, a wind blowing in every direction.
53 Drifted before the wind, without being able to steer their course.
23 The modern name is Gozzo : it lies to the south of Crete.
34 Get the boat on deck, which was fastened to the stern, as was the custom with Oriental seamen.
25 Means for strengthening the ship.
29 By means of thick cables, to keep the timbers together.
27 There were two great sand-banks on the coast of Africa, which were the more dangerous, because they
varied their situation. They were, indeed, far away; but, from the violence of the winds, there was reason
to fear lest the ship should be carried there.
38 From disrelish of food, through a feeling of impending danger.
f Lev. 16 : 29; 23 : 27. S G. P. "Buroclydon." V. A. critics. G. rvQavutd; .
a G. P. "Clauda." ' G. P. "we." V. A. B.

452 acts xxvii.
in the midst of them, said : Ye ought, indeed, 0 men, to have hearkened
to me, and not to have loosed from Crete, and have saved29 this harm
and loss.1
22. And now I exhort you to be of good heart, for there shall be no
loss of life among you, but only of the ship.
23. For an angel of God, whose I am, and whom I worship, stood by
me this night,
24'. Saying: Fear not, Paul, thou must be brought before Cesar:
and behold, God hath given thee30 all those who sail with thee.
25. Wherefore, men, be of good heart, for I believe God, that it shall
so be, as it hath been told me.
26. And we must come unto11 a certain island.
27. But after the fourteenth night was come, as we were sailing in
the Adriatic,31 about midnight, the sailors thought that some land was
near. 28. Who also sounded, and found twenty fathoms : and when they
had gone on a little'further,1 they found fifteen fathoms.
29. Then fearing lest we should fallm upon rough places,11 they cast
four anchors out of the stern,32 and longed for day.33
30. But as the sailors sought to flee out of the ship, having let down
the boat into the sea, under pretence that they were about to extend
the anchors34 out of the prow of the ship,35
31. Paul said to the centurion and to the soldiers : Unless these stay
in the ship, ye cannot be saved.36
32. Then the soldiers cut off the ropes of the boat, and let her fall
off. 33. And when it began to be day, Paul besought them all to take

27 They might have escaped the danger, and so might have been gainers by following his advice. We may
be said to gain what we avoid losing.
30 Granted to thy prayers. It is the order of Divine Providence to grant favors in consideration of the
merits and prayers of the servants of God. " He showed," says Calvin, " His favor towards Paul, by pre
serving the lives of many ; thereby bearing testimony to his piety, that the majesty of the gospel might
shine forth."
31 At that time this comprehended, besides that which is strictly so called, the Sicilian and Ionian Seas, as
Strabo testifies.
33 It was customary in ancient times to cast anchors from the stern, and from the four corners ofthe ship.
See Cesar, Bell. 104 : 25.
33 Their anxiety is represented by their prayers, that day might break.
31 They pretended that they wishe'd to lay them at some distance from the ship, and therefore must go
into the boat.
3S The forecastle.
33 God, who promised that all should escape, required them to use the means of safety, with which he fur
nished them. '
' Supra v. 10. k G. P. " be cast upon."
1 G. P. + " they sounded again."
m G. P. " lest they should have fallen." V. A. B. C. versions, critics.
¦> P. " rocks."

ACTS XXVII. 453
food, saying : This day is the fourteenth day that ye wait, and remain
fasting, having taken nothing.37
34. Wherefore, I pray you to take food for your health's38 sake, for
not the hair of the head of any of you shall perish.0
35. And when he had said these things, he took bread and gave
thanks to God in the sight of all, and when he had broken it, he began
to eat.
36. Then were they all of better courage, and they also took food.
37. And in the ship, we were in all two hundred and seventy-six
souls. 38. And when they had eaten enough, they lightened the ship, and
cast out the wheat39 into the sea.
39. And when it was day, they knew not the land : but they dis
covered a certain inlet that had a beach, into which they wished, if they
could,p to thrust the ship.
40. And when they had removed40 the anchors, they committed them
selves to the sea,41 and loosed withal the rudder-bands i42 and hoisted
up the mainsail43 to the wind, and made towards shore.
41. And when we were fallen into a place where two currents met,44
they ran the ship aground : and the prow indeed stuck fast, and re
mained immovable : but the stern was broken by the violence of the
sea.q 42. And the counsel of the soldiers was to kill the prisoners, lest any
of them swimming out should escape.45
43. But the centurion, willing to save Paul, forbade it to be done,1
and commanded that they who could swim, should cast themselves first
into the sea [and save themselves], and get to land.
44. And the rest, some [they carried] on boards, and sftme on things
of the ship. And so all got safe to land.
37 Some take this to be a popular mode of speaking, implying that during that time they had not taken
their usual meals: hut it is possible that fear and excitement prevented their taking food the whole time.
Life is maintained without food for a length of time under extraordinary excitement.
99 Food would give them strength to make the necessary efforts for their escape from the danger. Safety
might better represent the meaning.
33 They had already twice lighted the vessel, hy throwing away the cargo and tackling,
40 Schott renders it cut off around : " anchoras circumcirca abscissas."
44 Bloomfield maintains that the meaning is, they let them go, that is, they left the anchors in the water,
having cut them loose from the ship. ,
42 It appears that there were two rudders to large ships, such as this, which were fastened by bands, on
loosing which, the rudders sunk into the sea, and rendered the ship less liable to be overset.
43 It is thought to denote a small sail towards the prow.
44 It may be understood of a spit of sand under water, dividing the waters, giving to the current the ap
pearance of two seas.
4S It was disgraceful for Roman soldiers to suffer their prisoners to escape.
° G. P. "fall." V. A. B. C. versions, Bloomfield. p G. P. "if it were possible." V. criticf.
1 G. P. " of the waves." B. — r p. " kept them from their purpose."

454 acts xxviii.

CHAPTER XXVIII.
PAUL AND HIS COMPANIONS ARE TREATED KINDLY BY THE BARBARIANS IN THE ISLAND
OF MELITA, IN WHICH PAUL, ALTHOUGH BITTEN BY A SERPENT, SUFFERED NO HURT.
HE RESTORES TO HEALTH THE FATHER OF PUBLIUS, PRINCE OF THE ISLAND, AND
CURES MANY OTHERS. SAILING THENCE, THEY FINALLY REACH ROME, WHERE PAUL
ASSEMBLING THE CHIEF MEN AMONG THE JEWS, EXPLAINS THE REASON WHY HE AP
PEALED TO CESAR. ON A DAY APPOINTED BY THEM HE PREACHES CONCERNING
CHRIST, BUT FEW BELIEVING, PAUL SHOWS THAT THIS FACT ALSO HAD BEEN FORE
TOLD BY ISAIAH. DURING TWO YEARS HE CONTINUES TO PREACH TO ALL WHO AP
PROACH HIM, OF FAITH IN CHRIST.
1. And when we had got safe, then wea knew that the island was
called Melita.1 But the barbarians2 showed us no common humanity .b
2. For they kindled a fire, and refreshed us all, because of the rain
which was falling,3 and of the cold.4
3. And when Paul had gathered together a bundle of sticks,5 and had
laid them on the fire, a viper came out of the heat,6 and fastened on his
hand. 4. And when the barbarians saw the reptile hang on his hand, they
said one to another : Undoubtedly this man is a murderer,7 whom,
although he hath escaped the sea, vengeance8 doth not suffer to live.9
5. And he indeed shook off the reptile into the fire, and suffered no
harm. 6. But they supposed that he would swell up, and suddenly fall down
dead. But expecting long, and seeing that there came no harm to him,
they changed their minds, and said, that he was a god.
7. Now in 'these places were possessions of the chief10 of the island,
named Publius, who receiving us, entertained us courteously for three
days.

1 It is commonly thought to be Malta, although Bryant takes it to be an island in the Illyrian Gulf.
3 This term was applied by the Greeks and Romans to the other nations generally. St. Luke uses it of the
inhabitants of this island, who were of Carthaginian origin, and, as we may presume from the term, not
civilized. The Romans had the dominion of it, but the ancient race was not extinct.
3 After a storm, as well as during its continuance, heavy rain is wont to fall.
4 Those who had swam to shore, or who had been carried on planks, suffered intense cold from long ex
posure. 5 The apostle, equally as the other passengers, was actively employed in gathering brushwood, to throw on
the fire,
6 Vipers conceal themselves oftentimes under brushwood. The heat forced this one out. There are no
venomous animals at present in Malta.
1 The suspicion of murder seems to have arisen from the part which was attacked; the hand was supposed
to have shed blood.
8 The heathens had the idea of Divine justice, although they disfigured and misapplied it.
3 They looked on his death as certain. The poison of some vipers brings on death instantaneously.
10 Governor, or prefect. He was dependent on the Pretor of Sicily at this time.
» G. P. "they." V. A. B. b Lit. "philanthropy."

acts xxviii. 455
8. And it happened that the father of Publius lay sick of fever, and
of dysentery. To whom Paul entered in, and when he had prayed, and
laid his hands on him, he healed him.
9. Which being done, all" in the island who had diseases came, and
were healed :
10. Who also honored us with many honors, and when we were about
to set sail, loaded us with such things as were necessary.11
11. And after three months,12 we sailed in an Alexandrian ship, with
the sign of the Castores," which had wintered in the island.
12. And when we were come to Syracuse, we remained there three
days. 13. Thence coasting about the shore,14 we came to Rhegium : and
after one day, the south wind blew, and we came the second day to
Puteoli ;15
14. Where we found brethren, and were desired to remain with them
seven days : and so we went towards Rome.
15. And thence when the brethren heard of us,16 they came to meet
us as far as Appii Forum17 and the Three Taverns,18 whom when Paul
saw, he gave thanks to God, and took courage.19
16. And when we were come to Rome,* Paul was suffered to dwell by
himself,20 with a soldier who kept him.21
17. And after the third day, he" called together the chief of the
Jews. And when they were assembled, he said to them : Brethren,
although I have done nothing against the people, or the customf of our
fathers, I was delivered prisoner from Jerusalem into the hands of the
Romans,22 18. Who, when they had examined me, would have released me, be
cause there was no cause of death in me :

11 Provisions and articles of clothing.
13 When winter was over. |
" The two brothers, Castor and Pollux, who were supposed to succor those in danger of shipwreck, were
represented on the prow, in painting or bas relief.
14 There were many promontories to be doubled.
" Pozzuoli, in Campania. This was a favorite port, frequented by ships from Alexandria. See Strabo, 1.
17, p. 793 ; Seneca, ep. 77 ; Sueton. in Aug. c. 98.
49 Heard, probably by letter, of their approach.
17 An advanced band of those who came to welcome him, met him at Forum Appii, where the canal over
the Pontine marshes terminated. This was a mark of extraordinary respect.
49 Others awaited him here, about ten miles from the former place. It got its name from three retail shops,
in which eatables and drinkables were sold. It was situated where the road from Velletri enters into the
Pontine marshes.
13 He was animated with new vigor.
30 In private lodgings.
" To whom he was fastened by a chain. Seneca, ep. 5 ; TJlpian, LI; De. Custod. et Exhib. Reor.
K The efforts of the Jews against him, resulted in his falling into the hands of the Romans.
c B. P. "others."
3 G. P. + "the centurion delivered the prisoners to the captain of the guard." V. A. B. versions.
e G. P. + " Paul." V. A. versions, Griesbach. f G. P. " customs."

456 acts xxviii.
19. But since the Jews opposed it, I was constrained to appeal to
Cesar, not that I had anything whereof to accuse my nation.23
20. For this reason then I asked to see and address you ; because
for the hope of Israel24 I am bound with this chain.
21. But they said to him: We neither received letters concerning
thee, from Judea ; nor did any one of the brethren come hither, to report
or speak any evil of thee.
22. But we desire to hear from thee, what thou thinkest : for as con
cerning this sect,8 we know that it is everywhere opposed.
23. And when they had appointed him a day, many came to him to
his lodging, to whom he expounded, and testified the kingdom of God,.25
persuading them concerning Jesus, out of the law of Moses and the
prophets, from morning until evening.
24. And some believed the things that were said, and some did not
believe. 25. And when they did not agree among themselves, they departed,
after Paul had spoken this one word :26 Well did the Holy Spirit speak
to our fathers through Isaiah the prophet,
26. Saying : Go to this people, and say to them : With hearing ye
will hear, and will not understand : and seeing, ye will see, and will
not perceive :
27. For the heart of this people is grown gross, and with their ears
have they heard heavily, and their eyes they have shut: lest they
should see with their eyes, and hear with their ears, and understand
with their heart, and should be converted, and I should heal them.
28. Be it known, therefore, to you, that this salvation of God is sent
to the Gentiles, and they will hear it.
29. And when he had said these things', the Jews went out from him,
and had much discussion among themselves.
30. And heh remained two whole years in his own hired lodgings :
and he received all who came to him,
31. Preaching the kingdom of God, and teaching the things which
concern the Lord Jesus Christ, with all confidence, without prohibi
tion.27

23 Not with a view to accuse them. He certainly had many grounds of complaint against them.
34 The hope of a Liberator, which Israel cherished.
2S Testifying to the establishment of the Church.
** As it were the final observation.
21 It appears that no effort was made to have the appeal beard. Paul was in military custody, but with so
much indulgence that it resembled libera custodia.
e Supra 24 : 14. h Q. P. " Paul." V. A. B. E. versions, critics.

GENERAL INTRODUCTION
TO THE EPISTLES OF SAINT PAUL.

The Epistles of St. Paul furnish us with most important instructions
on the doctrines of faith, and on the practical duties of the Christian
life. Addressing the faithful of various local churches, he recalls to
their minds many truths which in his preaching he had already delivered,
and develops more fully some, which before he had not occasion to
unfold. With earnestness and vehemence he rebukes the disorderly,
a,nd chastises them with the spiritual rod, using his power, however, for
the benefit and conversion of the delinquents, not for their destruction.
It is impossible to read his writings, and not feel that he speaks as a
messenger of God to men, only solicitous to deliver his message in its
integrity, and to win his hearers to obedience. There are, indeed, in
his Epistles, many things hard to be understood, on account of the sub
limity of the matters of which he treats, and of the incidental refer
ences to his oral teaching, as also by reason of the ardor of his spirit,
whereby he rapidly glances at many objects in succession ; but they
abound in edification, and tend to enkindle in the heart a tender love
for our Redeemer, and for our fellow-men. The study of his writings
is best calculated to form the Christian priest to the high duties of his
calling, and especially to the dignified announcement of the word of
God. St. Chrysostom did not hesitate to avow, that whatever knowledge
of Divine things he possessed, was derived from this study, which he
pursued with devout affection. He exhorted the laity, likewise, to
nourish their souls with the meditation of the maxims of piety and
mysteries of faith presented by the apostle, assuring them, that from
the frequent perusal of his writings, they would become thoroughly im
bued with a Christian spirit. Since, however, they are wrested by the
unlearned and unstable to their own perdition, we must not rashly
plunge into those depths of the Divine counsels, which it is not given
to man to fathom ; but guided in all things by the light of faith, we
must captivate our understandings to Christ, and glorify Him by strict,
fidelity to His precepts.

PREFACE
TO THE EPISTLE TO THE ROMANS.

This letter has been placed at the head of the letters of St. Paul, on
account of the dignity ofthe Roman Church, to the faithful of which it
is addressed. It is probaby sixth in the order of time, having been
written in the year 58, from Corinth, or Cenchrea, and sent by Phebe,
a deaconess of this latter place. The apostle, when writing it, pur
posed, after a journey to Jerusalem, to go to Rome, and thence to
Spain. Being arrested in the holy city, he was carried to Rome as a
prisoner, where, nevertheless, he effectually preached the Gospel. The
number of Christians in this city was already very great, and their
faith was celebrated. The Jewish converts had been banished in the
early part of the reign of Claudius, with the Jews, with whom they
were confounded, on a charge of tumult in reference to Christ : " Im-
pulsore chresto assidue tumultuantes Roma expulit" (Suetonius in Vita
Claudii, c. 25 ) ; but they had returned in the early part of the reign
of Nero, which was marked by clemency. The apostle wrote to estab
lish perfect harmony among all classes, whether gathered from the
heathen or Jewish ranks, and to show that all were equally entitled to
Christian privileges. He pointed out the sinfulness, both original and
actual, of all mankind, and insisted on the nature of grace, which is a
free gift of Divine bounty, unmerited by any act of man. Tertius, pro
bably a Roman, wrote the letter (ch. 16 : 22), under the dictation of
the apostle. It was written in Greek, which, at that time, was gene
rally spoken in Rome, as well as throughout a great part of the East.
From the silence of St. Paul as to St. Peter, some infer that this
apostle had not yet visited Rome ; but as St. Irenaeus and the ancients
generally, refer the foundation of the Roman Church to both apostles,
it is thought that St. Peter had left the city in consequence of the edict
of Claudius, and had not yet returned. The many acquaintances whom
St. Paul salutes, were Asiatics who had gone to Rome, or Romans who
had visited the East, chiefly during the reign of Claudius.
This letter explains the Divine economy in regard to Jews and Gen-

460 preface.
tiles before the coming of Christ, and shows the general' guilt of men,
which rendered them unworthy of Divine favor. To obviate a plausible
objection taken from the apparent failure of the prophecies, the apostle
shows that the promises made to the seed of Abraham, or Israel, were
not confined to their natural posterity, although even in them they were
partially accomplished. " Many inquired," says St. Chrysostom, " why
those who had received the promise had fallen away, and others, who
had not even heard of it, had been saved in preference to them." (Horn.
16, in ep. ad Rom.). This letter is one of the most difficult, as it treats
of the dispensation of grace, in which we have to adqre the unsearchable
counsels of God.

THE EPISTLE OF BLESSED PAUL THE APOSTLE

ROMANS.

CHAPTER I.
PAUL, HAVING SET FORTH HIS EVANGELICAL OFFICE, THROUGH GREAT ZEAL FOR PREACH
ING THE GOSPEL, WISHED TO VISIT THE ROMANS. HE SHOWS THAT THE HEATHENS, WHO
KNOWING GOD FROM THE CREATURES, HAD NEVERTHELESS NEGLECTED HIS WORSHIP, TO
ADORE THE IMAGES OF CREATURES, HAD BEEN JUSTLY FORSAKEN BY HIM, AND HAD
FALLEN INTO ABOMINABLE CRIMES, WHICH HE SPECIFIES, IN PUNISHMENT OF THEIR
IDOLATRY. 1. Paul,1 a servant2 of Jesus Christ, an apostle,3 called,4 set aparta
for the gospeP of God,5
2. Which He had promised before by His prophets in the Holy
Scriptures6 3. Concerning His Son, who was made7 [to Him] of the seed of David
according to the flesh,8
4. Who was predestinated9 c the Son of God in power,10 according to
1 He prefixes his name, as St. Chrysostom observes, because he was writing to persons at a distance.
Moses and the evangelists had no need of declaring their authorship, since they handed their works to those
present. 2 A bondman— bound and devoted to His service.
3 A messenger of Christ.
4 The immediate and extraordinary character of the call is intimated. St. Chrysostom says: "He every
where styles himself 'called* through a feeling of gratitude, for he did not seek and acquire the office, but
he came to it through obedience."
6 To proclaim it, and impart its blessings.
6 The gospel was not absolutely new: it had been shadowed forth in the ancient Scriptures. This was
among the greatest evidences of its truth and divinity, which accordingly the apostle places before the Koman
Christians to strengthen their faith.
7 Born. The human nature of Christ was created. The Son of God, who is eternal, was born according to
the flesh. .
8 In His human nature.
3 It was important to impress on their minds that all that had happened to Christ, was in accordance with
the eternal counsels, and that His Divine character was fully manifested, notwithstanding the humiliations
which He endured. St. Chrysostom explains the term as meaning that Christ was " shown, manifested,
judged,, and acknowledged by the judgment and consent of all, by the prophets, by the supernatural gene
ration of His flesh, by the power displayed in His miracles, by the Spirit, whereby He imparted sanctifica
tion, by His resurrection, whereby He destroyed the empire of death."
10 By miraculous energy.
» Acts 13 : 2. b Gal. 1 : 16. <= G. P. "declared." V. B. Irenaeus, Tertullian.

462 ROMANS I.
the spirit of holiness,11 by the resurrection from the dead12 of Jesus
Christ our Lord:13
• 5. By whom we have received grace11 and apostleship for obedience
to the faith,15 in all nations16 for His name,17
6. Among whom are ye also18 the called19 of Jesus Christ :
7. To all, who are at Kome, the beloved of God, called20 to le saints.d
Grace21 to you and peace22 from God our Father, and the Lord Jesus
Christ.23 8. First,24 indeed, I give thanks25 to my26 God through Jesus Christ27
for you all, because your faith is spoken of in the whole world.28
9. For God, whom I serve29 in my spirit,30 in the gospel,31 of His
Son, is mye witness,32 that without ceasing I make mention33 of you
10. Always in my prayers: beseeching, if by any means at length,34
11 This may be understood of that sanctity and perfection with which His sacred humanity was replenished
—the evidence of the assumption by a Divine Person to a state of intimate union, which divines call hypo-
statical, that is, personal. St. Augustin understands it of the gifts of the Spirit, which the apostles andfaith-
ful received after the resurrection of Christ. Expos, quarundem quoest, in ep. ad Horn.
13 The resurrection of Christ proved Him to be the Son of God, as He had declared Himself.
13 These words are connected with the first words of the third verse, and the intervening words are paren
thetical, so that it reads : " concerning His Son — Jesus Christ our Lord."
14 For personal sanctification: or "grace of apostleship."
11 To lead others to the faith — to induce them to obey God, by believing His gospel.
16 The gospel was to be preached in all nations — the apostleship was universal.
17 For His glory.
18 " See how free from flattery is the soul of Paul. Addressing the Romans, who sat as it were on the sum
mit of the world, he ascribes nothing more to them than to the other nations." St. Chrysostom.
13 Called hy grace to the faith. " He does not use this term bo often without purpose : but with a view to
remind them of the gift." Idem.
30 The meaning is not merely that they received this appellation, but that hy their vocation to Christianity,
they were purified from sin, sanctified, and devoted to God.
21 The Divine gift which sanctifies the soul.
23 This includes every blessing: it may here specially mean union, harmony of sentiment, and affection.
33 The name Christ naturally recalls Him to our mind as Teacher and Redeemer: in which relations He is
distinguished from God, the Supreme Being, considered in Himself, although He also is true God, incarnate.
Grace and peace come from Him as the meritorious cause of every blessing which we receive. As God He
is their source. St. Cyril of Alexandria, and other Greek fathers, use this passage to prove his Divinity.
31 The first thing that occurs to him before entering on his subject. He conciliates the affection of his
readers, by rejoicing in their faith.
ss As for a favor bestowed. He regards it as if conferred on himself.
90 This indicates special affection and devotedness. God — the universal Father and Lord — is, as it were,
appropriated by each true worshipper and lover.
37 Christ again is presented to us as the Great Mediator, through whom alone thanksgiving and praise can
be acceptable. These are directed to Him likewise, as God, with the Father and Holy Spirit.
38 At this early period, the faith was already widely spread, so that the apostle could use this expression,
as if it were everywhere known. Its diffusion, however, was not absolutely universal, and the number of
its professors in many places was very email. All the faithful spoke in admiration of the lively faith of the
Roman believers. It was the more wonderful, inasmuch as the pride of philosophy and the spirit of domi
nation combined with the rampant superstitions and vices, to exclude Christianity.
35 Worship.
30 Interiorly as well as exteriorly, with the spirit and heart.
31 Announcing it.
33 This appeal to the Deity is to assure the Romans of the sincerity of his affection : "They are words of
apostolic tenderness, a declaration of paternal solicitude." St. Chrysostom.
" Have you present to my memory.
'* Tbe difficulties that might indefinitely delay the accomplishment ofhis wish, are intimated hy these va
rious particles. d Acts 26 : 18. e pdv. V. mihi. B. D. G. versions.

ROMANS I. 463
by the will of God, I may, at some time, have a prosperous journey35 to
come to you.
11. For I long to see you, that I may impart to you some spiritual
gift,36 that ye may be strengthened ;37
12. That is, I may be comforted together with you,38 by that which
is common to us both, your faith and mine.39
13. And I would1 not have you ignorant,40 brethren, that I have often
purposed to come unto you (and I have been hindered hitherto), that I
may have some fruit among you,41 even as among other Gentiles.42
14. To Greeks43 and barbarians,44 to the wise and the unwise,45 1 am
a debtor.46 15. So (as much as is in me), I am ready to preach the gospel to you
also, who are at Rome.47
16. For I am not ashamed48 ofthe gospel. g For it is the power of God to
salvation to every one who believeth, to the Jew first,49 h and to the Greek.50
17. For in it the justice1 of God51 is revealed by faith unto faith,52 as
it is written : And the just man by faithk liveth.53
34 His entire dependence on the Divine will is expressed.
K Instruction or exhortation, or any sacred rite by which grace is imparted.
31 Strengthened in faith and in your attachment to Christianity : " He insinuates that they stood much in
need of correction." St. Chrysostom.
38 To take from his previous words all appearance of arrogance or reproach, he intimates that he hopes to
derive spiritual comfort and strength from the interview, on witnessing their faith. " He lessens the seve
rity of his language, that it may be well received." Idem.
39 The faith of the teacher and of his hearers is the same. The apostles believed the same truths as the
faithful generally, and for the same motive, namely, because God had revealed them.
4°; I wish you to know. The apostle frequently uses this phrase to excite attention.
41 Some fruit of apostolic labors — to gain some to the faith — to strengthen the faithful — to excite them to
fervor. He was not prompted by curiosity to see the imperial city.
43 As he had labored successfully elsewhere among the heathen.
43 The Greeks are here put for civilized nations. As the Greek language prevailed generally among them
from the reign of Alexander, a Greek designated any civilized man. The apostle preferred this appellation
to that of Romans, to avoid offence in describing their disorders.
44 This term was applied by the Greeks to all nations different from their own. It here meanB " uncivil
ized." 44 These terms seem intended to explain the former. The wise are those who cultivate science, or at least
are civilized ; the senseless are the ignorant, who are brutifieel by the indulgence of their natural propensi
ties. 4U A debtor of the gospel — bound to preach it to them.
47 They were not expressly included in either class.
48 This may be equivalent to " I glory :" or, as St. Chrysostom conjectures, it may imply a reproach to those
who were ashamed of the worship of a crucified Redeemer. The Romans were proud and boastful.
43 Because first to be proclaimed to the Jew, as of the race of Abraham, to whom the promises were made.
w Any Gentile. The Hebrews divided the human race into Jews and Gentiles. After the Jew, the Gentile
was to hear the gospel.
" That by which God makes men just, imparting to them grace. " The justice of God is not that by which
He is just, but that wherewith He clothes man, when He justifies the impious." St. Aug. de Spir. et Gra
tia, c. 9.
w Divine justice is manifested by faith, which recognizes it aa declared by Christ and His apostles, unto
faith, to its increase and perfection. St. Chrysostom understands the apostle as referring to the faith of the
ancient patriarchs, which prepared for the Christian revelation : "He confirms his discourse by the ancient
Testament : and in the first place by a short phrase he opens the immense ocean of sacred history to'him who
can see: for saying: 'from faith to faith,' he refers the hearer to all the dispensations of God in the old law,
which, writing to the Hebrews, he details with great wisdom."
63 The prophet literally speaks of the invasion of Judea by the Chaldeans, and urges full belief in bis pre-
f Infra 11 : 25 ; 1 Cor. 10 : 1 ; 12 : 1. s G. P. + " of Christ." V. A. B. C. D. E. G. versions, fathers, critics.
b Acts 13 : 46. i P. "righteousness." k Hab. 2 : 4; Gal. 3 : 11; Heb. 10 : 38.

464 ROMANS I.
18. For the wrath of God is revealed from heaven against all im
piety and injustice of those men, who detain the truth [of God] in in
justice :54
19. Because that which is known of God,55 is manifest in them. For
God hath manifested it to them.56
20. For His invisible things,57 from the creation of the world are
clearly seen, being understood by those things that are made : His eter
nal power also and Divinity :5S so that they are inexcusable.
21. Because, when they. knew God, they did not glorify Him as God,
or give thanks :59 but they became foolish1 in their thoughts,60 and their
senseless heart61 was darkened :m
22. For saying, that they were wise, they became fools.62
23. And changed the glory of the incorruptible63 God into the like
ness11 of an image64 of corruptible man, and of birds, and four-footed
beasts, and creeping things.65
24. Wherefore,0 God gave them up66 to the lusts of their hearts, to
uncleanness: shamefully to* abuse their own bodies among themselves :p
25. Who changed the truth of God into a lie :67 and worshipped and
served the creature, rather than68 the Creator, who is blessed forever.
Amen.69

diction, saying, that he who does not believe it, shall not be right in himself, whilst tbe believer shall live by
his faith, probably because hiB belief will prompt him to use means for escaping the calamity. In its allego
rical sense, as applied by the apostle, it signifies that the believer in revealed truth shall enjoy spiritual life;
faith being the principle of all his actions, and shall attain thereby to life eternal. St. Chrysostom explains
it of the latter. The text is: "He who isjust by faith shall live."
54 He censures the Pagan philosophers, who knowing the true God, did not acknowledge and worship Him,
but followed their corrupt inclinations, and the perverse examples of others.
" What may be known of God from His works:
SG By the light of reason, and the inspiration of grace. M His attributes.
58 These are the invisible things which are manifested.
68 For the knowledge, or gifts received.
60 The thoughts of proud men, who, relying on their own intellect, indulge speculation on Divine things,
are generally absurd. They clothe their vain fancies with the garb of philosophy, and frown down all oppo
sition to their theories, as betraying gross ignorance.
61 Mind.
63 This was verified in the ancient philosophers, and it is still true of those who, rejecting revelation, un
dertake to form systems concerning the world and its government by the Creator.
63 God being Spirit, is incapable of corruption, as He has no parts. The simplicity of His nature, as well
as His necessary and eternal existence, was declared by the Scholastics, who called Him "a most pure act."
" This is equivalent to " likeness and image."
6S It is almost incredible that men could have given Divine honors to such base things.
66 By withdrawing His grace, which might enable them to resist these temptations. The withdrawal was
provoked by their resistance to graces already given, and by wilful neglect of His worship. " The expression,
'He gave them up,' is to be understood of leaving them to the desires of their hearts." St. Augustin.
07 Because they changed the true God into an idol, transferring to it the homage due to Him.
68 In preference to— to the exclusion of the Creator.
G9 It was customary with the Hebrews on mentioning God with emphasis, to add a doxology. "Amen." is
here used as a confirmatory term : Be it so.
l Eph. 4 : 17. m Jer. 10 : 14.
n P. "into an image made like to."
° G. P. « also." V. A. B. C. Exod. 22 : 4 ; Ps. 105 : 20 ; Jer. 2 : 11.
P Infra 27, "one towards another."

ROMANS I. 465
26. Therefore God hath delivered them over to shameful passions.
For their women changed the natural use into that use which is against
nature.70 27. And in like manner the 'men also, leaving the natural use of the
female, burned in their lusts,*1 one towards another, men with men work
ing that which is base,71 and receiving in themselves the recompense72
which was due to their error.73
28. And as they cared not to have God in their knowledge,74 God
delivered them up to a reprobate sense, to do things which are not be
coming,75 29. Being filled with all iniquity, malice, fornication,r avarice, wick
edness, full of envy, murder, strife, guile, malignity, whisperers,
30. Slanderers, hateful to God,76 contumelious,8 proud, boastful, in
ventors of evil things, disobedient to parents,77
31. Foolish,78 disorderly,79 without affection,80 without fidelity,81 with
out mercy.82
32. Who, knowing the judgment83 fc of God, [did not understand]11 that
they who do such things are worthy of death, and not only they who do
them, but they also who consent to those who do them.84v

10 The unnatural excesses of the heathen women are alleged among the worst results of a false philosophy:
the men failing to give them proper moral principles for their guidance.
11 The proofs of the prevalence of these abominations abound in the heathen writers.
13 Shameful and painful disease.
13 Error is here understood by some to mean idolatry: but it may be taken as a mild designation for
corruption. ,
14 They chose not to acknowledge and worship Him: they did not act in accordance with the knowledge
which they had of His existence and perfections.
1S A mewsis for things abominable. God abandoned them to their perverse inclinations, to restrain which
His grace is necessary.
'IG Or haters of God— enemies of His worship and law.
"" Rebellious children, who respect not parental authority, are among the worst sinners. Their disregard
of the natural ties shows deep depravity.
~'8 Without understanding, in consequence of their depraved state.
w Regardless of engagements.
80 Destitute of natural affection for their kinsfolk.
81 Unwilling to enter into any social bond, and careless of observing any compact which they may have
made. 83 Without pity for others. B3 His just sentence and decree.
81 The approvers— those who sanction evil. "He that applauds the sin is far more guilty than he who
commits it." St. Chrysostom. St. Augustin: "He signifies that whatever things they may have done, not
unwillingly, but by consenting to evil deeds', they approve of those things which they did : and therefore in
reference to sina which are already committed, he says: 'Wherefore thou art inexcusable, 0 man, whoever
thou art, who judgest.' "
q G. P. "lust." r G. P. invert.
s P. "despiteful." It may mean enormously licentious, or atrocious.
* t G. diKatcop-a. u G. P. — V. D. E. Basil.
v G. P. " not only do the same, but have pleasure in them that do them." V. B. Clem. Cor. Isidore Pel. .
(Ecumenius.

30

466 ROMANS II.

CHAPTER II.
HE CENSURES THE JEWS, WHO, ON ACCOUNT OP THEIR HAVING RECEIVED THE LAW, CON
DEMNED THE GENTILES, WHILST THET THEMSELVES COMMITTED THE SAME CRIMES.
GOD WILL RENDER TO EVERT MAN ACCORDING TO HIS WORKS ; SO THAT EVEN THE
GENTILES, WHO BT THE LIGHT OP NATURE FULFIL THE NATURAL LAW, WILL BE
REGARDED AS CIRCUMCISED ; AND WILL CONDEMN IN JUDGMENT THOSE WHO GLORT IN
THE MERE KNOWLEDGE OF THE LAW, AND THE CIRCUMCISION OF THE FLESH, BUT DO
THINGS CONTRART TO THE LAW.
1. Wherefore,1 thou art inexcusable, 0 man, whoever thou art, who
judgest.2 For wherein thou judgest another," thou condemnest thyself;
for thou doest the same things which thoub judgest.3
2. For we know that the judgment of God is according to truth,"
against those who do such things.
3. And thinkest thou this, 0 man, who judgest those who do such
things, and doest the same, that thou shalt escape the judgment5 of God?
4. Or dost thou despise the riches of His goodness, and patience, and
long suffering ?6 Dost thou not know,0 that the benignity of God lead
eth7 thee to penance ?
5. But, after thy hardness and impenitent heart, thou treasurest up
for thyself wrath8 on the day of wrath,9 and revelation of the just judg- •
ment of God,
6. Who will render to every man according to his works :d
7. To those indeed, who by patience10 in well-doing, seek glory, and
honor, and incorruption, life everlasting :
8. But to those who are contentious, and who obey not the truth,11
but obey iniquity,12 wrath, and indignation.13"
1 This seems to be a mere particle of transition.
3 Whether Jew or Gentile. The Jews, however, who were censorious, are particularly had in view. Persons
occupying thojudgment seat may also be addressed, but others are included.
3 Such was the general corruption, that the same crimes were committed by both classes.
4 Truth here is equivalent to justice. s Condemnation.
s This implies a high degree of forbearance — the suffering of great crimes.
4 This was the end to which the Divine forbearance was directed.
8 To be manifested by Divine vengeance on the last day. The sinner is the author of his own ruin. God
is just in puniBhing him.
9 Judgment. " God certainly is not subject to perturbation of mind, since Solomon says : * Thou, Lord of
hosts, judgest with tranquillity.' (Wisdom 12 : 18.) But wrath is put for vengeance." St. Augustin.
10 Patience in the practice of virtue — perseverance ; not desisting on account of obstacles and temptations.
" He shows that we must not trust in faith alone, for that tribunal examines actions." St. Chrysostom.
11 Who do not live virtuously.
43 Suffer themselves to be influenced by wicked maxims. " He did not say forced, or compelled, but yield.
ing to iniquity, that you may learn that to fall into sin is a matter of one's own choice, not of necessity.''
Si. Chrysostom.
42 They are in tbe nominative case. It is fit that the giving of life eternal should be ascribed to God, as
» Matt. 7 : 2.
b G. P. "thou that judgest." V. quae, probably qui. c G. P. "not knowing."
i Matt. 16 : 27.
e G. P. invert. V. A. B. D. E. G. versions, fathers, critics.

ROMANS II. 467
9. Tribulation and anguish14 on every soul of man who worketh evil,15
of the Jew first,10 and of the Greek :17
10. But* glory, and honor, and peace,18 to every one who worketh
good, to the Jew first, and to the Greek :19
11. For there is no respect of personsf with God.20
12. For as many as have sinned without the law,21 shallg perish with
out the law ; and as many as have sinned in the law,22 shall be judged
by the law :
13. For not the hearers of the law are just before God, but the doers
of the lawh shall be justified.23
14. For when the Gentiles, that have not the law,24 do by nature25 the
things which are of the law,26 these having not the law, are a law to
themselves :27
15. Who show the work of the law written in their hearts,28 their con
science bearing testimony to them, the thoughts mutually1 accusing, or
even defending one another,29
16. On the day when God shall judge the secrets of men,30 according
to my Gospel,31 by Jesus Christ.32

the effect of His own goodness, and that punishment should be presented rather as the consequence of ein,
than His own act.
" The terms imply various afflictions of body and mind.
1S All sinners must be punished, unless they appease the Divine wrath by penance. The apparent pros
perity of the wicked does not falsify this maxim ; their mental condition is often most painful.
16 As the Jew was specially favored, so must his sin be punished in a special manner, since it is aggravated
by greater knowledge and by ingratitude.
" Every evildoer shall be punished.
18 These are in part enjoyed in this life. The just man is often respected, even by those who persecute him.
19 li He here styles Greeks, not the idolaters, but the worshippers of God who obeyed the natural law. aod
fulfilled all that appertained to piety, without the Jewish observances." St. Chrysostom. They were re
warded no less than the Jews.
20 God judges men by their acts and dispositiops, and not according to human classification.
21 The Gentiles, whom the Mosaic law was not designed to bind, sinuing against the natural law, without
a knowledge ofthe Mosaic precepts, incur condemnation independently of them.
32 The Jews living under the law. •
23 Shall be held free from the guilt of its violation. The apostle does not intimate that any one obtained
justice and salvation by the mere observance ofthe law of Moses.
34 The Mosaic law.
35 By the light of reason without an external rule. This, however, does not exclude the aid of grace.
2,3 Moral acts conformable to the natural law.
3T Their conscience, guided by reason, is to them a rule of conduct. " They use the natural law." St. Chry
sostom. 23 The principles of the natural law are so intimately connected with reason, that they are admitted by
every reflecting mind. They appear, as it were, engraved on the human heart.
23 The workings of conscience, forbidding or approving certain actions, are strikingly described.
30 This power of conscience will be made manifest on the day of judgment. The heathens will be con
demned for resisting its dictates. Tlie secret actions, counsels, and thoughts of men, will fall under the Di
vine scrutiny. Simon connects this verse with the twelfth, and considers the intervening passages as paren
thetical. 31 As I am wont to preach.
33 The judgment is to be held by Christ, our Lord.
f Deut. 10 : 17; 2 Chron. 19 : 7; Job 34 : 19; Wisd. 6 : 8; Eccl. 35 : 15; Acts 10 : 34; Gal. 2 : 6; Col. 3 : 25.
g G. P. "also." t Matt. 7 : 21 ; James I : 22.
' P. "meanwhile." V. Bloomfield.

468 ROMANS II.

17. But ifk thou art called a Jew,33 and restest34 in the law, and
35

gloriest in God
18. And knowest His1 will,36 and provest37 the better things, being in
structed out of the law,
19. mArt confident that thou thyself art a leader of the blind, a light
of those who are in darkness,
20. An instructor38 of the foolish, a teacher of infants,39" who hast
the form of knowledge and truth40 in the law.
21. Thou, therefore, who teachest another, dost not teach thyself;
thou who preachest not to steal, stealest ;41
22. Thou who sayest not to commit adultery, committest adultery ;
thou who abhorrest idols, committest sacrilege ;a
23. Thou who gloriest in the law, dishonorest God by the transgres
sion of the law.
24. (For the name of God on your account is blasphemed among the
Gentiles,43 as it is written.0)
25. Circumcision indeed profiteth, if thou observe the law ;44 but if
thou be a transgressor of the law, thy circumcision is become foreskin.45
26. If then the foreskin46 keep the precepts47 p of the law, shall not
his foreskin be counted for circumcision Vs
27. And shall not that which by nature is foreskin,49 if it fulfil the
law, judge thee,60 who by the letter51 and circumcision art a transgressor
of the law ?
28. For he is not a Jew, who is one outwardly ;52 nor is that circum
cision which is outwardly, in the flesh :
33 It was deemed by the Jews themselves an honorable appellation.
31 Placest thy hopes of salvation. 3fi As protector.
99 Manifested by the law. aT As one who tries metals.
33 A corrector or disciplinarian. The apostle sets forth the pretensions of the Jews, whose arrogance was
great, as St. Chrysostom remarks.
39 It may be understood of " the ignorant."
49 Knowing the true doctrine and rule of conduct.
44 Frauds of every kind are included under this term.
43 It may regard the plundering of heathen temples.
43 The Gentiles took occasion, from the crimes of the Jews, to speak irreverently of their religion, and of
God whom they worshipped.
M The advantage of cii'cumeision is stated in the next chapter. In tbe ninth chapter the apostle extols the
privileges of the Jews.
" The privilege arising from being circumcised is forfeited by the habitual violation of the law.
JG An uncircumcised person. *
" Prescriptions, mandates, just regulations, observances.
49 Shall he not, although not circumcised, be regarded as circumcised ?
49 The uncircumcised man. w Condemn.
51 Notwithstanding the knowledge ofthe written law.
63 The apostle insists that the mere outward marks do not constitute a Jew before God — the heart is prin
cipally regarded. It G. P. "Behold." V. A. B. D. E. versions, critics.
1 G. P. " the." V. B. m P. + " And." V. B.
n Acts 19 : 37. » Isai. 62 : 6 ; Ezek. 36 : 20.
p hiKamuara.. P. " righteousness."

ROMANS III. 469
29. But he is a Jew, who is one inwardly ; and the circumcision is of
the heart, in spirit, not in letter j53 whose praise is not of men, but of
God.

CHAPTER III.

THE APOSTLE EXPLAINS IN WHAT RESPECT THE JEWS HAVE THE ADVANTAGE OF TIIE
GENTILES, ON ACCOUNT OF THE PROMISES MADE TO THEM BT GOD, WHICH SHALL BE
FULFILLED, ALTHOUGH SOME OF THEM PROVED INCREDULOUS ; BUT ALL, BOTH JEWS
AND GENTILES, ARE UNDER SIN: FROM WHICH THE LAW DOES NOT FREE US, BUT
FAITH IN CHRIST, OUR REDEEMER, SO THAT NO ONE CAN GLORY IN THE WORKS OF
THE LAW.
1. What advantage then hath the Jew ? and what is the profit of
circumcision 'I
2. Much by all means. First, indeed, because the words of God were
committed to them.1
3. For what if some have not believed ?2 Shall their unbelief make
void the faith3 of God ?» God forbid.
4. But God is true :4 * and every man0 a liar,5 as it is written : That
Thou mayest be justified11 in Thy words ;6 and mayest overcome, when
Thou art judged.
5. But if our iniquity commend the justice of God, what shall we '
say V Is God unjust, who inflicteth punishment ?s
6. (I speak as a man.9) God forbid : otherwise how shall God judge
this world?10
53 By the external fulfilment of the law which enjoined it.
1 They were the depositaries ofthe ancient Scriptures: the prophets were sent to them: the promises were
made to them. "They were intrusted with the oracles of God." Those specially regarding Christ were'
offered their acceptance. The apostles and first believers were taken from among them.
2 Have rejected the Messiah.
3 The truth of God : His fidelity to His promises cannot he affected by human perversity.
4 The apostle speaks with the boldness of an orator. In every possible supposition, let the truth of God be
maintained and displayed.
8 Subject to err, and to deceive.
B The errors and sins of men are permitted by Almighty God, in such a way, that the justice of His decrees
is manifested, so that even the man who ventures to scrutinize them, is forced to acknowledge it. The image
of a legal process is employed by the Psalmist. God is represented as called to judgment by the temerity
of man, but justified by the reasons which He alleges, and victorious in tbe contest. " What means justi
fied?" asks St. Chrysostom. "If a trial be held, and inquiry he made into tbe favors conferred by Him on
the Jews, and the return made by them to Him, the victory will remain with God."
11 This is proposed by way of objection. If the sins of men serve to manifest the Divine justice more strik
ingly, is it not wrong on the part of God to punish them ?
8 Lit. "wrath." It is taken here for punishment. God, when He punishes, is conceived to be angry with
the sinner.
s As man is wont to imagine,
10 If He Himself were unjust, how could He take on Him to judge?
a 2 Tim. 2 : 13. b John 3 : 33. G. P. li let God be true."
c Ps. 115 : 2/ & Ps. 50 : 6.

470

ROMANS III.

7. For if the truth of God hath abounded11 through my falsehood12
unto His.glory, why am I also yet judged as a sinner?13
8. And not14 (as we are slandered,15 and as some affirm that we say),
let us do evil that good may come :16 whose17 damnation is just.
9. What then? do we excel them?18 Not at all.8 For we have
charged* that Jews and Greeks all are under sin,
10. As it is written : There is no just man.5
11. There is none who understandeth, there is none who seeketh after
God.19 12. All have turned out of the way, they are become unprofitable
together, there is none who doeth good, not even one.
13. Their throat20 is an open sepulchre,11 with their tongues they
practise deceit, the poison of asps1 is under their lips :
14. Their mouthk is full of cursing and bitterness :
15. Their feet are swift1 to shed blood :
16. Destruction and misery are in their ways :
17. And the way of peace they know not :
18. The fear™ of God is not before their eyes.21
19. Now we know, that whatever things the law speaketh, it speaketh
to those who are under the law,22 that every mouth may be stopped,23
and the whole world may be subject24 to the judgment11 of God :
20. For by the works of the law25 no flesh shall be justified0 before
Him. For by the law is the knowledge of sin.

11 Hatb been manifested the more strikingly. la Or sin.
13 Why am I accounted a sinner for doing that which has promoted the Divine glory ? St. Chrysostom ob
serves, that the apostle -meets the objection, by an argument ab absurdo. As it is absurd to ascribe injustice
to God, we cannot be regarded as the cause of the Divine victory, although our sins afford the occasion of it.
44 Why not rather say ?
ls Lit. "blasphemed." Already the principles of Christians were misrepresented.
18 It is never lawful to do the least moral evil, even for the attainment of the greatest good.
11 The slanderers.
18 As if he said : Do we Jews prefer ourselves to the Gentiles 1 He already stated tbe privileges of the Jews ;
but he denies their moral superiority.
19 Who seeks to know God — His will and law.
39 Emitting infectious discourses, and ready, as it were, to swallow up the neighbor by slander.
31 These passages mark the prevalence of corruption : they do not necessarily imply its absolute univer
sality : but the apostle uses them to Bhow that the morals of the Jews, as well as of the Gentiles, were gene
rally corrupt.
22 The Psalms, the Proverbs, and the Prophets, are here embraced under tho general designation of the
law. The apostle argues that these passages being contained in the law, must be understood of the corrup
tion of its professors, since they were addressed to them.
39 That all occasion of self-glorification may be removed. The condition of a culprit who has no plea to
put forward is intimated.
24 As one guilty of violating tbe law, and liable at any time to be brought to trial, and punished.
2S No justification could arise from the law, since no one observed it perfectly.

" Gal. 3 : 22.
S G. P. " not one."
' Ps. 139 : 4.
I Prov. 1:16; Isaiah 59:7.
n P. "guilty."

I P. " we have before proved." V. Bloomfield.
h Ps. 5 : 11.
k Ps. 10 : 7. H.
m Ps. 35 : 2.
o Gal. 2 : 16.

ROMANS III. 471
21. But now without the law26 the justice27 of God is manifested:
being testified28 by the law and the prophets.
22. Even the justice of God by the faith of29 Jesus Christ unto all
and upon all,30 AYho believe [in Him], for there is no distinction :31p
23. For all have sinned, and need the glory of God.33
24. Being justified freely01 by His grace,33 through the redemption
that is in Christ Jesus,34
25. Whom God set forth a propitiation35 through faith in His blood,36
to the showing of His justice,37 for the remission of former sins,33
26. Through the forbearance of God,39 to the showing of His justice
at this time :40 that He may be just,41 and the justifier of42 him who is
of the faith of r Jesus Christ.43
27. Where then is [thy] boasting ? It is excluded. By what law ?
Of works ? No : but by the law of faith.44
28. For3 we account* a man to be justified by faithu without the works
of the law.

28 Independently of it
37 His grace and holiness, hy which. He makes them just. CEcumenius explains it of that justice "whieh
is given hy God, the justification which comes from God."
33 The manifestation of Divine grace was not entirely new. The law and prophets had prepared men for
it, and testified to it, although not with entire distinctness.
23 It means the faith which is conceived in Him :,the helief of what He taught, which inspires hope of
forgiveness through Him.
30 This justifying grace of God is proffered to all, and descends on all who accept it with faith.
ai Of Jew or Gentile.
33 " Therefore, although you may not have sinned as much as others, you are, nevertheless, destitute of
glory, since you are of the number of delinquents." St. Chrysostom.
33 Justification is the free act of God— the mere exercise of Divine goodness, totally independent of any
human merit.
31 Pardon of sin and sanctifying grace are granted in consideration of the ransom given by Christ. The
term used by the apostle signifies the ransom given to save the life of a prisoner. *
3S The covering of the ark was called by this name as the mercy seat, from which God dispensed favors.
It was sprinkled with blood on the day of consecration. The text may contain an allusion to it as the type
of Christ. He is the victim of atonement for sin.
33 By the belief that His blood was shed for the expiation of the sins of mankind: a propitiation by His
blood through faith in Him.
aT Divine justice punishes sin in Christ, who took on Himself to expiate it. Divine grace and sanctification
are imparted through Him. St. Chrysostom understands it of the display ofthe riches of His mercy, a mean
ing which is agreeable to many passages of Scripture.
38 The sins previously committed by all mankind. The atonement was offered up, likewise, for the sins
which men would commit to the end of time.
33 God tolerates sinners in a manner that seems to derogate from His majesty and holiness. Tho most
enormous crimes, directly levelled against Himself, often pass unpunished. But this life is only a part of the
great display of His attributes.
40 Divine justice, sanctity, and mercy, which were partially exhibited before the coming of Christ, were
displayed in a most striking manner, in the great mystery of the Redemption.
41 That He may appear and be known to be just.
42 God makes believers just, by exciting them to compunction, and pardoning them.
*3 Who believes in Christ as his Redeemer and Cord, and embraces Him with gratitude and love.
41 As salvation is proffered to men only through the merits of Christ, all pretext for self-glorification is
taken away. No works that man can do of his natural strength, no legal observances, can save him.
P 1 Cor. 14 : 7. q Titus 3 : 5.
r p. » which believeth in." b G. P. " Therefore," V. A. D. F. G. Memph. Ar.
t P. "conclude." — think, or judge. u Critics suspect it, since MSS. vary.

472 ROMANS IV.
29. Is He the God of the Jews only ? Is He not also of the Gen
tiles ? Yea, of the Gentiles also.45
30. For, indeed, it is one God, who justifieth circumcision46 hy faith,
and foreskin47 through faith.
31. Do we then destroy law by faith ? God forbid : but we establish
law.48

CHAPTER IV.
JUSTIFICATION DOES NOT ARISE FROM THE WORKS OP THE LAW, BUT FROM FAITH IN
GOD, WHICH WAS ACCOUNTED AS JUSTICE TO ABRAHAM, BEFORE HE WAS CIRCUMCISED,
WHO, NOT BT THE LAW, BUT BT THE JUSTICE OF FAITH, BECAME THE FATHER OF
ALL WHO SHOULD IMITATE HIS FAITH. HE BELIEVED GOD, DECLARING TO HIM THAT
HE SHOULD BE THE FATHER OF MANY NATIONS BT THE SEED THAT WAS PROMISED
TO HIM, AT A TIME WHEN BOTH HE AND HIS WIFE HAD PASSED THE* YEARS JN WHICH
THET MIGHT HOPE FOR OFFSPRING.
1. What then shall we say that Abraham, our father,1 found accord
ing to the flesh ?a
2. For if Abraham was justified by works, he hath glory, but not
with God.
3. For what saith the Scripture ?' Abraham believed God, and it was
reputed to him for justice.211
4. But to him who worketh the reward is 'not reckoned as a grace,3
but as a debt.
5. But to him who worketh not,4 yet believeth on5 Him who justifieth

45 Therefore salvation is not dependent on the legal observances, -which regarded the Jews only. " If you
object the old dispensation, even then Providence embraced all, though in different ways : for to you a written
law was given, to them the natural law." St. Chrysostom.
46 The circumcised. 47 The uncircumcised.
43 The article being omitted in the text, law may be taken, in a general sense, for all moral restraint. If
taken in a more restricted sense for the ceremonial law, faith shows the end to which it was directed, namely,
Christ, and the means by which its observance could be rendered available to salvation. Christ and His
apostles did not set aside the law as having no Divine sanction, but they developed and perfected it.
1 " According to the flesh"— our natural progenitor. So it was understood by St. Chryso6tom. " Ue called
him father according to the flesh, to exclude them from genuine relationship to him, and to prepare for the
Gentiles a relationship to him." Martini and Allioli, however, explain these words in connection with the
verb, the apostle demanding whether Abraham had obtained Divine favor by external works, such as cii'
cumeision, which he afterwards shows not to be the fact. This meaning is more in accordance with the
context. .
2 Faith in the Divine promise was graciously accepted by God, in lieu of justice, and accounted meritorious.
3 Favor. •
4 This does not imply that h'e does nothing, but only that his work is not such as entitles him to recom
pense. " It is imputed to him believing, but it would not have been imputed had he not himself contributed
something." St. Chrysostom.
' The preposition requires this translation. Reliance on God is the fruit of faith in Him.
a Heb. 7 : 16; 9 : 10. b Gen. 15 : 6; Gal. 3 : 6; James 2 : 23.

ROMANS IV. -473.
the impious,6 his faith is deputed to justice [according to the purpose of
the grace of God0].
6. As David also7 describetha the blessedness of the man to whom
God reputeth justice without works :
7. Blessed are they whose iniquities are forgiven,8 and whose sins
are covered.9
8. Blessed is the man, to whom the Lord doth not impute sin.
9. Is this blessedness then on the circumcision10 only,0 or on the
foreskin11 also ? For we say, that to Abraham faith was reputed for
justice. 10. How then was it reputed ? In circumcision, or in foreskin ?12
Not in circumcision, but in foreskin.13
11. And he received the sign14 of circumcision/ a seal of the justice
of the faith, which is in foreskin ;w that he might be father of all who
believe by foreskin,16 that to them also it may be reputed for justice :
12. And he might be father of circumcision,17 not only to those who
are of circumcision,18 but to those who follow the footsteps of the faith,
which our father Abraham19 had, when yet uncircumcised.
13. For not through the law20 was the promise to Abraham, or to his
seed, that he should be heir of the world,21 but through the justice of
faith.22 14. For if they who are of the law23 be heirs, faith is made void,8 the
promise is of no effect.
6 God justifies the most impious man on his belief and repentance, and overy sinner on similar conditions.
" Reflect how great it is to be persuaded and convinced, that God can instantaneously not only free from
punishment, but even make just, aDd worthy of immortal honors, the man who has lived in iniquity." Idem.
7 The apostle proceeds to prove that this view of justice is contained in the ancient Scriptures. " He ap
pears indeed to allege a passage not suited to his purpose, for the Psalmist did not say : Blessed are they
whose faith is imputed to justice ; but he does this designedly, not through ignorance, arguing from the leES
to the greater; for if be who received forgiveness through grace is blessed, much more so he who is justified,
who hath manifested faith." St. Chrysostom.
8 The covering up with a mantle is an imperfect figure of the pardon of sin, which is wholly cancelled by
Divine mercy. Is. 1 : 18.
9 As a debt is cancelled by drawing a lino across the obligation.
10 The circumcised — the Jews. The abstract noun is put for the concrete.
11 The uncircumcised — the Gentiles. n After his circumcision, or before? 13 Not after, but before.
14 Circumcision was a sign ofthe taking away of the carnal sense.
11 The rite was a token of the justice which he had obtained through faith, before ho was circumcised.
16 That is, in the state of uncircumcision — iincircumcised believers. " By" is here equivalent to " in." This
circumstance was so ordained that he might be as a father by faith to the Gentiles, who were not circumcised,
that they might be justified andveaved by faith.
17 A circumcised father — one who should impart the benefits of circumcision.
18 Who are circumcised.
1D The faith which Abraham had before be was circumcised.
20 This promise was made before the law of circumcision was given.
21 By means of his numerous posterity, especially hy means of Him in whom all nations should be blessed.
23 It was directed to exercise and reward his faith.
23 If the Jews, living under the law, are by reason of it heirs of the promises, then the faith of Abraham is
made void, the promise itself is of no effect, since it was clear that Abraham was not heir of the world
through them.
c From 2 Tim. 1:9. d Ps. 31 : 1. » V. Bloomfield.
f Gen. 17 : 10, 11. e G. P. + " and." V. E.

474-

ROMANS IV.

15. For the law worketh wrath ;2i for where there is no law there is
no transgression.25
16. Therefore of faith,26 that by graceh the promise might be sure to
all the seed, not to that only which is of the law,27 but to that also which
is of the faith of Abraham,28 who is father of us all.29
17. (As it is written : I have made thee father of many nations)1 be
fore God, whom he believed, who quickeneth the dead, and calleth those
things which are not,30k as those that are.
18. Against hope he believed in hope,31 that he might become father
of many nations, according to that which was said to him : So shall thy
seed be.1
19. And he was not weakened in faith,32 neither did he consider his
own body, which wasm dead,33 he being now almost a hundred years old,
and the deadness34 of Sara's womb.
20. At the promise also of God he staggered not by unbelief, but he
was strong in faith,35 giving glory to God :36
21. n Well knowing37 that whatever He promised, He is able also to
perform. 22. Therefore was it also reputed to him for justice.
23. Now it is written not for him only, that it was reputed to him
.[for justice].
24. But for us also, to whom it shall be reputed, if we believe in
Him, who raised up Jesus Christ, our Lord, from the dead,38
25. Who was delivered up for our sins,39 and rose again for our justi
fication.40

34 Gives occasion to transgression and punishment.
2S This general principle is self-evident. However, sins may be committed against the natural law,
where there is no written law.
39 The justice of Abraham was of faith, that the promise might embrace Gentile believers, as well as Jews.
Faith being the principle of justification, it rested on grace, and was open to Gentile, as well as Jew.
27 The Jews. 3B All believers.
29 Gentiles as well as Jews.
30 God also in His counsels calls to the faith nations before they exist.
31 When there was no natural ground of hope — when every natural consideration precluded all hope — be
lieved on hope (as the text has it), hoping against every appearance. " Against human hope he believed in
tbe hope of God." Chrysostom.
32 By natural considerations.
33 Worn out, void of vigor and power.
34 Past child-bearing. *
33 This is the repetition of the same sentiment.
99 Honoring His truth and power by unreserved faith and confidence.
31 Being thoroughly convinced.
38 The resurrection of Christ is a special object of Christian faith. Abraham believed in the miraculous
energy to be imparted to his own body, and subsequently in the power of God to resuscitate Isaac.
30 To expiate them.
40 To be the model and cause of our spiritual resurrection.
a G, P. " that it might be by grace, to the end." i Gen. 17 : 4.
fc 2 Mace. 7 : 28. 1 Gen. 17 : S.
m G. P. " now." V. F. G. versions. It is put afterwards.
¦B.P.+ " And." V. D. E. F. G.

ROMANS V. 475

CHAPTER V.
BEING JUSTIFIED, HE SAYS, BY FAITH, WE GLORY NOT ONLY IN HOPE, BUT ALSO IN AFFLIC
TIONS: FOR IF CHRIST DIED FOR US WHILST WE WERE YET IMPIOUS, MUCH MORE WILL
HE SATE US, NOW THAT WE ARE JUSTIFIED THROUGH HIS BLOOD : AND AS BY THE ONE
ACT OF DISOBEDIENCE ON THE PART OF ADAM, WE ALL SINNED, AND DIED : SO BY THE
OBEDIENCE OF CHRIST ALONE, WE ARE JUSTIFIED FROM MANY SINS UNTO LIFE.
1. Being justified, therefore, by faith, let us have" peace1 with God,
through our Lord Jesus Christ.
2. Through whom, also, we2 have access' by faith into this grace, in
which we stand,3 and we glory in the hope of the glory [of the sons4] of
God. 3. And not only so, but we glory' also in tribulations :5 knowing that
tribulation worketh patience :
4. And patience trial,8 and trial hope,7
5. And hope confoundeth8 not, because the charity9 of God is poured
forth in our hearts10 by the Holy Spirit, who is given to us.11
6. For why,d whilst we were yet weak,12 did Christ0 in due13 time die
for the ungodly ?14
7. For scarcely for a just man doth any one die : for the good15 man
some one would dare die.
8. But ' God commendeth His love towards us : because, while we
were yet sinners [in due time]
1 Peace here means reconciliation, pardon, grace. Having shown that justice comes through faith to Jews
and Gentiles, he proceeds to show the effects of faith.
3 The apostle speaks in the name of all tho faithful.
3 It is through Christ we approach to God, and attain to grace, which enables us to stand erect against
our assailants.
4 The faithful rejoice in the hope, that they will bo made partakers of the glory of God.
8 Faith, the source of our justification, imparts joy, by the hope which it nourishes, and gives us strength
and consolation amidst the afflictions of life, especially such as are endured for the faith itself..
9 Patience produces approval. Sufferings are the ordeal through which the believer passes. As silver or
gold is tried and purified in the crucible, so is he by affliction.
T The patient man, whose approving conscience is a sign of Divine approval, cherishes hope of relief and
reward. 8 Does not disappoint— fill with shame.
9 That love which God bears to us, as St. Chrysostom and others explain it. St. Augustin prefers under
standing it of the love which we bear to God, under the influence of His grace.
10 Divine love strengthens hope, and raises it to confidence.
11 "He poured forth at once the fountain of all goods, even before we entered on the combat." St. Chry
sostom. 43 By reason of sin — powerless — diseased unto death.
13 At the time divinely decreed ; or seasonably.
14 Sinners of all degrees. The impious may be specified, in order to set forth more strikingly the con
descension of Christ.
15 For the kind man some one might venture to die. St. Chrysostom understands the text of a virtuous
man. St. Jerome : " for a just cause."
* G. P. " we have." V. A. C. D. versions.
b Eph. 2 : 18. ° 1 James 1 : 3.
i G. P. affirm. St. Chrys. V. St. Ironasus, MSS. Versions vary.
e Heb. 9: 14; 1 Pet. 3 : 18. •

476 ROMANS V.
9. Christ died for us : much more, therefore, now being justified by
His blood, shall we be saved from wrath through 'Him.
10. For if, when we were enemies, we were reconciled to God by the
death of His Son ; much more, being reconciled, we shall be saved by
His life.16
11. And not only so ; but also we glory in God, through our Lord
Jesus Christ, through whom we have now received reconciliation.'
12. Wherefore, as by one man17 the sin13 entered into this world,19
. and by the sin death, and so death passed unto all men, in whomf all
have sinned :20
13. For until8 the law21 sin was in the world : but sin wash not im
puted,22 when there was no law.
14. But death reigned from Adam to Moses, even over those who
sinned not after the likeness of the transgression of Adam,23 who was
the figure of Him who was to come.24 x
15. But not as the offence, so also is the gift. For if by the offence
of the one the many25 died : much more the grace of God, and the gift
in grace26 of the one man Jesus Christ hath abounded unto the many.27
16. And not as hy one sin,' so also is the gift. For the judgment
indeed from one to condemnation : but the gift is of many offences28 to
justification. 17. For if by the one man's offence death reigned through the one :
much more, they who receive the abundance of the grace, and of the
gift,29 and of justice/ shall reign in life through the one Jesus Christ.
10 As He lives, so will He impart life to us. " Adam.
48 The original transgression. • 10 The human family.
30 Death has had dominion over all the descendants of Adam, because all are defiled with sin— all have
Binned in him, as the parent of the human family ; his act being regarded as that of all mankind. " It is
evident that it was not the transgression of the law, but the sin of disobedience committed hy Adam, which
destroyed all things." Chrysostom.
31 The Mosaic or written law.
22 Its turpitude was not acknowledged, or felt so sensibly as after the promulgation of the law, which
pointed it out, and declared its punishment.
23 Even infants died, who were incapable of actual sin.
21 Christ. Adam was the cause of death to all his race. Christ is the source of life to all who obey Him.
" As he was the cause of death brought on by the forbidden fruit to bis posterity, although they ate nol; of
the tree, so Christ was to His followers the source of justice, which He bestowed on all of us through the
cross, although we did not justice." St. Chrysostom.
2S The multitude of men — the human race.
39 The grace of God seems here to be taken for Divine goodness and mercy: the gift is the effect of this
goodness in the heart of man. " If sin — the sin of one man — was attended with such results, how much
greater must follow from grace, the grace of God, not of the Father only, but of the Son likewise." St. Chry
sostom. 27 To the human race. It is proffered to all.
39 The one sin of Adam subjected all mankind to death : the atonement of Christ satisfies not only for that
sin, but for all the actual sins of men. "He means," observes St. Chrysostom, "that sin brought on death
and damnation ; but that grace not only took away that sin, but all others that were afterwards committed.''
39 These various expressions denote pardon and sanctifying grace. " We have received from grace not only
I ty'a. Phil. 3 : 12 ; 4 : 10. V. Chrys. Aug. Some moderns. P. " for that."
s During. 2 Mace. 14 : 10. h G. Chrys. P. " is not." V. A.
i G. P. " one that sinned." V. D. E. F. G. nersions. k G. P. " the gift of righteousness." V. Chrys.

ROMANS VI. 477
18. Therefore as by the offence of one30 to all men to condemnation :
so also, by the justice of one,31 to all men to justification of life.
• 19. For as by the disobedience of the one man, the many Avere made
sinners ;32 so also by the obedience of the one, the many shall be made
just. 20. But law33 entered in, that sin might abound.3'1 And where sin
abounded, grace did abound more ;3i
21. That as sin reigned unto death ; so also grace may reign through
justice unto life everlasting, through Jesus Christ our Lord.

CHAPTER VL.
WE HATE BEEN BAPTIZED IX CHRIST, THAT, BEING DEAD TO SIN, WE MAT HENCEFORTH
WALK IN NEWNESS OF LIFE, AS CHRIST, HAVING DIED ONCE, AND HAVING BEEN
BURIED, ROSE TO A NEW LIFE, TO DIE NO MORE. WE MUST NOT THEN OBEY SIN
OR OUR LUSTS, BUT BEING FREED FROM THE . LAW, AND DELIVERED FROM SIN BY
THE GRACE OF CHRIST, AND MADE SERVANTS OF JUSTICE, WE SHOULD DEVOTE OUR
BODIES TO THE SERVICE OF JUSTICE UNTO LIFE, AS WE HAD BEFORE EMPLOYED
THEM IN UNCLEANNESS UNTO DEATH.
1. What then shall we say?a Shall "\ve continue in sin, that grace
may abound ?
2. God forbid. For* how shall we, who are dead0 to sin,1 live any
longer therein ?

what was needful for the remission of sin, but much more, for we have been freed from punishment, and
haTe laid aside all malice, and been born anew from above, and have arisen, having consigned the old man
to the tomb, and we have been redeemed and sanctified, and raised to the adoption of sons, and justified, and
been made brothers and co-heirs of the Only-begotten, and incorporated with Him, and made flesh of His
flesh, and united with Him, as the body to the head. Paul called all these things the abundanco of grace,
showing that we have received not only a remedy equal to the wound, but also health, and beauty, and honor,
and glory, and dignities far surpassing our nature." St. Chrysostom.
" The sentence is elliptical. The guilt and punishment of original sin passed to ail men.
31 Grace, in consequence of one just act, was proffered to all for their justification and glory. "In the first
Adam we fell, he not having observed the commandment of God: in the second we have been reconciled,
He becoming obedient unto death." St. Irenseus, 1. 5. Adv. Hajr. 16, u. 3.
32 Heirs of his sin.
33 This may be understood of the natural law, whose force was felt on tho fall of man, hy the restraint of
his passions disposed to revolt. It is, however, generally understood of the Mosaic law.
34 " ' In order that' does not here point to the motive, but the result, for the law was given, not with a view
that sin should abound, but rather to diminish and destroy sin : but the contrary took place, not from the
nature of the law, but from the neglect of those who received it." Chrysostom.
as a Christ hath paid far more than we owed, as much as the boundless ocean exceeds a single drop of water.
Doubt not then, 0 man, on seeing the riches of the Divine gifts, nor ask how the spark of death and sin is
extinguished in the ocean of the gifts of God." Idem. '**
1 "What is it to be dead to sin? To obey it henceforward in nothing. Baptism has once for all effected
this, having made us dead to sin." Idem.
a St. Chrys. " What then?" b G. P. — V. F. G. versions.
c 1 Pet. 2 : 24.

478 ROMANS Vlt
3. Know ye not that all we who are baptized in Christ Jesus, are
baptized in His death ?2
4. For we are buried together4 with Him by baptism into death :3 that-
as Christ is risen from the dead by the glory4 of the Father, so we
also may walk6 in newness of life.5
5. For, if we have been planted together6 in the likeness of His death,
we shall be also of His resurrection.
6. Knowing this, that our old man7 is crucifiedf with Him,8 that the
body of sin9 may be destroyed, and that we may serve sin no longer.10
7. For he who is dead, is justified from sin.11
8. But if we be dead with Christ, we believe, that we shall live also
together with Christ:6
9. Knowing, that Christ rising again from the dead dieth now no
more, death shall no more have dominion over Him.
10. For that He died for sin, He died once ;12h but that He liveth, He
liveth to God.13
11. So ye also reckon14 yourselves dead indeed to sin, but alive to
God,15 in Christ Jesus our Lord.
12. Let not sin16 therefore reign in your mortal17 body, so as to obey1
its lusts.18
2 So as to represent it, and bind ourselves to it3 imitation. "That we may die as He died ; for baptism is
the cross. What therefore tho cross and tomb were to Christ, baptism is to us, although not in tho same
manner: for He died in the flesh and was buried, and we die and are buried to sin." Idem. By baptism we
are transferred to Christ, and incorporated with Him.
3 This alludes to immersion, which was the ordinary mode of baptizing. The plunging of the body under
the water was an image of entombing. 4 Power.
6 Our life should he new, as Christ, after His resurrection, was glorious and immortal.
G The image of plants sunk in the' same soil, and shooting forth their branches, is employed to represent
our assimilation to Christ, by baptism, and our spiritual growth, " Death takes place in both, but not in the
same way ; for the death of Christ was in the flesh, ours is a death to sin." St. Chrysostom.
7 Corrupt nature— sinful habits. " He calls all malice the old man." Idem.
8 We have mortified our passions, and, as it were, nailed them to the cross.
s The sinful body — vicious habits, which are represented as embodied.
10 Be no longer slaves to sin. i
11 He only who truly dies to sin, obtains its pardon in baptism. " As he who is dead is thenceforward in
capable of sinning, since he lies dead, so he who comes up from the baptismal font, having died there once,
must remain altogether dead to sin." St. Chrysostom.
13 Christ died on account of sin, to expiate it. " He was not subject to «in, but He died for our sin ; for He
died in order to take it away, and cut it off, and destroy it." Idem.
13 Perpetually— for the glory of God.
14 " He used this expression with great propriety, since the matter is not capable of being visibly exhi
bited." St. Chrysostom.
16 Bound to live conformably to His law. " He that thus liveth, will attain to all virtue, having Jesus for
his fellow-combatant." Idem.
1G Passion — sinful inclination. " He did not say, let not the flesh live and act, but let not sin reign; for
He did not come to destroy nature, but to direct our choice : then showing that we are held under the power
of evil by no force or necessity, but of our own. will, He did not say, let it not tyrannize, which would indi
cate necessity, but let it not reign." Idem.
11 Corruptible — soon to perish. " This shows- that the combats are temporary, and soon to pass away."
Idem. 18 St. Chrysostom remarks : "It is no honor to gratify in all things the body in its caprice ; on the contrary,
d Gal. 3: 27; Col. 2 : 12. e Eph. 2:10; 4:23; Heb. 12:1; 1 Pet. 2:1; 4:2. f Gal. 2 : 19.
g G. P. « with Him." V. D. E. F. G. Syr. h g. P. i; In that he died, he died unto sin once."
i G. P. " obey it in the lusts thereof." V. A. B. C. versions.

ROMANS VI. 479
13. But neither yield ye your members as instruments of iniquity to
sin : but present yourselves to God,19 as those who are alive from the
dead,20 and your members as instruments of justice21 to God.
14. For sin shall not have dominion over22 you ; for ye are not under23
law, but under grace.24
15. What then? shall we sin, because we are not under law, but under
grace ? God forbid.
16. Know ye not to whom ye yield yourselves as servants to obey,
his servants ye are, whom ye obey,k whether it be of sin unto death,25
or of obedience unto justice ?26
17. But thanks to God,1 that ye were servants of sin,27 but ye have
obeyed from the heart,28 unto that form of doctrine,"1 in which ye have
been instructed.29
18. Being then freed from sin, ye became servants of justice.30
19. I speak a human thing,31 because of the infirmity of your flesh :
for as ye have yielded your members to serve uncleanness and iniquity

it is the lowest bondage, and the greatest ignominy: for when it does what it will, then is the individual
stripped of all hberty, but when it is restrained, ho preserves 'his own dignity."
19 As victims.
30 Living by grace— dead to sin.
31 Virtue. " Therefore the body is not evil, since it may become an instrument of justice." St. Chrysostom.
32 Sin shall exercise no irresistible sway.
23 The text may be understood of law in general. Christians are not, indeed, free from the moral law, but
they are not wholly under it, since grace affords strength to fulfil it, and a i'emedy for transgression. They
are not bound by the ceremonial law, under which the power of sin was great, " for the Spirit was not at
hand to help, nor was baptism yet given to deaden the passions." St. Chrysostom.
ai Grace and pardon are now proffered to all, through Jesus Christ.
25 The slaves of sin, notwithstanding the profession of Christianity, shall be punished with eternal death.
"I do not as yet speak of hell, he says, nor of that great torment, but of the shame in this life, since you
become slaves, and willing slaves, and slaves of sin, and with this addition that you die again." St. Chry
sostom. 26 Obedience through grace to the Divine commandments secures our acceptance with God. It is the con
dition for entering into life.
27 The apostle thanks God for their deliverance from this bondage; "for it was not the power of man which
rescued us from these evils, hut thanks be given to God, who willed and accomplished our deliverance." St.
Chrysostom. 28 "He justly observed: Ye have obeyed from the heart; for ye were not necessitated or forced, but will
ingly and with eagerness ye abandoned your errors." Idem.
M Allusion is made to the casting of metals in a mould. They gave themselves to be formed and trained
by the apostles.
30 As slaves rescued from a cruel master, and subjected to a kind lord, they had been rescued from sin, and
had fallen under the mild control of God. They were now devoted to virtue. " He shows here two gifts of
God— deliverance from sin, and the service of justice, -which is preferable to all liberty; 'for God acted like
one who rescues an orphan child from barbarians, who had carried him off into their country; not content
with rescuing him from bondage, He becomes as an affectionate parent, and raises him to high honors." St.
Chrysostom. 31 " Accommodated to human views and weakness— borrowed from human reasonings, and the ordinary
acts of men." Idem.
k John 8 : 34 ; 2 Pet. 2 : 19. I 1 Cor. 6 : 11.
m P. " that form of doctrine which was delivered you :" rather "into that mould of doctrine into which ye
have been cast."

480 ROMANS VII.
unto iniquity,32 so now yield your members to serve justice unto sancti
fication.33 20. For when ye were' servants of sin, ye were free from justice.34
21. What fruit, therefore, had ye then in those things of which ye
,are now ashamed ? For the end of them is death.35
22. But now being made free from sin, and having become servants36
of God, ye have your fruit unto sanctification, but the end everlasting life.
23. For the wages37 of sin is death. But the grace" of God is life
everlasting,38 in Christ Jesus our Lord.

CHAPTER VII.
LIKE A "WOMAN, "WHOSE HUSBAND IS DEAD, WE HAVE BEEN FREED BT CHRIST FROM THE
LAW, BT WHICH SINFUL INCLINATIONS WERE RENDERED MORE INTENSE, THAT WE MAT
SERVE CHRIST IN NEWNESS OF SPIRIT ; BUT ON OCCASION OF THE LAW, WHICH CON
DEMNS SIN, SIN MADE THE GREATER EFFORT AND INCREASED, ALTHOUGH THE LAW
WAS HOLT AND SPIRITUAL^ NAT, EVEN NOW, BT THE REBELLION OF THE FLESH, WE
ARE ENTICED, ALTHOUGH AGAINST OUR WILL, TO THINGS WHICH REASON LEADS US TO
ABHOR, AND WHICH ARE CONTRART TO THE LAW.
1. Know ye not, brethren (for I speak to those who know1 [the]
law), that the law hath dominion over a man as long as hea liveth ?
2. For the woman who hath a husband, is bound by theb law,2 whilst
the husband liveth, but if her husband is dead, she is loosed from the
law of the husband.
3. Therefore whilst her husband liveth, she shall be called3 an adul
teress, if she be with another man ; but if her husband is dead, she is
free from the law of the husband, so that she is not an adulteress, if she
be with another man.
33 To the increase of guilt.
83 To advance in holiness. "Observe that he everywhere marks and points out the freedom of the will."
Origen. 31 You paid no regard to virtue. "When you lived in iniquity, and impiety, and the worst evils, you were
so obedient as to do no good whatever." St. Chrysostom. The apostle calls it freedom with, implied irony.
35 Shame and remorse are the immediate consequences of sensuality : eternal death is its final punishment.
36 Lit. " enslaved." The Christian is as a freedman, who has bound himself^o a new master.
37 The term is understood of meat-money, or an allowance given to soldiers or slaves for support. It is a
figure for a reward strictly due, sin being deserving of death.
38 Life everlasting is the gift of God. Grace prepares us for this boon. "He did not say, it is the reward
of your good works, but the gift of God, to show that they had not been redeemed by themselves, and that
they did not receive it as a debt, or recompense and return for their labors, but that all these things were
done by grace." St. Chrysostom.
1 He addresses the Jewish converts especially. Mack thinks that the article is omitted to avoid too marked
a distinction of them as a class.
3 By the law of marriage. 3 As being really such.
n G. P. " gift." The donative occasionally given to soldiers was so called.
* Rhem. "it liveth." " b 1 Cor. 7 : 39.

ROMANS VII. 48J I
4. Wherefore, my brethren, ye also are become dead to the law4 by
the body5 of Christ, that ye may belong to another, who is risen0 again
from the dead, that we may bring forth fruit to God.
5. For when we were in the flesh,6 the sinful inclinations7 which were
by the law,8 wrought9 in our members, to bring forth fruit unto death.
6. But now we are loosed10 from the law of death, d wherein we were
held, so that we should serve in newness of spirit, and not in the olcl-
ness of the letter.11
7. What shall we say then ? Is the law sin ? God forbid. But I did
not know sin, but by the law : for I knew not lust, if the law did not
say :e Thou shalt not covet.12
8. But sin13 taking occasion, through the commandment, wrought in
me all14 lust. For without the law sin was dead.15
9. And I lived without law once.16 But when the commandment came,
sin revived.
10. And I died: and the commandment, which was for life,17 was
found to be to me unto death.18

1 The comparison would seem to require him to say, that the law was dead; but having established the
principle, that death terminates the obligation of the law, he preferred saying, that they were dead to the
law. "Although he intimated it, he did not say so, in the proposition, but in the conclusion, in order to
avoid giving pain, he introduces the woman as dead, saying : ' So, my brethren, ye also are dead to the law.' "
St. Chrysostom.
6 Immolated to redeem them from the power of the law. " He did not simply mention death ; but he again
introduced the cross as accomplishing this, thereby reminding us of our obligations." Idem.
6 Living aa carnal men — before our call to the faith.
7 R. " Passions of sins'1 — feelings exciting to sin. " Lest he might seem to accuse the flesh, he did not say,
which our members produce, but which work in our members; showing thereby, that iniquity sprang from
a different source, namely, from thoughts impelling us to sin, not from the members which are excited." St.
Chrysostom. 8 To which the law gave occasion. 9 It implies strong motions of passion.
10 St. Chrysostom writes: " The chain that bound us is broken and destroyed, so that nothing now holds
us fast."
11 Not according to the legal precepts now antiquated.
13 The apostle, in his own person, represents each individual man. The guilt of internal desires was made
manifest by the prohibition, without which we should not have a clear and strong sense of it. " It was not
so well known," observes St. Chrysostom, " for they who lived before tbe law, knew that they sinned ; bnt
men learned it more accurately from the law, when it was given, on which account they were involved in
greater guilt. He does not speak of utter ignorance, but he means fuller knowledge."
13 Sin is here personified ; it means corrupt inclination. "Concupiscence is increased by the prohibition,
when the grace of the Redeemer is not at hand." St. Augustin.
" Great.
14 It was comparatively powerless, until the knowledge of the prohibition excited it. " You see," cries St.
Chrysostom, "how he gradually shows, that the law not only is an accuser of sin, but also in some measure
prepares for it. This, as he proves, was not through its fault, but through the fault of tho ungrateful
Jews." ™ For a time. As tbe apostle speaks in the person of the human race, he is thought by St. Chrysostom to>
refer to the state of mankind, before the Mosaic law was promulgated. " Not even Adam, nor any other man,
seems to have ever lived without the natural law, for God in creating him, implanted His law in him." The
text, if understood of the apostle himself, may refer to his childhood, before he was instructed in tho law.
17 The commandment was directed to preserve the life of the soul, by guarding her against evil, and to>-
prepare her for eternal life.
18 By reason of human weakness.
c G. P. " raised." <* G. P. " that being dead." V. J). E. F. G.
e Exod. 20 : 17 ; Deut. 5 : 21. 31

482

ROMANS VII.

11. For sin,19 taking occasion through the commandment, seduced,20
and by it killed me.21
12. Therefore the law indeed isf holy, and the commandment holy,
and just, and good.
13. "Was then that which is good, made death22 to me ? God forbid.
But sin, that it might appear sin,23 by that which is good hath wrought
death for me : that sin might become sinful above measure by the com
mandment. 14. For we know that the law is spiritual : but I am carnal,24 sold
under sin.25
15. For that which I work, I understand not.26 For I do not [the
good] which I will :27 but [the evil] which I hate,28 that I do.
16. If then I do that which I will not, I consent to the law, that it
is good.29 17. Now then it is no more I who do it,30 but sin which, dwelleth in
me. 18. For I know that in me, that is, in my flesh, good dwelleth not.
For to will is present with31 me : but to accomplish that which is good,
I find not.32
19. For the- good, which I will, I do not: but the evil, which I will
not, that I do.

13 Sinful inclination — lust. " Sin, that is thy sloth and evil disposition, used what was good, for a contrary
purpose ; but the fault was not on the part of the physician, but of the patient, who rashly applied the me
dicine. God did not give the law with a view to inflame lust, but rather to extinguish it. The contrary, how
ever, happened, not through its fault, but our own." St. Chrysostom.
30 Led me astray by the lure of pleasure. "This sweetness is found to be the occasion of sin through the
commandment. When sought, it disappoints us, and turns to bitterness." St. Augustin.
21 Deprived me of spiritual life.
33 The cause of death.
•33 That its sinful nature may be manifested. Lust is called sin, because it springs from original sin, and
impels to sin. "Then every one becomes conscious of his deadly state, when he is unable to fulfil what he
knows to be justly commanded ; and he sins the more by his prevarication, than if there were no prohibi
tion." St. Augustin.
24 In his own person the apostle speaks of man in his fallen state. " He indicates man living under the
law, or before the law." St. Chrysostom.
35 Enslaved to sin. Aa one who has sold himself, or as a slave sold by his former master. The figure shows
the entire control which lust has over the mere animal man. " With death, he says, a crowd of passions en
tered in." Idem. " Every one by sinning sells his soul to the devil, receiving in return the sweetness of tem
poral pleasure." St. Augustin.
20 Fallen man does not fully understand the evil of his actions. " I am in darkness, he says, I am carried
.away, I suffer violence, I am*led astray, I know not how." St. Chrysostom.
37 Man often conceives holy purposes, which he fails to execute. Left to himself, he can do nothing that
is supernaturally good. -
28 In yielding to his passions, man acts against his own conscience, so that he hates the evil which he per
forms. " The apostle does not take away free will, nor does he introduce a compulsory necessity ; for if we
sin, not by our own will, hut by necessity, there would be no justice in the infliction of punishment for our
deeds." Idem.
29 The speculative judgment approves what is naturally right.
30 The irregular motions, which man experiences against his will, are not his actions; they must be as
cribed to that evil inclination, which is the consequence of the fall of Adam.
.3l Is easy. aa practicable.
f 1 Tim. 1 : 8.

ROMANS VIII.

48&

20. Now if I do that which I will not, it is no more I who do it, but
sin that dwelleth in me.33
21. I find then the law,34 that, when I would do good, evil is present
to me:
22. For I am delighted with the law of God according to the in
ward35 man :
23. But I see another law36 in my members, warring against the law
' of my mind, and making me captive37 to the law of sin, which is in my
, members.8 24. Unhappy man that I am, who shall deliver me from the body of
this death?38"
25. The grace of God39 ! through Jesus Christ our Lord. There
fore I myself,40 with the mind, serve the law of God ; but with the flesh,
the law of sin.

CHAPTER VIII.
THE APOSTLE INFERS, THAT THOSE "WHO, BY BAPTISM ARE INGRAFTED IN CHRIST, ARE
FREE FROM CONDEMNATION, SUCH, NAMELY, AS DO NOT FOLLOW THE FLESH, BUT THE
SPIRIT, WHICH THEY HAVE RECEIVED — THE SPIRIT OF ADOPTION, WHICH MAKES THEM
CHILDREN OF GOD, AND CO-HEIRS WITH CHRIST OF THE GLORY WHICH IS TO COME j
FOR THE MANIFESTATION WHEREOF NOT ONLY ALL CREATION LONGS, BEING IN THE
MEAN TIME SUBJECT TO VANITY, BUT THOSE WHO HAVE RECEIVED THE FIRST FRUITS
OF THE SPIRIT, EXPECT IT WITH CERTAIN HOPE, THE SPIRIT STRENGTHENING THEM
AND INSTRUCTING THEM HOW TO PRAY. HE DECLARES, LIKEWISE, THAT THE INCOM
PARABLE CHARITY OF GOD WAS MANIFESTED TOWARDS THEM IN CHRIST, AND AF
FIRMS, THAT NOTHING CAN SEPARATE THEM FROM THE CHARITY OP GOD, WHICH IS
IN CHRIST JESUS.
1. There is now, therefore, no condemnation1 for those who are in
Christ Jesus,2 who walk not after the flesh.3 a
33 This is said only of motions entirely involuntary. It cannot be applied to actions performed with tbe
consent of the will.
34 The article marks the principle which the apostle proceeds to state.
35 In my mind. w Controlling power, impulse.
37 Aiming at making me captive. "As the commandment is not evil, although sin took occasion from it,
so neither is the nature of tbe flesh, although sin assails us through it." St. Chrysostom.
38 This body of death — this mortal body — this body which is an occasion of temptation and spiritual death.
29 St. Chrysostom : " See how he shows that the aid of grace is necessary, and that the works of the Father
and Son are common."
40 He still speaks in the person of fallen man. He does not seem to describe his own state. The same per
son who resists the rebellion of the flesh, is in mind subject to God.
1 There remains no guilt to be puDished. The rebellion of the flesh cannot defile them, when they invo
luntarily suffer it. " He shows clearly that there is no condemnation on account of carnal inclinations, if we
do not yield to them by sinning." St. Augustin.
3 Christians— believers in Christ, incorporated with Him hy baptism.
3 Not all Christians are free from the guilt of concupiscence, but those only who walk not according to the
g James 4 : 1 ; 1 Pet. 2 : 11. h Maier takes it as it stands.
" i G. P. "I give thanks to God." V. D. E. Irenaeus, Origen, Rufinus, Aug.
a \>w _l t-fcut according to the Spirit." "V. — B. C. D*. F. G. versions.

484

ROMANS VIII.

2. For the law of the spirit of life4 in Christ Jesus hath freed me
from the law of sin and death.5
3. For what was not possible to the law,b in that it was weak through
the flesh :6 Godr sending His own Son in the likeness of sinful flesh,8
even of sin,9 condemned sin in the flesh,10
4. That the justification0 of the law11 might be fulfilled in us, who
walk not after the flesh, but after the Spirit.
5. For they, who are after the flesh, mind12 the things of the flesh:*
but they, who are after the Spirit, mind the things which are of the
Spirit. 6. For the carnal mind13 isu death : but the spiritual mind15 life and
peace. 7. Because the carnal mind is at enmity with God : for it is not sub
ject to the law of God : for neither can it be.16
8. And those, who are in the flesh,17 cannot please God.
9. But ye are not in the flesh, but in the Spirit :18 if, however, the
Spirit of God dwell in you.19 But if any man hath not the Spirit of
Christ, he is not His.20
flesh, "Because it might be objected that many sin even after baptism ; on this account he hastens to qualify
bis statement, and he does not say simply, ' for those who are in Christ Jesus,' but for those who walk not
according to tho flesh." St. Chrysostom.
4 The impulse to virtuous action proceeding from the Holy Spirit, who gives life to the soul— the grace of
the Holy Spirit. "He here calls the Spirit the law of the Spirit." Idem.
5 By pardoning past sin, and strengthening him to resist lust.
a Through the frailty of those to whom it was proposed. " He does not ascribe weakness to the law, but to
the flesh." St. Chrysostom.
7 Accomplished.
B The likeness of flesh was true, but His flesh was sinless : "for Christ had not sinful flesh, but sinless, like
to ours, which is sinful, the same naturally as ours." St. Chrysostom.
0 On account of the expiation offered, — the victim for sin, which was Christ.
10 Destroyed its power— gave to man a power of resisting it. "As if he said, convicted it of having greatly
sinned, and then condemned it." St. Chrysostom. Sin is represented as a culprit found guilty.
11 That to which the law pointed; but which it could not accomplish: "the end, scope, object." St. Chry
sostom. 15 Think on — relish — love. It is difficult to express the full force of the term.
13 Sentiment— affection. " He indicates the gross inclinations of tho mind, and designates them by the
worse name, as he is wont to style flesh even the whole man endowed with a soul." St. Chrysostom.
14 Carnal affection — inordinate love of the world brings death to the soul.
" Sentiment — affection inspired by the Holy Spirit. "He here indicates the spiritual disposition." St.
Chrysostom. 16 Carnal affection — sensuality— is in essential opposition to the Divine law. " He thus styles gross earthly
thoughts, tending to the things of this life, and to evil actions." St. Chrysostom.
n Who are slaves to sensuality. " By the flesh, he here means not the body, nor the substance of the body,
but a carnal and worldly life, full of luxury and licentiousness, which makes tho whole man flesh." Idem.
18 The pure of heart are not in the flesh, because" they are not governed by carnal appetite. " The spiritual
man is not even in the flesh, being already as an angel, soaring up to heaven, merely bearing around with
him the body. As iron in tbe fire becomes like fire, although it retains its own nature, so the flesh of the
faithful, and of spiritual persons, is at length clothed with that power, and becomes altogether spiritual,
crucified in every respect, and borne on the wings of the soul." Idem.
19 As Christians, they were presumed to be spiritual, but this depended on their care to preserve the grace
of the Holy Spirit.
30 He who has not the Holy Spirit, who is here called the Spirit of Christ, dwelling iu him, does not belong
to Christ — he has forfeited the privileges ofhis Christian profession.
h V. Bloomfield. c tStKataJua. P. "righteousness."

ROMANS VIII.

I
sauso ot

10. But if Christ is in you, the body indeed is21 dead, been
sin, but the spirit liveth,22 d because of justification.
11. But if the Spirit of Him, who raised up Jesus from tho dead,
dwelleth in you ; He who raised Jesus0 Christ from the dead will also
quicken your mortal bodies,23 because1 of His Spirit who dwelleth in
you. 12. Therefore, brethren, we are debtors not to the flesh, to live after
the flesh.
13. For if ye live after the flesh, ye shall die : but if by the spirit ye
mortify the deeds of the flesh,B ye shall live.
14. For whoever are led by the Spirit of God,2'1 they are sons of
God. 15. For ye have not received a spirit of bondage11 again in fear,25
but ye have received a spirit of adoption of sons, in which we cry, Abba1
(Father).26 16. For the Spirit Himself beareth testimony11 to our spirit,2' that we
are children of God.2S
17. And if children, heirs also,: heirs indeed of God, and joint heirs
with Christ : yet so if we suffer together,29 that we may be also glori
fied together.

2l The body is dead, inasmuch as its lusts are mortified.
23 The spirit being justified, lives to Ood. " You see how many blessings flow from having the Holy Spirit
— to belong to Christ, to bave Christ Himself, to be a companion of angels in combat. For this is to deaden
the flesh, to lead an immortal life, to bave the pledges of resurrection, to pursue tho career of virtue with
facility." St. Chrysostom.
39 All will rise, but the just are quickened and crowned.
34 " lie shows that He wishes Him (the Divine Spirit), to govern our life, as the pilot steers the ship, and
the charioteer guides the horses. He subjects to His control not the body alone, but tbe soul herself: for he
does not wish her to act of herself, but he puts her under the direction of the Spirit. Lest any trusting in
the gift of baptism should be careless of their pubsequent conduct, he says, that although you have received
baptism, if you are not afterwards led by the Spirit, you forfeit the dignity with which you had been in
vested, and the prerogative of adoption. On this account he did not say : ' whoever have received the Spirit,'
but ' whoever are led by the Spirit of God,' that is, whoever throughout their whole life, act thus, ' they are
the sons of God.' " St. Chrysostom.
as As the Israelites at Mount Siriai. Christians are not under slavish subjection. "They were speedily
punished or rewarded — they did all things through fear." Idem.
29 VPith filial affection aDd confidence. The two terms, Syriac and Greek, are united, the former being
familiar to the Jews, which is explained by the apostle for the Romans, who might not know its meaning.
The use of both terms according to St. Augustin, serves to intimate that both Jews and Gentiles are children
of God.
37 The testimony is borne to our spirit.
33 Tbe Divine Spirit assures the faithful, that Christians are, by their voeatioD, the adopted eons of God.
"Since the Spirit bears witness," cries St. Chrysostom, "what room is there for doubt? For if a man, or
angel, or archangel, or any other such power, promised this, some might have doubted; but when the Su
preme Being, who bestows it, testifies it to us by the very prayers which he commanded us to offer up, who
can henceforward doubt our dignity?"
39 With Christ. i G. P. "life." V. F. G. Arm. t«,P.- V. C. Syr.
f G. P. " by." Schott, V. D. E. F. G» versions, critics.
s G. P. " of the body." V. D. E. F. G. versions, fathers.
k 2 Tim. 1:7. '.Gal. 4:5.
l£ P. " with" — together with : to. Our spirit is not the fellow-witness of the Holy Spirit.

486

KOMANS VIII.

18. For I think30 that the sufferings of this present time are not
¦worthy31 of the glory, which shall be revealed in us.1
19. For the expectation of the creature32 waiteth for the revelation
of the sons of God.
20. For the creature was made subject to vanity33 not willingly,34 but
by reason of Him who made it subject in hope i35
21. Because the creature also itself shall be delivered from the bon
dage of corruption111 into the glorious liberty36 of the children of God.37
22. For we know that the whole creation groaneth and travaileth in
pain until38 now.
23. And not only it, but ourselves also having the first fruits of the
Spirit,39 even we ourselves groan within ourselves, waiting for the adop
tion of sons40 [of GodnJ, the redemption of our body.41
24. For we are saved by hope.42 But hope that is seen, is not hope ;
for what a man seeth, why doth he hope for ?
25. But if we hope for that which we see not, we wait for it through
patience. 26. And in like manner also, the Spirit helpeth43 our infirmity :° for

30 I judge. It does not imply mere conjecture.
31 They bear no proportion to the glory of heaven.
33 Even the inanimate, and the brute creation, which are in an imperfect and suffering condition, may bo
said, by the figure of prosopopoeia, to wait for a better state, such as will take place when the sons of God
shall be crowned with glory.
33 The material creation is subjected to many changes, which mark its corruptible condition. "Where
fore? For thee, 0 man. For because thou hast received a mortal and suffering body, the earth also was
cursed, and it sent forth thorns aud brambles." St. Chrysostom.
34 By a bold figure, will is ascribed to the inanimate and brute creation. As all nature should tend to its
own perfection, the apostle intimates that tbe defects and disorders perceptible in it, are not to he considered
as necessarily inherent, but rather as decreed by God in punishment of original sin. "His discourse be
comes emphatic, and he personifies the whole world, as even the prophets do, who represent the rivers as
clapping their hands, and the hills a3 leaping, and the mountains as dancing; not that we should imagine
them to be endowed with mind, or ascribe thought to them, but that we may learn the excellence of the
blessings, which reach even to things which are inanimate." Taem.
3S Hope is figuratively ascribed to the creature, because its present imperfect state is to be succeeded by a
perfect one. " On thy account it shall again be incorruptible, for this is the meaning of the words ' in hope.' "
Idem. 30 " On account of the liberty." Idem.
37 The material creation shall share in the glory of the sons of God, inasmuch as it shall be freed from cor
ruption, and appear in renovated beauty.
31 The same figure is continued. The creature is represented as groaning with the pains of parturition,
under the corruption which it suffers.
38 The communication ofthe Holy Spirit is a commencement and earnest of future glory.
40 We sigh for the full enjoyment of our privileges as adopted children. " Now our condition is uncertain to
our last breath, for many who were children have become dogs and captives : but if we depart with good
hope, then the gift will be permanent, and manifest, and great, no longer liable to change by death and sin."
St. Chrysostom.
41 Its exemption from misery and sinful inclination, "that is, perfect glory." Idem.
43 Our salvation is as yet only in hope : " for we have offered to God this gift only, faith in his promises of
future blessings." Idem, ^
J3 " He shows that even for this easy act (of hope) we enjoy great assistance." St. Chrysostom.
l 2 Cor. 4 : 17. m 2 Pet. 3 : 13. n Luke 20 : 3, 6.
o G. P. "infirmities." V. — A. B, C. D. versions, fathers, critics. *

ROMANS VIII. 487
what we should pray for, as we ought,41 we know not : but the Spirit
Himself askethp for us45 with groanings46 unutterable.
27. And He who searcheth the hearts, knoweth what the Spirit de
sireth :47 because according to God, He asketh for the saints.
28. And we know that all things48 work together unto good for those
who love God, for those who according to purpose49 q are the called50 [the
saints1"]. 29. For whom He foreknew,51 He also predestinated to be conformable
to the image of His Son,52 that He might be the first-born among many
brothers.53 80. And whom He predestinated, these He also called :54 and whom He
called, these He also justified: and whom He justified, these He also
glorified. 44 In conformity with the Divine Will.
4a By moving us to ask, St. Chrysostom understands it of a supernatural gift of prayer, vouchsafed to
some individual for the general advantage. " He who had it, prayed for the whole multitude — standing, ho
prayed for all, and instructed all."
46 With deep sighs — exciting in us a wearisomeness of life, a disgust of sensual enjoyments, a longing after
heaven. "The soul which received this gift prayed to God with sighs and groans. He who was endowed
with this grace, standing with much compunction, with many sighs coming from the heart, falling down
before God, prayed for what was suited to all." Idem.
" The disposition or affection ofthe Spirit, "that is, ofthe spiritual man." Idem.
48 Temptations and persecutions, as well as the ordinary events of life.
w Of God— His eternal counsel and gracious decree, as St. Angustin strongly maintains. St. Chrysostom,
however, explains it of the free determination of man. " He says purpose, not to ascribe all to vocation."
This difference of interpretation arose from the difference of circumstances in which these fathers wero
placed. St. Chrysostom sought to arouse the faithful from torpor, by reminding them that their salvation
depended on the free determination of their own will, co-operating with Divine grace. St. Augustin, in
order effectually to oppose the Pelagians, who ascribed all to the free choice of man, explained "purpose" of
the merciful counsel of God, by which he decreed to bestow the gifts of His grace on the objects of His gra
tuitous love: which appears to be the more correct view. The union of both interpretations will guard us
against the error of those who deny free will, aud of those who assert its sufficiency for salvation. The same
difference of exposition occurs throughout the sequel of this epistle, and the same mode of reconciling these
illustrious doctors may be safely and successfully adopted.
60 Those who have been called by God to the faith, and to church membership by baptism. "The call was
not attended with necessity or compulsion: all, therefore, were called, but all did not obey." St. Chrysostom.
St. Augustin, writing after the rise of* the Pelagian errors, restricted the meaning of these texts genprally to
those who were specially called, to exclude the error, that the call of God was no more than the preaching of
the gospel, and that the free will of man, independently of any internal grace, determined faith, or unbelief.
61 Whom He graciously regarded in His Divine foresight. The aorist in the latter place, and throughout,
might be rendered in the present tense, since the apostle describes what God does — He calls, sanctifies, and
glorifies those whom He foreknew and predestined from eternity.
53 In purity of life, by dying to their passions, and in the patient endurance of sufferings, as afterwards
in glory. "What the only begotten was by nature, they became by grace." St. Chrysostom.
13 Christ, at the head of the elect, deigns to appear as their eldest brother.
64 The Divine decree, guided by foreknowledge, leads to the call to the faith, which is followed by actual
justification, the preparation for glory. This is the order of Providence: but not all who are called, are jus
tified, for few are chosen out of the many who are called, since many resist the call, and others fail in tho
necessary dispositions to profit by it. Not all who are justified are glorified, because many fall away in time
of temptation. St. Chrysostom explains tbe glorification, of grace, adoption, and the gifts of the Holy Spirit ;
and the Syriac interpreter understands it of miraculous gifts attending the imposition of hands by the apos
tles. St. Augustin^ follows out his -usual line of interpretation, and observes : " Not all who are called, are
called according to the purpose ; for this purpose appertains to the foreknowledge and predestination of God :
nor did He predestine any one, unless He foreknew that he would believe, and follow His call."
p P. " maketh intercession,"
4 Acts 11 : 23 ; also infra 9:11; Eph. 1:2; 3 : 11 ; 2 Tim. 2 : 9.
> Supra 1 : 6.

488 ROMANS VIII.
31. What then shall we say to these things ? if God is for us, who is
against us ?56
32. He who spared not even His own Son,50 but delivered Him up for
us all, how hath8 He not also with Him given* us all things ?s7
33. Who shall bring accusation against the elect of God ?58 God who
justifieth.69 34. Who is he that condemneth ? Christ Jesus/ who died, yea who
is risen also again, who is at the right hand of God, who also intercedethT
for us.60
35. Who then shall separate us from the cha/rity of Christ ?61 tribu
lation ? or distress ?w or famine ? or nakedness ? or danger ? or perse
cution ? or the sword ?
36. (As it is written : For Thy sake we are put to death all the day :
we are accounted as sheep for the slaughter.*)
37. But in all these things we overcome,7 because ofz Him who
loved us.
38. For I am sure that neither death,62 nor life,63 nor angels,64 nor
principalities, nor powers,65 nor things present, nor things to come66 [nor
might], fit "The whole world — tyrants and populace, kindred and fellow-citizens — are against us: but far from
hurting us, they become involuntary occasions of our being crowned, and instruments of many blessings ;
the wisdom of God turning their designs to our salvation and glory." St. Chrysostom.
86 Not au adopted son. "He sufficiently intimates that our Lord is styled 'only begotten,' in a different
sense from that in which He is styled ( first-horn :' for where He is called ' only begotten,' lie has no brothers,
but He is naturally the Son of God, the Word in the beginning, by whom all things were made. But in
reference to the assumption of human nature, and the mystery of the Incarnation, by which Ho has vouch
safed to call us, who are not children by nature, to the adoption of sons, He is styled first-born with the ad
dition of brethren." St. Augustin.
51 Since Christ died for all, Jew and Gentile can obtain through Him all things necessary for salvation.
58 Why allege the crimes committed by the Gentiles previous to baptism, sinco God mercifully cancels
them ? Why object against those whom God has chosen for eternal happiness, sins already blotted out?
69 Who dares condemn those whom God justifies by pardoning them?
00 No condemnation is to be feared if we flee to Christ, who died to expiate sins, and who being risen again,
is in glory, and pleads, through His own blood, in our behalf.
G1 St. Chrysostom understands this as a mode of declaring the love which Christ bears to us: "For He who
is life and the fountain of all blessings, and whose power is the same as that of the Father, and who raises
up the dead, and gives life, and does all other things, how does He need prayer to help us? Having by His
own power rescued us from a desperate state, and from condemnation, and made us just men and children of
God, and led us forward to supernal honors, and accomplished things unhoped for, how should He need
prayer for easier matters, after He had accomplished all things, and placed our nature on a royal throne?
You see that everything shows that He is said to intercede, for no other reason, but to show us, the warmth
and inteuseness of His love for us."
C3 The terrors of death. 63 The hope of life.
61 Fallen angels strive to separate man from Christ. St. Chrysostom, however, understands it of good
angels : '• He said this, not that angels or the other powers would attempt it, but he wished to/show his love
for Christ in exaggerated language."
G6 These names may be given to angelic spirits, and even to demons; some understand, them of the civil
powers. " Neither the tyrant, nor mobs, nor troops of demons, nor the devil himself could prevail over them."
Idem. ^ Present or future evils.
s Philip. 3 : 21.
t G. P. " shall He not with Him also freely give us." u G. P. — Schott. V. A. C. F. G. versions.
? Heb. 7 : 25 ; 1 John 2:1. w G. P. " persecution."
* Ps. 43 : 22. y P. « we are more than conquerors."
z P. " through." V. D. E. F. G.

ROMANS IX. 489
39. Nor height,67 nor depth,68 nor any other creature, shall be able
to separate us from the love of God, which is in Christ Jesus our
Lord.69

CHAPTER IX.
HE ASSERTS THAT THE PROMISES MADE BY GOD TO THE SONS OF ABRAHAM HAVE NOT
BEEN" DEFEATED BY THE FALL OF THE JEWS, WHICH HE GREATLY LAMENTS, SINCE
THE PROMISES WERE NOT DIRECTED TO THE CARNAL DESCENDANTS OF ABRAHAM, BUT
TO THOSE, WHETHER JEWS OR GENTILES, WHO, BY THE GRATUITOUS ELECTION OF GOD,
ARE MADE CHILDREN OF ABRAHAM, BY FAITH. GOD HAS MERCY ON WHOM HE WILLS,
AND HARDENS WHOM HE WILLS. THE JEWS HAVING SOUGHT JUSTICE NOT THROUGH
THE FAITH OF CHRIST, WHOM THEY REJECTED, BUT BY THE WORKS OF THE LAW, HAVE
BEEN LEFT IN THEIR INIQUITY, WHILST THE GENTILES ARE JUSTIFIED BY FAITH IN
CHRIST. 1, I speak the truth in Christ, I lie not: my conscience bearing me
testimony in the Holy Spirit i1
2. That I have great sadness and constant pain in my heart.
3. For I wished myself to be an anathema2 a from3 Christ for my
brethren, who are my kinsmen according to the flesh,
4. Who are Israelites,4 b to whom belongeth the adoption0 of sons,fi
and the glory,6 and the covenant,7 d and the giving of the law,8 and the
worship,9 and the promises :

67 Elevation— prosperity. ra Humiliation— adversity.
03 No external cause or agent can effect this separation, as long as our will and heart are opposed to it.
1 This solemn asseveration is equivalent to an oath.
3 The force ofthe phrase is to he as a thing separated, devoted, or accursed — as one excommunicated. The
apostle felt ready to forego tho consolation which he enjoyed by bis union with Christ, if he could thereby
secure tbe salvation ofhis countrymen, who were scandalized at the apparent failure ofthe prophecies. This
shows the sincerity and intenseness of his affection for them ; but he could not, under any circumstances,
wish to forfeit the grace of Christ, or the hope of eternal beatitude. (< I am tormented," he says, " on account
of their lose, and were it possible to be separated and estranged from the band of Christ's followers, not from
His love, God forbid! since he desired even this through love, hut from that enjoyment and glory, I would
consent to it, in order that my Lord should not be blasphemed  I would willingly forego the king
dom, and that ineffable glory, and I would endure the worst sufferings, regarding tbe consolation as far
greater than the labor, if I did not hear Him whom I love blasphemed." St. Chrysostom.
3 Simon thinks that the Hebrew preposition 0 is represented by diro, and that it Fhould be rendered, " on
account of." This would remove the chief difficulty, but it can scarcely be maintained. St. Chrysostom,
taking the text as it stands, says, that tbe vehement love, which the apostle bore to Christ, prompted him to
desire this separation.
4 Carnally descended from Israel. B Israel was styled the first-born son of God.
B This is thought by some to refer to the Shekinah, or bright cloud over the ark of the covenant, from
which the Divine will was made known to the people.
1 The Jews considered each repetition ofthe covenant made with Abraham, as a new covenant.
a The law was given to them.
8 The rites by which God was worshipped.
- Numb. 21 : 3. b Acts 9 : 2; 1 Cor. 15*: 9.
c Exod. 4 : 22. d G. P. " covenants;" V. B. D. gr.

490 ROMANS IX.
5. Whose are the fathers,10 and of whom is Christ, according to the
flesh,11 who is over all things, God blessed" forever.f Amen.12
6. Not as though the word of God hath failed.13 For not all who are'
of Israel, are Israelites :u
7. Neither are they who are« the seed of Abraham, all children ;15
but in Isaac shall thy seed be called :16h
8. That is, not the children of the flesh17 these are children of God ;
but the children of the promise1 are counted for seed.18
9. For this word is of promise :k At this time will I come ; and Sara
will have a son.19 '
10. And not only she, but Rebecca also had conceived1 at once20m of
Isaac our father :
11. For when they were not yet born,21 and had not done any good
or evil (that the purpose of God, according to election,22 might stand),
12. Not of works, but of Him who calleth," it was said to her :
13. The elder shall serve23 the younger,0 as it is written : Jacob I
love ; but Esau I hate.Mp
10 The patriarchs.
11 Christ, as man, is descended from the same source, and belonged to the nation ofthe Israelites. By say
ing, " according to the flesh," the apostle intimates that under another point of view He is not of Ihem.
rJ Christ, with the Father and the Holy Spirit, is the ever blessed and supreme God. " Amen," is added by
way of more solemn asseveration. Some regard this clause as a doxology : but tho context does not prepare
us for this view, since the exclamation: " Let God, who is above all, be blessed forever," would be an un
natural interruption of the statement ofthe apostle, no reason appearing why it should be introduced. On
tbe contrary, having qualified his statement, that Christ was of the Israelitic nation, by adding according to
the flesh, it was proper to refer to His Divine nature. Besides, when UXoynrds, " blessod," is used by way of
predicate, with an optative verb expressed or understood, it always precedes the noun, according to Hebrew
usage, as Jaspis remarks. In the test, Ssog precedes. St. Paul elsewhere calls Christ God.
13 By their unbelief. " In the sense of tbe promises.
15 All his children did not enjoy the prerogatives of sons.
¦" The promise was to be fulfilled in the posterity of Isaac, not in Ismael, or the sons of Kethura.
11 Natural descendants.
18 By limiting the promises to the children of Isaac, God showed that natural descent was not to be re
garded ; but that His choice and call were to be attended to.
" This is a promise of something not naturally to he expected.
39 The case of twin children of the same mother, is far stronger than that of children of the same father by
different mothers, to show that the choice of God was alone to be regarded.
21 After their conception.
23 That it might clearly appear that God chose freely the heir of His promises, without regard to the natu
ral order. " He referred the whole matter to the knowledge of God, with which no one dares contend, how
ever frantic he may be. 'Before they were yet born,' he says, 'and had done anything good, it was said to
the mother: The elder shaW serve the younger.' He shows that nobility according to the flesh is of no ac
count, bnt that we must regard virtuous disposition, which God knows before works," St. Chrysostom.
39 The Idumeans -were subject to the Israelites for a hundred and fifty years from the time of David, who
subdued them.
34 Hatred here means a less degree of love. The preference of Jacob to Esau as heir, is thus expressed :
" Why did God say so? Because He does not, as men, await the issue of things, to see who is good, and who
is otherwise, but before the events He knows who is wicked and who is good." St. Chrysostom. St. Augus
tin, however, understands it of election and reprobation, without prejudice to free will.
° Ps. 67 : 20, 36; 2 Cor. 1:3; Eph. 1:3. f Eph. 5:5; Titus 1 : 3; 2 : 10, 13.
S G. P. " Neither because they are." Some MSS. V. " quia."
h Gen. 21 : 12. 1 Gal. 4 : 28
k Gen. 18 : 10. 1 Gen. 25 : 23.
m G. P. "by one." n 2 Tim. 1 : 9.
° Gen. 25 : 23. P Mai. 1 : 2, 3. *'

ROMANS IX. 491
14. What shall we say then? is there injustice with God? God
forbid. 15. For He saith to Moses : I will have mercy on whom I have
mercy ; and I will show mercy to whom I will show mercy.25 q
16. Therefore it is not of him who willeth, nor of him who runneth,26
but of God who showeth mercy.27
17. For the Scripture saith to Pharao :T For this purpose have I
raised thee up, that I may show My power in thee, and that My name
may be declared throughout all the earth.28
18. Therefore He hath mercy on whom Fie will, and whom He will3
He hardeneth.29
19. Thou sayest then to me: Why doth He yet complain? for who
resisteth* His will ?30
20. uO man, who art thou who answereth against God?31 Doth the
work say to him who wrought it : Why hast thou made me thus ?32

2S The exercise of mercy towards one, implies no wrong to him who is denied pardon. St. Chrysostom thus
paraphrases the text : (1 It belongs nbt to thee, 0 Moses, to know who are worthy of compassion. Leave that
to Me."
2j "From this we perceive that it belongs to us to will and to run, but the accomplishment of our will and
race belongs to the mercy of God." St. Jerome, Contra Pelag. I, 2.
2T The object ofthe apostle is to prove, that the Gentiles may be made heirs ofthe promises by faith, with
out any injustice to the natural descendants of Abraham. Ab Isaac was preferred to the other children of
Abraham, and Jacob to his elder brother, and as the exercise of mercy is declared by God Himself to bo en
tirely dependent on His own gracious will, so tbe Gentiles may be chosen, rather than the Jews. The pro
mises belong not to him who wills or runs, of himself, but to him whom God mercifully calls to the faith.
"Tell me, 0 Jew, who art perplexed with these difficultiesf and canst solve none of them, why dost thou
trouble us regarding the call ofthe Gentiles? I indeed can tell you why the Gentiles have been justified,
whilst you have fallen away. What then is tbe reason ? Because they indepd hy faith, but you as by the
works ofthe law." St. Chrysostom.
33 The sovereign control of God in the dispensation of mercy, is confirmed by His economy in regard to the
wicked. The worst sinners— the leaders of the enemies of His people— acquire power and station, under a
mysterious arrangement of His Providence, which makes their attempts subservient to His higher purposes.
Pharao was raised to the throne, although God foreknew his impiety and cruelty, which would give occasion
to a display of Divine power. The hardness of the heart of Pharao, and of his advisers, was the occasion of
great miracles. " He sufficiently intimated that the obduracy of the heart of Pharao, was a consequence of
his former secret impiety." St. Augustin.
29 "God hardens when lie withholds mercy, so that He does nothing to render man worse, but withholds
what might make him better." St. Aug., qu. 83, c. 68, 1. de Nat. et Grat., c. 1. He is said to harden the sin
ner, whom He abandons to the perverseness of his own heart. This is done by a secret, but just judgment.
Tbe sinner hy his hardness and impenitence, treasures up for himself wrath.
30 Who can resist it ? Tbe decree or absolute will of God cannot be resisted : He does not, however, will
the death of the sinner, but rather that he be converted and live.
31 The apostle chooses rather to confound tbe temerity of man, than to satisfy the question. " Ho checks
his untimely interference and excessive curiosity, and bridles his tongue, teaching him to know what God is,
and what is man, and bow incomprehensible is His Providence, surpassing all conception, and worthy of all
submission." St. Chrysostom.
33 This figure is used to vindicate the supreme dominion of God over His creature ; but without intimating
that the similitude is to be applied in every respect. There is an implied allusion to the creation of the first
man out ofthe slime ofthe earth, " He does not here take away free will, but he shows how far we must
submit to God: for we should not, no more than the clay, call God to account." Idem.
q Exod. 33 : 19. r Exod. 9 : 16.
s Supra 2:4. t Ezek. 18 : 23.
u G. P. -+- " Nay but." V. D. E. F. G. Jerome, Rufinus.

492 ROMANS IX.
21. Hath not the potter power over the clay, of the same lump to
make one vessel indeed unto honor, and another unto dishonor.33
22. And if God, willing to show His wrath,34 and to make His power
known, endured with much patience, vessels of wrath, fit for destruc
tion,35 23. That He might show the riches of His glory on the vessels of
mercy, which He prepared unto glory,36
24. Us whom also He called, not only of the Jews, but even of the
Gentiles,37 25. As in Osee He saith: I 'will call My people that which was not
*My people ; and her beloved, who was not beloved ;v [and her who had
not obtained mercy, one who hath obtained mercy. w]
26. And it shall come to pass, that in the place where it was said to
them : Ye are not My people :x there they shall be called sons of the
living God.38

33 As the potter can fashion the clay iu various ways, and make vessels for ornament, or for mean uses, so
the apostle affirms the unlimited control of God over man, which, however, must be exercised conformably
to justice. There is a remarkable resemblance between this passage and the words of Wisdom: "The potter
also tempering soft earth, with labor fashioneth every vessel for our service, and of the same clay he maketh
both vessels that are for clean uses and likewise such as serve to the contrary : but what is the use of these
vessels, the potter is the judge." Wisd, 15 : 7 ; see also Is. 45 : 9; Jer. 18 : 6. In the passage of Jeremiah,
God declares His readiness to revoke His threats, if men be moved by them to repentance. In Eccli. 33 : 13,
we read: "As tho potter's clay is in his hand, to fashion and order it. All his ways are according to his
ordering: so man is in the hand of Him that made him, and He will ronder to him according to his judg
ment." "Take care," says St. Chrysostom, "lest you imagine that this is said by the apostle in reference to
the manner of creation, or to the necessity ofthe determination ofthe will, since it regards tho freedom and
diversity of the Divine dispensations : for if we understand it otherwise, many absurdities will thence flow.
If the determination of the will were here meant, He would be the author of good and evil alike, and man
would be destitute of all efficiency, and Paul would be in contradiction with himself, Bince he everywhere
crowns the free choice of man. His only object is to persuade the hearer to yield unreservedly to God, and
not to demand of Him the reason of His decrees." St. Augustin considers the whole human family as a con
demned mass, from which God selects some as objects of His unmerited favor, whilst He leaves others in it
in punishment of original sin, or in the exercise of His supreme will. The positive reprobation of these,
which implies condemnation to eternal punishment, is uniformly ascribed by him to their malice and wilful
crimes. " God foreknew that they would he wicked and that they would persevere in their malice to the end,
and on this account doubtless would be damned," L. 1, op. imperf. 156 : 6.
34 To manifest His just vengeance against impenitent sinners.
as These words indicate Divine forbearance. These vessels of wrath were such hy the abuse of their own
free will. That they were fitted for destruction, is a Hebrew mode of speech, equivalent to '-fit." St. Chry
sostom says of Pharao, that "he was prepared for destruction of himself, and by his own acts, for God
omitted nothing necessary for his correction."
3G The sentence is elliptical. What injustice is there in His forbearance followed by punishment, or in His
exercise of mercy towards some, whilst justice is exercised towards others? The vessels of mercy are those
who receive faith and other Divine gifts. " Since He awaited to lead Pharao to penance, and he repented
not, He bore with him a long time, showing His forbearance and His power likewise, if he were disposed to
profit in any way by His forbearance: He showed also His power in punishing him when impenitent." Idem.
3T The apostle is laboring to account for the call to the faith. " He does not ascribe all to God, since if it
were so,jiothing would have prevented the salvation of all. but He again shows His foreknowledge, and takes
away the distinction of Jews and Gentiles." Idem.
38 Tbe apostle shows that the call of the Gentiles was foretold by the prophets. "Who is it that was not a
people? The nations certainly." St. Chrysostom. Although the prophet might be supposed to predict the
reconciliation of God with the Israelites, the prediction was doubtless also referred by the Holy Spirit to the
conversion of the Gentiles.
? Osee 2 : 24 ; 1 Pet. 2 : 10. w G-. p. _ St. Chrys. Probably from the prophet.
i Osee 1 : 10.

ROMANS IX. 493
27. And Isaiah crieth out39 for Israel: If the number of the sons of
Israel be as the sand of the sea, the remnant7 shall be saved.40
28. For He will finish and cut short11 the work in justice ; because a
short work shall the Lord make upon the earth.42
29. And as Isaiah foretold : Unless the Lord of hosts had left us a
seed, we had been as Sodom, and we had been made like to Gomorra.43z
30. What then shall we say? That the Gentiles who followed not
after justice have attained to justice, even the justice which is of faith.41
31. But Israel in pursuing the law of justice,45 is not come unto the
law of justice.46
32. Why ? Because not by faith, but as it were by works ;aa for they
stumbled at the stumbling-stone.
33. As it is written : Behold I put in Sion a stumbling-stone,bb and a
rock of scandal ;47 and whoever believeth in Him,00 shall not be con
founded.48

39 After the manner of the prophets, who taught publicly and solemnly.
40 The small portion of the Jews, which escaped the sword of the Assyrians, and turned to God, was a typo
of those who would embrace salvation in Christ. " Do you perceive," asks St. Chrysostom, " that he does not
say that all will be saved, but such as are worthy to be saved? For I do not regard the multitude, he says,
nor does tbe race so widely spread abroad interest me ;" I save only such as prove themselves worthy."
41 God shall finish and cut short the matter justly.
43 The terms may he understood ofthe determination and decision of a suit, and the execution of a decree:
or simply ofthe bringing to an end, and putting in execution the Divine counsel. Calvin and Simon explain
it of the Divine visitation, hy which the Jews were reduced to a small number. St. Chrysostom applies it to
faith, which is simple in its principle : " There is no need of a circuitous course, and of labor, aud the afflic
tion of legal works : salvation may be had by a compendious method, for such is faith."
43 Utterly destroyed.
44 The apostle reverts to the subject of his discourse, namely, the call of the nations. The Gentiles, al
though not seeking justice, that is, forgiveness, sanctification, obtained it through Divine mercy, being gra
ciously called to the faith.
4i Calvin takes it to be by hypallago for " the justice of the law."
4G The Israelites relied on tbe legal observances for the attainment of justice, that they might be acceptable
with God : but they did not attain to it. " What is the reason ? Because not of faith, but as by works of the
law. This is the manifest key to the whole passage." St. Chrysostom.
41 Christ became such to the Jews by reason of their pride and unbelief.
43 The text has, "let him not hasten :" which may indicate that he may securely pursue his path. "Yea,
see again how confidence and the general gift proceed from faith ; for it is not said of the Jews only, but of
the whole race of men : for every one, he says, whether Jew or Greek, Scythian or Thracian, or whosoever
else believes, shall enjoy much confidence." St. Chrysostom.
y Isaiah 10 : 22. z Isaiah 1 : 9.
™ G. P. » of the law." V. — A. D. F. G. Memph.
bb Isaiah 8 : 14 ; 1 Pet. 2:7. cs Isaiah 28 : 16.

494 ROMANS X.

CH'APTER X.
THE APOSTLE PRAYS FOR THE JEWS, WHO, HE SAYS, HAVE ZEAL FOR GOD AND THE
LAW, BUT NOT ACCORDING TO KNOWLEDGE : FOR NOT KNOWING CHRIST, WHO IS THE
END OF THE LAW, THEY SOUGHT JUSTICE BY THE WORKS OF THE LAW. HE TREATS
ON THE DIFFERENCE OF JUSTICE BY THE WORKS OF THE LAW FROM THAT WHICH IS
OF FA*ITH, WHICH IS COMMON BOTH TO JEWS AND GREEKS BELIEVING IN CHRIST.
THE FAITH OF CHRIST HAS BEEN PREACHED EVERYWHERE, AND EMBRACED BY THE
GENTILES, WHILST THE JEWS REPELLED IT.
1. Brethren, the desire of mine heart, and prayer to God, is for
thema unto salvation.
• 2. For I bear them testimony, that they have zeal of God,1 but not
accordingb to knowledge.2
3. For not knowing the justice of God, and seeking to establish their
own," they have not submitted themselves to the justice of God.
4. For the end of the law is Christ, for justice to every one who
believeth.3 5. For Moses wrote4 of the justice,0 which is of the law, that the man
who shall do it3Ms shall live in it.4
6. But the justice, which is of ^faith/ saith thus : Say not in thine
heart,5 who shall ascend into heaven ? that is, to bring Christ down.6
7. Or who shall descend into the deep?7 that is, to call Christ again
from the dead.
8. But what saith the Scripture ?B The word is nighh in thy mouth,
and in thine heart : this is the word of faith, which we preach :8
1 Zeal for the worship and honor of God.
3 Not enlightened.
3 Belief in Christ is necessary in order that the law should lead to justice.
3 bis Who observes the commandments.
4 Life could Dot bo had by the mere observance of the law, since no one fulfilled it altogether, but it was
imparted through Christ, who was to come, to such as studied to observe it, in faith and humble dependence
on God. .
9 The plan of Banetification through faith is here personified. Moses anticipates objections against the ob
servance of the law, by stating that it is not necessary to mount the skies, or descend into the abyss, in order
to fulfil it. li For what the apoBtle says here of faith, Moses spoke of the commandment, showing that they
experienced in a high degree the Divine bounty ; for you cannot say, that you must mount to heaven, or
cross the wide ocean, in order to receive the commandments : since God has made easy for you those things
which are great and important." St. Chrysostom.
5 The apostle does not affirm that Moses had the incarnation of Christ in view, when he used this ex
pression : but he employs this language to show that faith does not require the renewal of tho Incarnation or
Resurrection ; but only the humble acknowledgment that they have taken place.
1 Into the region of the departed.
3 The apostle thus applies the words of Moses in a sense which, although not the literal and primary mean
ing, was doubtless intended by the Holy Spirit.
a G. P. " for Israel." V. A. B. D. E. I. G. versions, fathers, critics.
b Supra 1 : 28 ; 1 Pet. 3 : 7.
c Chrys. P. + "righteousness." V. A. B. D. (1st Gr.) E. Memph. Arm.
i Lev. 18 : 15 ; Ezek. 20 : 11.
e Moses describeth the righteousness which is ofthe law, that the man which doeth these things shall live
by them. P. Chrys. V. D. Memph. i Deut. SO : 12.
£ G. 1'." what saith it!" V. D. E. F. G. t Q. P. « thee."

ROMANS X. 495
9. That, if thou confess with thy mouth the Lord Jesus, and believe
in thine heart that God raised Him up from the dead, thou shalt be
saved.9 10. For, with the heart, we believe unto justice :10 but with the mouth
confession is made to salvation.11
11. For the Scripture saith : Whoever believeth in Him,12 shall not
be confounded.'
12. For there is no distinction between Jew and Greek : for the same
Lord of all is rich13 towards all who invoke Him.
13. For every one, whoever shall invoke the name of the Lord, shall
be saved.14 k
14. How then shall they invoke Him, in whom they do not believe ?
Or how shall they believe Him, of whom they have not heard ? And
how shall they hear without a preacher ?
15. But how shall they preach unless they be sent :15 as it is written :
How beautiful are the feet of those who preach16 peace, who preach good
things!171 16. But all do not obey the gospel. For Isaiah saith : Lord, who
believeth our report ?18m
17. Faith, then, is by hearing,19 b,ut hearing by the word of Christ.11
18. But I say : Have they not heard ? And indeed their sound hath
gone forth to all the earth," and their words unto the ends of the whole
world.20 9 The Resurrection is specified as tho great evidence of the truth of the Christian revelation. He who be
lieves this, is supposed to embrace the entire doctrine of Christ.
10 God requires us to believe, which is au act of the mind and will. The Hebrews ascribed to tho heart in
tellectual operations, as well as the affections.
11 The honor of the lips is also due to God. Our external profession must correspond with our convictions.
13 This supposes that he lives according to his faith. The scope ofthe apostle is, to prove that Jew or Gen
tile can be saved through faith in Christ.
13 Generous, bountiful.
" Salvation is not secured by mere invocation. The conduct must correspond. The invocation of Jesus is
plainly meant.
15 The apostle infers that the good tidings of salvation were to be proclaimed throughout the world. "Do
you observe how he points out the preachers from the manner of preaching ; for they went around saying
nothing but those ineffable good things, and the peace which God offered to mankind." St. Chrysostom.
16 The text may be literally understood of the messengers who brought to the captive Jews the news of
their liberation, that they might return to their country.
17 Peace and good things, or blessings, are synonymous.
18 This is quoted to show that the unbelief of the Jews was predicted. " You object that all did not obey
the gospel. This also was foretold by Isaiah." St. Chrysostom.
19 Not by the letter of the Mosaic law, but by the preaching of the gospel of Christ : " Since the Jews at
all times sought miracles, and ocular evidence of the resurrection, and many longed for such pfoofs, he re
marks that even the prophet foretold that we must believe, by hearing." St. Chrysostom.
33 This passage, which in its obvious sense means that the heavenly bodies announce the glory ofthe Crea
tor to the utmost limits of the universe, is here quoted in its allegorical sense, to prove that the preaching of
the gospel was to extend to all nations. It was not designed to prove its actual diffusion at that time, al-
i Isaiah 28 : 16. k Joel 2 : 32 ; Matt. 7 : 21 ; Acts 2 : 21.
1 Isaiah 52:7; Nahum 1 : IS. m Isaiah 53 : 1 ; John 12 : 38,
n G. Chrys. P. " of God." V. B. D. B. versions. F. G. have neither.
° Ps. 18 : 5.

496 ROMANS XI.
19. But I say : Hath not Israel known ?21 Moses first saith :p I will
provoke you to jealousy by that which is not a nation : by a foolish na
tion I will anger you.23
20. But Isaiah is bold, and saith :9 I am found by those who did not
seek Me : I appear openly to those who sought Me not.23
21. But to Israel He saith : All the day long do I spread my hands
to a people that believeth not, and contradicteth.24

CHAPTER XL

GOD, OP HIS OWN GRATUITOUS ELECTION, RESERVED FOR HIMSELF SOME OP THE JEWISH
PEOPLE TO BE SAVED BY FAITH IN CHRIST, LEAVING THE REST IN THEIR BLINDNESS,
ON ACCOUNT OF THEIR UNBELIEF, ACCORDING TO THE PREDICTIONS OF THE PRO
PHETS, AND TAKING THE GENTILES IN THEIR PLACE THROUGH HIS GRATUITOUS GOOD
NESS. THE APOSTLE WARNS THEM NOT TO GLORY OVER THE JEWS, WHO, ALTHOUGH
FORSAKEN FOR A TIME, SHALL IN THE END BE CONVERTED TO CHRIST: AND HE
BURSTS FORTH INTO EXPRESSIONS OF ADMIRATION AT THE INCOMPREHENSIBLE WIS
DOM OF GOD.
1. I say then : Hath God cast away His people ? God forbid. For
even I am an Israelite of the seed of Abraham, of the tribe of Benja
min.1 2. God hath not cast away His people whom He foreknew.2 Know
ye not what the Scripture saith of3 Elias : how he appealeth to God
against Israel ?a
3. Lord, they have slain Thy prophets,b they have dug down Thine
altars, and I am left alone, and they seek my life."
though it was widely spread. "The world and the extremities of the earth heard; and since among you the
preachers spent so much time, and they were taken from among you, did you not hear ?" St. Chrysostom
thus applies this text to the Jews.
31 The Israelites had notice that the gospel would bo preached to the Gentiles.
32 The apostle shows, that God had forewarned the Israelites, that the nations which they despised, should
become objects of His favor. '" They saw those who before were despised hy them enjoying numberless bless
ings : they should consequently know, that this is the nation of which Moses spoke." Idem.
-3 Boldly saith. The prophet Isaiah also, with still greater clearness, predicted that God would reveal
Himself to the Gentiles, which had been previously estranged from His worship. " Who then are they who
did not seek ? who are those who did not ask? It is plain that they are not the Jews, but the Gentiles, who
never had known God." Idem.
34 The unbelief and opposition of the Jews, notwithstanding the gracious invitation of God to the faith,
are strikingly declared.
1 From the fact that he himself is an Israelite, the apostle shows that God has not absolutely cast away
all His people.
3 " Who, He clearly knew, would be fit, and would receive the faith." St. Chrysostom. Gracious fore
knowledge and predestination are here meant of such of the Israelites as embraced the gospel.
1 In regard to, or, in the history of.
P Deut. 32 : 21. q Isaiah 65 : 1.
'8.P. + "saying." V. A. B. C. D. F. G. versions, Chrys. critics.
b G. P. + " and." V. A. B. F. G. versions. . c 3 Kings 19 : 18.

ROMANS XI. 497
4. But "what doth the Divine answer say to him ? I have left to My
self seven thousand men,4 who have not bent the knees to Baal.d
5. So therefore at this, time also a remnant is [saved5] according to
the election of grace.6
6. But if by grace, not now of works :7 otherwise the grace is no
more grace.0
7. What then? That which Israel seeketh for, he hath not obtained:
but the elect8 obtained it : and the rest were blinded :9
8. As it is written : God hath given them the spirit of stupor :f eyes,
that they may not see, and ears, that they may not hear,5 until this
present day.10
9. And David saith: Let* their table be a snare, and a trap, and a
stumbling-block, and a punishment for them.11 h
10. Let their eyes be darkened, that they may not see : and bow down
their back always.12
11. I say, then : Have they so stumbled, that they should fall ?13 God
forbid. But by their offence, salvation is come to the Gentiles,14 to ex
cite1 those to emulation.15
4 " What has this to do with the present question ? Much, by all means: for he shows thence that God
is always wont to save the worthy, although the promise may regard the whole nation." St. Chrysostom.
5 Their salvation is not expressed in the text.
s As God has freely chosen. The apostle affirms that the effectual call of some of the Israelites to the faith,
must be traced to the free choice of God. " See," observes St. Chrysostom, "how each expression preserves
its own dignity, and shows the grace of God, and the good dispositions of those who are saved: fur by saying
' election.' he showed their fitness, and by saying 'grace,' he showed the gift of God.1'
1 These converts did not owe their call to their works, which of themselves could have no supernatural
value. The ceremonial observances did not entitle them to this call. *¦' If by grace, you will ask : Why are
not all saved? Because you are unwilling, for grace, although it be grace, saves the willing, not the unwill
ing, who constantly reject and war against it." St. Chrysostom.
8 The apostle speaks throughout this epistle of those who are chosen and called to the faith, his object, as
explained by St. Chrysostom, being to show, that the promises made to the patriarchs were fulfilled in that
portion of the Jews, who embraced the gospel : " He says this with great emphasis, showing both the grace
from above, and their own zeal : for not with a view of excluding free will, he says that they obtained, but
to show the greatness of the blessings, and that the greater part was of grace, not the whole."
8 Were left in blindness and obduracy. The term originally means: were made callous. The Hebrews
usually ascribed all things to God, because all things are under the control and direction of His providence.
10 The apostle adds this, applying the text to his own time.
11 The Psalmist, having complained ofhis enemies, who had given him gall for food, and vinegar for drink,
prayed that their table, that is their feasts, might become to them an occasion of ruin, in punishment of the
evils, which they had inflicted on him. The apostle intimates, that the sacrifices, and ceremonial observances
had become such for the Jews.
12 Under the image of a slave bending under a burden, the wretched condition of the Jews, punished hy
God, is exhibited. '-Do you observe," asks St. Chrysostom, "the precision with which the prophet foretold
their unbelief pointed to their contentious disposition, and manifested the vengeance which was to follow,
and the enduring nature of the punishment?"
13 Fall away forever. The apostle consoles them with the hope ofthe final conversion ofthe Jews.
" The unbelief of the Jewish nation gave occasion to the diffusion of the gospel among the Gentiles.
16 That the Jews might be excited to embrace the faith, seeing it professed by the Gentiles. " Jesu3 came
ii Ibid. v. 18. rrjj Astarte, a Phenieian goddess, worshipped with Baal.
e G. P. + " But if it be of works, then it is no more grace, otherwise work is no more work." V. A. C. D.
E. F. G. versions, fathers, critics.
f P. (i slumber." V. compunction is. Martini: di stupidita. Calvin. V. St. Chrysostom explains it of a
confirmed vicious habit, practically irresistible.
g Isaiah 6:9; Matt. 13 : 14 : John 12 : 40 ; Acts 28 : 26. fa ps. 68 : 23.
» G. P. " to provoke them to jealousy." Infra v. 14. 32

498 ROMANS XI.
12. Now, if the offence of them be the riches of tbe world,10 and the
diminishing of them17 the riches of the Gentiles, how much more their
fulness ?18
13. For I speak to you, the Gentiles:19 As long, indeed,k as I am
apostle of Gentiles, I will honor my ministry,20
14. If by any means I may excite to emulation21 my flesh,22 and save
some of them.
15. For if the loss23 of them be the reconciliation of the world :24 what
shall the receiving25 be but life from the dead?26
16. And if the first fruit1 is holy, the lump27 also : and if the root is
holy, even the branches.28
17. And if some of the branches are broken off, and thou, being a
wild olive tree, art grafted on them, and made partaker of the root and
of the fatness of the olive tree,29
18. Glory not against the branches. But if thou glory, thou bearest
not the root, but the root thee.30

to them : they did not receive nim, although He performed numberless miracles : on the contrary, they cruci
fied Him. He afterwards drew the Gentiles to the faith, that the honor thus bestowed on these might rouse
those from indifference, and He might induce them to advance, taking occasion from the rivalry between
them." St. Chrysostom.
10 The occasion ofthe communication of grace and spiritual riches to the heathen world.
" Loss — rejection.
19 Their entire conversion would gladden all nations. " He said this to show that even the result would
be principally and almost entirely owing to tbe grace and gift of God." St. Chrysostom.
19 He exciteB their attention especially : " He passes from the Jews to the Gentiles, and inserts some ob
servations concerning them, with a view of showing, that all that which he says, is intended to inspire thom
with a spirit of moderation." Idem.
30 Glory before God in its fruits— love its exercise.
31 To embrace the faith likewise.
33 Those of my own nation. The tenderness of the expression is remarked by St. Chrysostom : " He does
not say, my brethren, my kinsfolk, but my flesh."
33 Rejection— the casting of them away, on account of their unbefief. " They, indeed, were cast away on
account of their folly: we have been saved by faith and grace from above." St. Chrysostom.
** The occasion of the reconciliation of the Gentiles with God.
35 Of them— their admission to the Church.
20 They should rise to life— their resurrection should fill the nations with joy.
27 The first fruits here designate the dough first made into bread. This was offered to God ; which oblation
gave to the whole lump of dough, from which it was taken, a sacred character as an offering to God, Apply
ing this to the Jews, the apostle ascribes a certain external character of holiness to the nation, since the
patriarchs and other servants of God might be considered their first fruits. The converts to Christianity
might be viewed in the same light. "He here styles first fruits and root Abraham, and Isaac, and Jacob,
the prophets, the patriarchs, and all who flourished under the ancient dispensation ; but he styles branches
the believers descended from them." St. Chrysostom.
58 If their ancestors were holy, so the descendants were capable of holiness. " If the root is holy, and they
are not holy, they are far from the root." Idem.
33 The fall of the Jews and conversion of the Gentiles are represented under this similitude. It was not,
however, usual to ingraft wild olive on the garden olive; but the garden olive was ingrafted on the wild.
The apostle employs the image of ingrafting, and applies it as his subject demands, without reference to the
ordinary process.
80 The promises made to Abraham were the source to which the Christian's faith was referred. This patri
arch might be considered the root of Christianity.
k G. P. "inasmuch as." 1 Nnmb. 15 : 17, 21.

ROMANS XI. 491)
19. Thou wilt say, then : The branches were broken off, that I might
be grafted on.31
20. Well : because of unbelief they were broken off.32 But thou
standest by faith :33 be not high-minded, but fear.
21. For if God spared not the natural branches : lest, perhaps, He
also spare not thee.
22. See then the goodness and the severity of God : towards those,
indeed, who are fallen, severity : but towards thee, the goodness of
God,m if thou continue in the goodness,34 otherwise. thou also shalt be
cut off.35
23. And they also, if they abide not still in unbelief, shall be grafted
in : for God is able to graft them in again.36
24. For if thou wast cut out of the natural wild olive tree, and con
trary to nature,37 wast grafted into the good olive tree, how much more
shall they, who are natural, be grafted into their own olive tree J38
25. For, I would not have you ignorant, brethren, of this mystery39
(that you may not be wise in your own conceit), that blindness in part40
hath happened in Israel, until the fulness of the Gentiles come in,41
26. And so all Israel be saved,42 as it is written : Out of Sion shall
come the Deliverer, and shall turn away impiety from Jacob.
27. And this is My covenant unto them:n when I shall take away
their sins.
28. According to the gospel, indeed, they are enemies for your sake :43
but according to election, they are most dear for the sake of the
fathers.44

31 The Gentile seemed to imagine that the rejection of the Jews was necessary for his adoption into the
family of God.
33 The Jews forfeited their privileges through their own fault.
93 This intimates that the Gentile convert cannot ascribe his favorable position to personal merit.
94 The convert is said to continue in the Divine favor when he corresponds faithfully with grace.
3S The apostle applies this remark to the individual, by which the uncertainty of perseverance is clearly
declared: " for His (God's) favors are not irrevocable, if you become negligent." St. Chrysostom.
29 Individual Jews may abjure their infidelity, and obtain admission to the Church " See how great is the
freedom of the willl how great the power of self-determination! for none of these things is unchangeable,
neither your goodness, nor his perversity." St. Chrysostom.
94 The process of ingrafting is to put good shoots in barren stocks. In the call of the Gentiles, the barren
stocks were ingrafted in the good tree.
38 It was easier for the Jew than for the heathen to accept the Christian revelation, since it was but the
development of tbe Abrahamic covenant.
93 Secret and sublime truth.
49 In regard to a portion of the nation. " He says that the entire nation has not fallen away, since many
have embraced the faith, and many more will embrace it." St. Chrysostom.
44 Until the multitude of the nations should embrace the faith.
43 The general conversion ofthe Jews is to take place after the conversion of the Gentiles.
49 The Jews became enemies to God by rejecting the gospel. This furnished an occasion that the Gentiles
might embrace it, God mercifully proffering to these the blessings which the Jews rejected.
" As descendants ofthe patriarchs, they were objects of Divine favor. They were a chosen race. Although
they displeased God by their unbelief, they were not altogether deprived of the privileges promised to their
fathers. m G. P. — V. A. B. C D. Origen, Damasc. " Isai. 59 : 20.

500 . • ROMANS XII.
29i For the gifts and calling of God are unrepented of.45
30. For as ye also in times past did not believe God, but now have
obtained mercy through46 their unbelief :
31. So they also now do not believe, for your mercy,47 that they
also'8 may obtain mercy.
32. For God hath concluded49 ° all in unbelief, that He may have
mercy on all.
33. 0 ! depth of riches of wisdom and knowledge of God !i0 how in
comprehensible are His judgments,51 and unsearchable His ways !52
34. For who hath known the mind of the Lord ?p or who hath been
His counsellor ?
35. Or who hath first given to Him, and recompense shall be made
him? 36. For of Him, and by Him, and in Him,53 are all things : to Him
be glory forever. Amen.

CHAPTER XII.

HE INSTRUCTS THE ROMANS TO WITHDRAW THEMSELVES FROM THE VANITIES OF THE
WORLD, AND GIVE THEMSELVES WHOLLY TO GOD, NOT PRIDING THEMSELVES ON THE
GIFTS WHICH THEY HAD RECEIVED, OR PASSING THEIR BOUNDS J BUT LIKE MEMBERS
OF THE SAME BODY, DIRECTING ALL THINGS TO THE GOOD OF THE NEIGHBOR, TO DO
GOOD EVEN TO THEIR ENEMIES.
1. I beseech you therefore, brethren, by the mercy* of God, that ye
present your bodies1 a living2 victim/ holy, well-pleasing [to Gode],
your rational worship.3
46 The gifts of vocation— those which accompany it, or which are included in it, may be understood. God
does not repent of the gifts which He has decreed to bestow: He does not retract His gracious call. All His
promises to the race of Abraham shall be verified, however unworthy individuals may prove of them.
<fi By occasion of.
41 That you might avail yourselves of their fall, to sue for mercy.
48 Their descendants.
49 God is said to shut up all in unbelief, because He suffers various classes of men at different times to dis
believe, glorifying His mercy in pardoning tbe repentant believer. It is not, ho.wever, the act of God which
causes unbelief, but the perverseueBS ofthe human heart — the pride of man. "He rebukes and shows them
to be unbelievers, not that they should continue in unbelief, but that He might Bare some by exciting them
to rival others." St. Chrysostom.
50 0 the unfathomable depth of Divine wisdom.
81 Counsels— decrees. M Means to execute them.
63 God is the source of all creatures — by His will and power they were called into existence, and in Him
and for Him they subsist. The mystery of the Trinity may be referred to in this passage.
1 Yourselves. * 3 Consecrated to His service.
3 This is said by way of contrast with the immolation of brute animals. The Christian is a rational
victim, mentally offered. "What is the reasonable worship? A spiritual ministry; a life conformed to
Christ." St. Chrysostom.
° G. P. Schott: "them." V. D. E. F. G. Irenams, also Gal. 3 : 22.
P " Who hath forwarded the Spirit of the Lord." Is. 40 : 13 ; Wisdom 9 : 13 ; 1 Cor. 2 : 16.
a G. P. "mercies." It is a Hebraism, b Philip. 4 : 18. c Lev. 1 : fl ; 13 : 17.

ROMANS XII. 501
2. And be not conformed to this world, but be ye reformed in the
newness of [your] mind:* that ye may prove5 what is the good, and
acceptable,' and perfect6 will of God.d
3. For I say by the grace which is given me,7 to all0 who are among
you: Not to think8 more highly than it behooveth to think; but to
think soberly/ [and] according as God hath dealt to every one the mea
sure of faith.9
4. For as we have many members in one body, but all the members
have not the same office ;
5. So we, being many, are one body in Christ, and every one mem
bers one of another,
6. And having gifts differing according to the grace which is given
us :g whether prophecy, according to the ruleh of faith,10
7. Or ministry, in ministering,11 or he who teacheth, in doctrine,12
8. 'He who exhorteth, in exhorting,13 he who giveth,14 in simplicity/
he who ruleth, with carefulness,15 he who showeth mercy, with cheer
fulness.16 4 He wishes them to conform their conduct to the maxims in which they have been instructed.
s Know practically.
6 These epithets contain a climax. The will of God is good in itself. We should obey the Divine com
mandments, and aspire after perfection, doing always what may he more agreeable to God. St. Chrysostom
thinks that the apostle refers to the Christian code, as contrasted with the Jewish.
7 Tho grace of the apostolate; ihe light which God shed on him for the instruction of the faithful.
8 There is in the Greek & paronomasia, or play on words, which is preserved to some extent in the Latin.
but is with difficulty expressed in English. The fir.st term means high or proud sentiment; the second is
simply expressive of sentiment ; tbe last means a moderate or correct mode of thinking. Some probably
aspired after church offices, or affected superior knowledge. " The apostle, imitating his Master, recommends
humility, the parent of all good." St. Chrysostom. He warns them not to entertain proud views, or to
speculate rashly on objects of revelation.
9 Faith is essentially the same, being an unreserved assent to Divine revelation : but it is more or less firm
and enlightened, according as God vouchsafes His light. God ordinarily gives more abundant light to those
whose office requires them to unfold to others the Christian truths. "Because the distribution of gifts had
led many among them and among the Corinthians, to indulge in arrogance, observe how he lays open the
cause of the disease, and insensibly removes it ; for, in saying that it behooveth to think with soberness, he
added, according as God hath divided to each one the measure of faith, he here styles faith a gift." £t.
Chrysostom. 10 Prophecy is here the gift of teaching under supernatural illumination. This must necessarily be regu
lated by the known principles of Christian revelation: otherwise fanaticism and enthusiasm might lead
ardent minds astray. The prophetic gift was proportioned to the degree of faith which the individual
possesses. 11 The term literally means "deaconship," and is sometimes applied to the distribution of alms, but some
times to the highest offices of the Christian ministry. The gift is directed to the proper discharge ofthe
office. "Here be mentions what is universal, for the apostleship is styled deaconship, and every spiritual
work is deaconship." St. Chrysostom.
13 This may be applied to an ordinary uninspired teacher of revealed truth.
13 Th'is is another office of the Christian preacher, to stimulate the faithful to the practice of virtue.
14 The distributor of alms should act with simplicity and impartiality. It may mean generosity. " Tor it
is not enough to give, but it is necessary to do so generously." St. Chrysostom.
1S Every superior, especially an ecclesiastic, should show diligence iu his charge.
16 He who relieves the sick or suffering, should do it cheerfully : " Why do you exercise compassion reluc
tantly, and lose the fruit of your good work ?" Idem.
d Eph. 5 : 17 ; 1 Thess. 4:3. e G. P. " to every man."
f <f>p6veiv stg rd tyaxppoi/etv. e 1 Cor. 12 : 11; Eph. 4 : 7.
h P. "proportion :" lit. "analogy." 1 Cor. 13 : 2. i G. P. -j- "or." V. D. E. F. G.
k 2 Cor. 8 : 9 ; 11 : 13.

502 KOMANS XII.
9. Let love be11 without dissimulation, abhor18 evil,1 cleave to good :
10. Lovem one another with brotherly love : preferring one another '
in honor :19
11 . Not slothful20 in solicitude :n fervent in the Spirit : serving the
Lord:210 12. Rejoicing in hope : patient in tribulation : instant in prayer :
13. Communicating to the necessities of the saints : pursuing5 hospi
tality.22 14. Bless those who persecute you : bless, and curse not.
15. "-Rejoice with those who rejoice,1 weep with those who weep i23
16. Be of one mind, one towards another:24 not high-minded,26 " but
condescend26 to the lowly. Be not wise in your own conceit.
17. Render to no man evil for evil : provide good things [not only
before God,' but also] before all men.27
18. If it be possible, as much as is in you,u have peace with all
men.28 19. Do not revenge yourselves, dearly beloved, but give place unto
wrath :29 for it is written : Vengeance is Mine ; I will repay, saith the
Lord.v

" The sentence is elliptical. Let your love be unfeigned.
™ Be ye-utterly hating evil. The preposition prefixed to the verb, has an intensive force, as St. Chrysostom
remarks. 13 Eager to show respect, one towards the other.
30 Not failing in the vigilance incumbent on those who are charged with the care of others.
31 As devoted bondmen,
23 Eagerly exercising it. "He does not say practising, but pursuing; to teach us not to wait that the
needy should apply to us, but to anticipate their application, and seek them out." St. Chrysostom.
33 Sympathy in the joys and sorrows of others is a result of strong affection.
24 Entertain towards each other such dispositions as you would desire should be cherished towards you :
treat your inferiors as if they were your equals. " If a poor man come into your house, treat him familiarly ;
do not assume an air of superiority on account of your riches." St. Chryststom.
35 Not affecting superior knowledge; not exalting oneself. "By these expressions he again rebukes arro
gance, and bids pride and haughtiness be far away." Idem.
28 The verb signifies to be dragged away together with a crowd, but it is used for yielding, or consenting
to. The apostle wishes us to condescend to the humblest persons, and accommodate ourselves to the lowest
state of things.
31 The Christian must not give unnecessary cause of censure by imprudence, even with upright intentions.
33 The apostle intimates that despite of all our efforts, we may not secure peace with others. "Do what
depends on you, and give no one any occasion of war and contention, whether he be Jew or Greek ; but if you
see piety assailed, do not prefer harmony to truth; but resist manfully unto death." St. Chrysostom.
29 "Whose wrath?" asks St. Chrysostom ; " the wrath of God?" We are commanded to leave the exercise
of vengeance to God. Self-defence is permitted to us, and recourse to the public tribunals, to restrain crime,
is allowed; but private retaliation is forbidden, as well as every vindictive feeling.
l Amos 5 : 15.
n» Eph. 4 : 3; 1 Pet. 2 : 17. Tertullian: "affectuose." Contra Marcion 5 : 14.
n P. "in business." Bloomfield observes: "This sense is quite unsupported by the context."
o P. V. Schott, Chrys. Katpca MSS. Griesbach. p Heb. 13 : 2; 1 Pet. 4 : 9.
q It behooveth to. From 2 Cor. 8 : 21 ; Prov. 3:4. r G. P. + "and." V. D. F. G. Arm.
" Supra v. 3. t G. P. — V. F. G. Arm.
u Heb. 12 : 14.
v Deut. 32 : 35; Eccl. 28 : 1, 2, 3; Matt. 5 : 39; Heb, 10 : 30.

ROMANS XIII. 503
20. Butw if thine enemy hunger, feed him :w if he thirst, give him
drink : for doing this, thou shalt heap coals of fire31 on his head/
21. Be not overcome by evil, but overcome evil with good.

CHAPTER XIII.
HE EXHORTS INFERIORS FOR CONSCIENCE SAKE TO OBEY THEIR SUPERIORS, ALTIIOUGH
THEY BE INVESTED WITH MERE CIVIL AUTHORITY, AND TO GIVE TO ALL WHAT BE
LONGS TO THEM. HE TREATS OF THE LOVE OF THE NEIGHBOR, TO WHICH THE WHOLE
LAW IS REDUCED, AND OF THE TIME OF GRACE, THAT THE DARKNESS OF THE LAW
BEING DISSIPATED, ABANDONING THEIR VICES, THEY MAY EMBRACE THE CHRISTIAN
VIRTUES. 1. Let every soul1 he subject to higher powers :2a for there is no
power hut from God :3 and those that are,b are ordained by God.4
2. Therefore he who resisteth the power, resisteth the ordinance of
God. And they who resist, bring on themselves0 damnation :5
3. For rulers are not a terror to the good work,d but to the evil. Wilt
thou then not be afraid of the power ?6 Do good, and thou shalt have
praise from the same.

30 As a nurse, who puts the food in the mouth of an infant.
31 This may have reference to the severity of Divine justice. The Christian, by abstaining from revenge,
leaves his offender to the chastisement of God, which, like hot coals, shall fall upon him, to torture and
destroy him. "He does not merely threaten, hut he represents the punishment in vivid language; for he
does not say : thou wilt be revenged of him ; but. thou wilt heap burning coals on his head." St. Chrysostom.
St. Augustin, however, explains it of the beneficial effects of kindness, which may enkindle love in the heart
of an enemy.
1 Every one. "He shows that this is commanded to all, both to priests and monks, not to laymen only.
Although thou wert an apostle, although thou wert an evangelist and prophet, or any other." St. Chry
sostom. '* The apostle speaks especially of the civil authorities. The Jews questioned the lawfulness of supporting
a heathen government. Converts from their nati6n at Rome, and all Christians, needed instruction in this
respect. 3 Whatever may be the immediate source of power, whether popular will, or personal ambition, or con
quest, its original source is God, who wills that men live in society, and gives to rulers the necessary authority
to preserve Focial order. "Is every ruler constituted by God? I do not say this, the apostle observes ; for I
am not now speaking of individual rulers, but of government itself; and I say that the wisdom of God has
decreed that there should be magistrates, and rulers, and that some should govern, and others obey, and that
all things should not be left to proceed by chance, and without order ; so that the people be carried to and
fro, like the waves of the sea. Therefore he did not say : There is no ruler but from God ; but he spoke of the
thing itself: There is no power but from God." St. Chrysostom.
4 God has decreed that there must be authorities charged with the care of government, and His providence
so controls all thiogSj that the actual rulers of nations must be regarded as governing under Him. This
does not suppoie any special sanction of their power, or their acts, beyond what order and justice demand.
6 This may be understood of temporal and eternal punishment. B The ruler.
w G. P. "therefore." V. A. B. Memph. x Prov. 25 : 21.
a Wisdom 6 : 4 ; 1 Pet. 2 : 13 ; 1 Tim. 2 : 2.
b G. P. " the powers that be." V. A. B. D. F. G. versions,
c G. P. "shall receive."
& Q. P. " works." V. A. B. D. F. G. versions. The agent is meant.

504

ROMANS XIII.

4. For he is the minister of God7 to thee for good. But if thou do
evil, fear : for he beareth not the sword in vain.8 For he is the minis
ter of God : an avenger unto wrath9 on him, who doeth evil.
5. Therefore be ye subject of necessity," not only for wrath,10 but also
for conscience sake.11
6. For on this account12 also ye pay tributes : for they are ministers13
of God, attending continually upon this very thing.
7. Render therefore to all their dues :f tribute, to whom tribute is due:
custom, to whom custom : fear, to whom fear : honor,14 to whom honor.
8. Owe no man anything, but to love one another :15 for he who loveth
the neighbor, hath fulfilled the law.16
9. For : Thou shalt not commit adultery : thou shalt not kill : thou
shalt not steal :g thou shalt not covet :17 h and if there be* any other com
mandment,18 at is comprised in this word : Thou shalt love thy neighbor
as thyself.
10. The love of the neighbor worketh no evil.k Love, therefore, is
the fulfilling of the law.19
11. And that,1 knowing the time :20 that it is now the hour for us to
awake from sleep.21 For now our salvation22 is nearer than when we
first believed.23
1 The civil magistrate is presented, as clothed with power from God. "He is therefore in both respects
worthy of regard, because he is sent by God, and for this Bpecial duty." St. Chrysostom.
8 To no purpose. The sword is tbe symbol of the power of inflicting death. Decapitation was a very gone-
ral mode of punishment. The apostle implicitly sanctions capital punishment. " Lest hearing again of pun
ishment, and chastisement, and the sword, you revolt, he tells you again, that he fulfils the law of God." Idem.
s For the execution of Divine justice. 10 Through fear of temporal punishment.
11 Because God requires obedience to the constituted authorities, which guard order and justice. "Not
only because by resisting, you oppose God, and bring down on yourself great evils from God and man, but
because the ruler is a benefactor in a high degree, being the guardian of peace and political order." St.
Chrysostom. St. Augustin explains it as meaning : " That you may be certain in your conscience, that you
act through love of him. to whom you are subject, by the command of our Lord."
13 In order to enable rulers to devote themselves to the public interests.
13 Those who are charged with the worship of God were so called. The civil magistrates sometimes shared
in these functions.
14 Reverential fear and respect are due to those in power.
15 This debt cannot be fully discharged.
1S Regarding the neighbor, as appears from tbe examples which he subjoins.
" The apostle did not undertake to give a complete enumeration. In the order of the commandments he
approaches the Greek arrangement, although he does not strictly follow it.
w This form of speech is equivalent to: every other commandment.
19 Love of the neighbor withholds us from inflicting injury, and impels us to do him good. It implies, there
fore, the perfect fulfilment of the law*regarding him : it is its sum and perfection.
120 The circumstances in which we are placed.
31 This image of awakening from sleep, is to urge thom to serve God with renewed fervor, casting off all
slothfulness. " The resurrection is nigh, the formidable judgment is nigh, the day on which the fire will be
as a burning furnace is nigh." St. Chrysostom.
23 To be secured in death. * When we came to the faith.
e G. P. " ye must needs be subject." V. D. E. P. G. f Matt. 22 : 23.
s G. P. -f "thou shalt not bear false witness." V. A. B. D. E. F. G. I. versions, fathers, critics.
h Exod. 20: H; Deut. 5:18.
i Lev. 19 : 18 ; Matt. 22 : 39 ; Mark 12 : 31 ; Gal. 5:14; James 2 : 8.
k G. P. " worketh no ill to bis neighbor." V. Clem. Alex.
1 1 Cor. 6:6; Phil. 1 ; 28. Especially.

EOMANS XIV. 505

12. The night24 is far spent, m and the day is at hand. Let us there
fore cast off the works of darkness, and put on the armor of light.25
13. As in the day let us walk becomingly :M not in banquetings and
drunkenness, not in chambering and wantonness, not in contention and
jealousy :
14. But put yen on the Lord Jesus Christ,27 and make not provision
for the flesh in its lusts."8

CHAPTER XIV.
THOSE WHO ARE STRONG IN FAITH OUGHT TO CHERISH THOSE WHO ARE STILL WEAK,
AND NOT DESPISE THEM. NO ONE OUGHT TO JUDGE ANOTHER ON ACCOUNT OF THE
DISTINCTION OF MEATS OR DATS, KNOWING THAT WE ALL HAVE THE SAME LORD, TO
WHOM WE BOTH LIVE AND DIE, TO WHOM ALSO EACH OF US HAS TO GIVE AN AC
COUNT FOR HIMSELF: AND ALTHOUGH NO MEAT IS ANY LONGER UNCLEAN, NO ONE
OUGHT TO EAT ANYTHING EITHER SO AS TO CAUSE OFFENCE TO HIS BROTHER, OR TO
ACT AGAINST HIS OWN CONSCIENCE.
1. Now him that is weak in faitha receive ye,1 not in subtileb disputa
tions.2 2. For one believeth that he may eat all things :3 but let himc who is
weak, eat herbs.4
3. Let not him who eateth, despise him who eateth not ; and let not
him who eateth not, judge him who eateth : for God hath received him.5
4. Who art thou, that judgestd another man's domestic ?6 To his own
M Of unbelief and carnal life.
3S The dress to be worn in the day, or the weapons to be used in defending ourselves against attacks.
* G. contains an allusion to a well-fitting dress.
97 By imbibing His maxims, and imitating His virtues. " He who is clothed with Him, possesses all vir
tues." St. Chrysostom.
33 Do not follow carnal inclinations to gratify hist,
1 The apostle wishes the enlightened Christian to treat his weaker brother with condescension and forbear
ance, although he may labor under some erroneous persuasion, in regard to minor matters. St. Paul else
where speaks of such a one as having a weak conscience.
3 Not engaging him iu subtile reasonings, nor embarrassing him by matters unnecessary to his spiritual
welfare, and dangprous to his weakness. Not indulging in strife about matters indifferent in themselves.
The apostle, as St. Chrysostom remarks, refers especially to the distinction of meats, to which many Jewish
converts tenaciously adhered. Others understand the text as forbidding us to judge severely those weak in
faith. "Let us not judge the thoughts ofthe weak, as if we dare pass sentence on the heartof another, which
is not seen." St. Augustin.
3 The Gentile convert, or the enlightened Jewish convert.
4 The Jewish convert who scrupled to use any ofthe meats forbidden by the Mosaic law.
B God takes on Him the defence ofthe convert, who uses his Christian liberty. It may be explained also
ofthe Divine call to the faith and to church-membership, or ofthe Divine approval.
B As to interfere in the judgment and punishment of the bondman of another is unwarrantable, so the
Christian ought not to judge his brother — the bondman of God. This regards things which depend on the
intention of the individual.
m Luke 21 : 34. n Gal. 5 : 16; 1 Peter 2 : 11. a 1 Cor. 8 : 7.
b p. " doubtful." c G. P. " eateth." V. F. G. D. gr. <i James 4 : 13.

506 ROMANS XIV.
lord he standeth, or faileth :7 but he shall stand :e for God is able to
make him stand.8
5. Forf one man judgeth9 between day and day :10 and another judgeth
every day :u let each one aboundg in his own mind.12
6. He who respecteth the day, respecteth it unto the Lord:I3h And1
he who eateth, eateth to the Lord :14 for he giveth thanks to God. And
he who eateth not, to the Lord he eateth not,15 and he giveth thanks to
God.16 7. For none of us liveth for himself,17 and no man dieth for himself.18
8. For whether we live, we live to the Lord :19 or whether we die, we
die to the Lord.20 Whether, therefore, we live or die, we are of the
Lord. 9. For to this end Christ died and rose again :k that He may have
dominion both of the dead and of the living.
10. But why judgest thou thy brother ?21 or why dost thou despise thy
brother ? For we shall all stand before the judgment seat of Christ.1
11. For it is written:111 I'live, saith the Lord, every knee shall bow
to Me : and every tongue shall praise God.22
7 Xo stand in judgment means to succeed in the process, or he acquitted ; to fall is to he condemned.
s The apostle maintains that each of those of whom he speaks, may be justified by tbe circumstances, ac
cording to his motives of action.
9 Discriminates. iU Attending to the legal festivals.
11 The enlightened Christian knows that this distinction is abolished, and that all days are alike before
God. Yet the first day ofthe week was specially set apart from the apostolic times for Divine worship, and
other festivals likewise were instituted to celebrate tbe Christian mysteries. The distinction of days pre
scribed in tbe Mosaic law. is no longer to be observed.
13 Let each one follow his own judgment in matters left free by the prudent economy of the Church: let
him act in accordance with his convictions. " He thus dissipated the fears of those who observed the
distinction, by saying, that the matter was indifferent; and he checked the ardor of those who "attacked
them, by showing that it was not necessary constantly to urge this matter. Writing to the Galatians, he
rigorously requires of them knowledge and perfection in these things : but here he does not use the same
severity, because the faith was recently planted among them. Let us not then extend to all things the
maxim : let each one abound in his own sense : for when dogmas are in question, hearken to what he says :
If any one preach to you other than ye have received, though he were an angel, let him be anathema." St.
Chrysostom. 13 In a religious spirit — through reverence for the Divine institutions.
" Under a conviction that it is agreeable to the liberty of the gospel. He thanks God for all His gifts, and
thus every substance used for the support of life is sanctified by prayer and thanksgiving.
16 He abstains through respect for the Mosaic enactments.
1G He thanks God for the knowledge of His law, whereby he is enabled to shun legal defilement, which was
attached to the use of forbidden meats.
17 No true Christian lives after his own fancy, for his own pleasure and interests.
18 Our death is dependent on God, who directs it to His glory.
u According to His law and for His glory.
20 In submission to His will — in hope of His mercy.
21 The fraternal relation implies affection, not the severe exercise of authority.
2i The prophet has : " Every tongue shall swear :" that is, give homage to God. The prophet speaks in the
name of the Supreme Being. St. Paul applies the words to Christ, whose Divinity is thus declared.
e G. P. " shall be holden up." f G. P. — V. A. C.
B P. "be fully persuaded."
h G. P. 4- " and he that regardeth not the day, to the Lord he doth not regard it." Schott, V. A. B. C. D.
E. Ethiop. Memph.
i G. P. — V. A. B. C. D. E. F. G. I. versions, fathers.
k G. P. + "and revived." V. A. B. C. I. versions.
1 2 Cor. 5 : 10. m Isaiah 45 : 24 ; Phil. 2 : 10.

ROMANS XIV. 507
12. Therefore every one of us shall give an account of himself to
God. 13. Let us therefore no more judge one another : but judge this
rather, that ye put not a stumbling-block, or a scandal53 in a brother's
way. 14. I know and am confident in the Lord Jesus, that nothing is of
itself unclean, but to him who thinketh that anything is unclean, to him
it is unclean.24
15. For," if thy brother be grieved, because of meat,25 thou walkest
not now according to charity. Do not with thy meat destroy him, for
w(hom Christ died.0
16. Let not then ourp good26 be ill spoken of.
17. For the kingdom of God is not meat and drink f but justice and
peace, and joy in the Holy Spirit.28
18. For he, who in this29 "- serveth Christ, pleaseth God, and is ap
proved by men.
19. Therefore let us pursue the things, which are of peace : and let
us observe1, one towards another, the things which are of edification.30'
20. Destroy not the work of God31 for meat. All things indeed are
clean : but it is evil for the man, who eateth' with offence.32
21. It is good not to eat flesh, and not to drink wine,33 nor anything
wherein thy brother is offended," or scandalized, or weakened.34
22. Hast thou faith 'i36 Have it to thyself before God. Happy is
he who judgeth not himself in that which he approveth.36
23 The two terms express the same idea.
34 On account of bis conscientious conviction.
25 If he take scandal from the Christian liberty which the other uses — if his perseverance in the faith be
endangered, by witnessing the disregard of tbe Mosaic enactments. " Do you not value your brother suffi
ciently to abstain from meats, in order to promote his salvation ? Christ did not refuse to become as a slave,
and to die for his sake: will you not forego tbe use of meats, in order to save him?" St. Chrysostom.
35 " In this place he styles ' good' either faith, or the hope of rewards hereafter, or perfect piety." Idem.
31 The reign of Christ in the soul, or the attainment of glory, does not depend on the legal distinction of
meats: " As if he said : If you eat, does this lead you to the kingdom?" Idem.
28 T.hese are the fruits produced in the soul.
33 He who in this respect serves Christ by studying justice, is pleasing to God.
30 Which tend to strengthen one another in religious feeling.
31 What God has wrought in the soul of the believer, — faith and obedience. Do not, on account of the legal
distinction of meats, expose him to fall away.
32 Giving occasion to the spiritual ruin of his weak brother, or acting against his own conscience.
33 The drinking of wine used in libations to the gods gave scandal.
31 These three verbs are of nearly the same import. Wherever the action, although in itself lawful, is
likely to expose our weak brother to spiritual ruin, it should be omitted through charity, when no urgent
cause exists for its performance.
38 An enlightened belief in Christian revelation, which gives a strong persuasion of the lawfulness of the
act. " Here he designates by faith, not that which regards dogmas, but that which concerns the matter in
question." St. Chrysostom.
99 Who does not condemn in his mind the action which he undertakes to perform.
n G. P. "But." V. A. D. E. F. G. versions, fathers, Lachmann. o 1 Cor. 8 : 11.
P G. P. " your." V. Fyr. Copt.
q G. P. " in these things." V. A. B. C. D. F. G. versions, critics. r G. P. — V. D. '
s 1 Cor. 3:9. t 1 Tit. 1 : 45. >1 Cor. 8 : 13.

-508

-ROMANS XV.

23. But he who distinguished,37 is condemned, if he eat : because
not of faith.38 For all that is not of faith39 is sin.

CHAPTER XV.
THE STRONG OUGHT TO BEAR AND CORRECT THE IMPERFECTIONS OF THE WEAK, NOT
SEEKING THEIR OWN INTERESTS, BUT THOSE OF THE NEIGHBOR, AND CHERISHING
MUTUAL PEACE. CHRIST PREACHED TO THE JEWS IN VIRTUE OF THE PROMISES
MADE TO THE FATHERS ; BUT THE APOSTLES PREACHED. TO THE GENTILES THROUGH
THE MERCY OF GOD, NOT IN VIRTUE OF PREVIOUS PROMISES. PAUL EXCUSES HIM
SELF FOR HAVING WRITTEN. FREELY TO THE ROMANS AS THE APOSTLE OF THE GEN
TILES, SHOWING HOW HE DISCHARGED THIS OFFICE. HE SAYS, THAT HE WILL VISIT
THEM ALSO, AFTER HE SHALL HAVE DELIVERED TO THE CHURCH AT JERUSALEM THE
ALMS WITH WHICH HE HAD BEEN INTRUSTED BY THE MACEDONIANS, AND ASKS THEM
TO PRAY FOR HIM IN THE MEANTIME.
1. Now we who are strong, ought to bear the infirmities of the weak,
and not to please ourselves.1
2. Let every one of you11 please2 his neighbor for good3 to edifica
tion.4 3. For Christ did not please Himself,5 but as it is written ; The re
proaches of those who reproached Thee, fell on Me.6
4. For whatever things were written,b were written0 for our instruc
tion :7 that through patience and the consolation of the Scriptures, we
may have hope.8
5. Now the God of patience,9 and of comfort grant you to be of one
mind10 one towards another, according to Jesus Christ :

94 Who discriminates between meats, or who doubts of the lawfulness of using them.
38 Not acting with a full conviction of the lawfulness of the act. '.x
99 All that is not done under such conviction is sinful.
1 Not indulge self-complacency — not seek our own pleasure.
3 Study to please.
3 In what is good, or for his good.
4 Our condescension must be confined to what is morally correct, and for the spiritual advantage of our
neighbor. Otherwise it may be culpable weakness.
6 He did not seek His own gratification. On the contrary, for our sake He subjected Himself to reproach
and suffering. " He could have avoided reproaches. He could have escaped the sufferings which He endured,
if He chose to regard His own satisfaction ; but He would not ; having regard to our interest, He disregarded
His own convenience." St. Chrysostom.
6 The enemies of His Divine Father heaped insults on Him.
7 All the ancient Scriptures, whatever may have been their direct end, were intended for the instruction of
Christians, hy their prophetic relation to Christ.
8 Our hope is nourished by suffering, and by the Divine promises contained in Scripture.
9 Who gives us power of endurance, consoling and strengthening us.
10 Of similar kind disposition one towards the other.
a G. P. "of us." V. ChryB. b G. P. + •'¦ aforetime." Chrys. V. B.
c G. P. V. B. C. D. E. F. G.

ROMANS XV. -509
6. That unanimously with one mouth11 ye may honor God, anda the
Father12 of our Lord Jesus Christ.
7. Wherefore receive13 one another, as Christ also received you14 ° to
the glory of God.15
8. Forf I say that Christ Jesus was minister16 of circumcision for
the truth of God, to confirm the promises of the fathers :
9. But that the Gentiles glorify God for mercy,17 as it is written :
Therefore will I praise Thee among the Gentiles [0 Lord], and will sing
to Thy name.E
10. And again he saith : Rejoice, ye Gentiles, with His people.'1
11. And again : Praise the Lord, all ye Gentiles : and glorify Him,
all ye people.1
1'2. And again Isaiah saith : There shall be a root of Jesse, and He
who shall rise up to rule the Gentiles, in Him the Gentiles shall hope.18k
13. Now the God of hope19 fill you with all joy, and peace in be
lieving : that ye may abound in hope [and] in the power of the Holy
Spirit. 14. And I myself also, my brethren, am assured of you, that ye also
are full of love,1 filled with all knowledge, so that ye are able to ad
monish one another.
15. But I have written to you, brethren, more boldly in some sort, as
putting you in mind, because of the grace, which is given me of God,
16. That I should be the minister™ of Christ Jesus among the Gen
tiles: ministering20 n the gospel of God, that the oblation21 of the Gentiles
may be made acceptable, and sanctified in the Holy Spirit.22

" Conjointly. w God, who is also Father of our Lord Jesus Christ. " Graciously — kindly.
11 The apoEtle reminds the Gentile converts of the special grace of their call to the faith.
15 To Christian privileges, which qualify us for glory.
49 Lit. ".deacon." Christ ministered to the circumcised Jews — taught them, and died to redeem them, iu
order to fulfil the promises made to the patriarchs, and thus to vindicate Divine truth.
n Not in virtue of a strict promise on the part of God, since the promises were made to the race of Abra
ham. "The Jews indeed had promises, although they were unworthy; but you had not even these; you
were saved through mere mercy." St. Chrysostom.
18 The root of Jesse is here taken for what springs from the root, namely, Him who was to rise aud rule
the Gentiles. " He adduced all these testimonies, to show that all must unite in glorifying God, and to check
the Jew, that he may not rise up against the Gentile, since all the prophets call on these." Idem.
49 In whom you hope — who inspires hope.
30 As a sacred minister enacting the gospel — imparting tbe blessings which he proclaimed. " Nothing is
more certain," says Calvin, " than that Paul here alludes to the sacred mysteries which are performed by the
priest." St. Chrysostom thus explains the mind of the apostle: "To proclaim and announce the gospel is
my priesthood : I offer this sacrifice."
21 It implies sacrificial oblation. The Gentiles themselves were an offering presented to God by the apostle.
" That the souls of the disciples be acceptable." St. Chrysostom.
23 The believers are as victims consecrated by the Holy Spirit.
d Isaiah 41 : 14.
e G. P. " us." V. A. C. D. (s.) E. F. G. I. versions.
I G. Se. P. " now." V. A. B. C. D. E. F. G. Goth. g 2 Kings 22 : 50 ; Ps. 17 : 50.
1 Deut. 32 : 49. Sept. ' Ps. 116 : 1. k Isaiah 11 : 10. Sept.
1 G. P. '• goodness." m " Priest." Bloomfield. n '• Sanctificans." Scbott.

510' ROMANS XV.
17. I have therefore glory in Christ Jesus, in things which pertain0
to God.23
18. For I dare not speak of any of those things which Christ work
eth not by me,24 for the obedience of the Gentiles,25 by word and deeds :p
19. In the power of signs and wonders, in the power of the Holy
Spirit :q so that from Jerusalem round about unto Illyricum, I spread
the gospel of Christ.
20. And I have so preached1- this gospel, not where Christ was
named, lest I should build on another man's foundation,26 but as it is
written :
21. They to whom He was not spoken of,, shall see : and they who
have not heard, shall understand.3
22. For which cause also I have been much hindered from coming to
you [and I have been prevented hitherto'].
23. But now having no longer place in these countries,27 and having
a desire these many years past to come to you :
24. When I shall [begin to] take my journey into28 Spain,11 I hope
that as I pass, I shall see you, and be brought on my way thither by
you, if first in part I shall have enjoyed you.
25. Now therefore I shall go to Jerusalem to minister to the saints.'
26. For those of Macedonia and Achaia have thought fit to make
some contribution for the poor saints who are in Jerusalem.
27. For it hath pleased them : and they are their debtors. For28 w
if the Gentiles have been made partakers of their spiritual things, they
ought also to minister30 to them in carnal things.
28. Therefore when I shall have accomplished this, and consigned to
them this fruit,31 I will go by you into Spain.
33 The apostle only glories that he may be serviceable to others.
21 He makes no vain boast, he states only facts. " Observe how earnestly he labors to show that all things
are of God, and nothing of himself: for whether I speak, or act, or perform miracles, it is He who doth all
things— the Holy Spirit doth all things." St. Chrysostom.
38 To lead the Gentiles to embrace the faith.
29 This is stated merely to show the efficacy of the Divine word by his ministry. " He says this to show
that be was a stranger to vain glory, and to instruct them that he undertook to write to them, not from a
love of glory, or with a view to be honored by them, but to fulfil his ministry, exercise his priesthood, and
through love of their salvation." St. Chrysostom.
21 Opportunity to preach.
23 The apostle is not known to have fulfilled this design.
31 The converted Gentiles should'manifest their gratitude to God for the spiritual gifts, which had been
extended to them, hy aiding their distressed brethren from among the Jews, whose religious communion
they shared.
30 The term is used hy Hellenistic writers for the exercise of the priestly office. " I do not doubt," says
Calvin, " that Paul intimates that it is a kind of sacrifice, when the faithful give of their substance to relieve
the distress of their brethren." SI Of charity.
o ra. Heb. 5:1. p G. P. "deed."
q G. P. " Spirit of God." V. A. C D. E. F. G. versions, fathers, critics.
r G.'P. " strived to preach." s Isaiah 52 : 15.
t Supra 1 : 13.
u G. P. + " I will come to you." V. A. B. C D. E. F. G. versions, fathers, critics.
> Acts II : 29. w 1 Cor. 9 : 11.

ROMANS XVI. ' 511
29. And I know, that coming to you, I shall come in the abundance
of the blessing [of the gospelx] of Christ.32
30. I beseech you, therefore, brethren, by our Lor.d Jesus Christ,
and by the charity of the [Holy] Spirit, that ye help me7 in your
prayers for me to God,33
31. That I may be delivered from unbelievers, who are in Judea, and
that the oblation of my service31 may be acceptable in Jerusalem to the
saints :
32. That I may come to you with joy, by the will of God, and may
be refreshed with you.
33. Now the God of peace35 be with you all. Amen.

CHAPTER XVI.

THE APOSTLE SENDS SALUTATIONS TO SOME AMONG THE ROMANS, ON ACCOUNT OF THEIR
DISTINGUISHED QUALITIES, AND HE DIRECTS THAT OTHERS SHOULD BE SHUNNED. HE
MENTIONS OTHERS WHO SALUTE THE ROMANS.
1. And I commend to you Phebe, our sister,1 who is a deaconess2 of
the Church,a which is at Cenchrea :3
2. That ye receive her in the Lord,4 as becometh saints: and that ye
assist her in whatever business she shall have need of you;5 for she also
hath assisted6b many, myself also.
3. Salute Prisca0 and Aquila, my helpers7 d in Christ Jesus ;
4. (Who for my life laid down their own necks :8 to whom not I only
give thanks, but even all the Churches of the Gentiles :)
32 He felt confident that God would bless specially his ministry among them.
33 This shows the value of mutual intercession. God grants to His ministers special graces at the solicita
tion of the faithful.
31 My ministry or deaconship — the alms of which he was the bearer.
35 God who bestows peace.
1 In Christ. She was the bearer of this letter.
3 This class of Christian females was intrusted with the instruction of females, and with various offices in
connection with their baptism. Pliny mentions that he put two to the torture, " quaj ministraj dicebantur."
Ep. 10 : 97. Aged widows were generally selected for the office.
' The port of Corinth on the Asiatic side.
4 In a religious, kind spirit.
* She is thought to have had some business at the imperial court.
e Lit. hath been the patroness, or advocate. She appears to have been a lady of great influence, who had
rendered important services. 7 Lit. fellow-laborers.
B As if laying down their heads on the block in bis stead. It is a strong expression for putting themselves
in imminent danger. "It is probable that there were numberless dangers under Nero, who even ordered all
the Jews to quit Kome." St. Chrysostom.
* V. ed. H84. Wiclif. A. B. C D. E. P. G. P. V. y G. P. "strive together with me,"
a 1 Tim. 5:9. b G. P. "a suceorer."
c G. P. " Priscilla." V. A. B. C. D. E. F. G. L. Copt. Arm. critics.
d Acts 18 : 26.

512 ROMANS XVI.
5. And the church also that is in their house.9 Salute my beloved
Epenetus, who is the first fruits10 of Asia6 in Christ.
6. Salute Mary,11 who hath labored much12 among you.f
7. Salute Andronicus, and Junia, my kinsmen13 and fellow-prisoners,14
who are of note among the apostles,15 g who also were in Christ16 before
me. 8. Salute Ampliatus, my beloved in the Lord.
9. Salute Urban, our helper in Christ Jesus, and Stachys my be
loved. 10. Salute Apelles, approved in Christ.17
11. Salute those who are of the house of Aristobulus.18 Salute
Herodion, my kinsman. Salute those of the house of Narcissus, who
are in the Lord.19
12. Salute Tryphsena and Tryphosa, who labor in the Lord. Salute
the beloved Persis, who hath labored much in the Lord.
13. Salute Rufus,20 h the elect in the Lord, and his mother ami mine.21
14. Salute Asyncritus, Phlegon, Hennas,22 Patrobas, Hermes, and
the brethren who are with them.
15. Salute Philologus, and Julia, Nereus, and his sister, and Olym
pias, and all the saints who are with them.
16. Salute one another with a holy kiss.23 All24 i the churches of
Christ salute you.
8 The congregation which was wont to assemble in their house. Before the erection of churches, the houses
of believers were used for sacred pnrposes. Some understand the text of their family.
10 St. Chrysostom remarks : " He is eo styled, either because he was the first of all to believe, or because
he displayed greater piety than all the rest."
11 She was probably a Jewish convert, as the name was Hebrew.
12 "He .shows that together with the word of instructions, he ministered in other things, in dangers, in
money, in travels." St. Chrysostom.
13 Of Jewish origin.
" St. Chrysostom thinks that tbey are called fellow-prisoners, because they had shared his dangers.
15 This term was sometimes taken iu a less strict sense, for a zealous laborer in the promulgation of the
gospel. As the article is here used, many think that it must be strictly understood, and that the meaning
is, that these persons were favorably known and highly esteemed by the apostles.
10 Were Christians.
17 Tried, practically known to be devoted to Christ.
19 His domestics, or some of his family.
13 Christians.
20 The son of Simon, the Cyrenean.
31 The apostle bore to her the affection of a son.
22 He is believed to be distinct from the author of the work called " Pastor," who lived in the middle of the
second century.
23 This recommendation seems to have been intended to revive their mutual charity. A vestige of this
usage, which became a part of the ceremonial of the church, remaihs in the kiss of peace given at solemn
mass. 34 The apostle spoke in the name of all the churches, since they had occasion to express to him their good
wishes towards the Romans. These salutations were added to the letter, probaby after the apostle had read
it to tbe Corinthians. As he was acquainted with many Jewish Christians, then residing at Rome, and with
some others who had visited the East, he thought proper to natne them affectionately.
e G. P. « Achaia." V. 1 Cor. 16 : 15. 7 MSS. versions, fathers, critics.
f G. P. « on us." Schott, V. D. E. F. G. g 2 Cor\ 8 : 23 ; Philip. 2 : 25.
h Mark 15 : 21. l G. P. -IT. A. C. I. versions, fathers, critics.

ROMANS XVI. 513
17. Now I beseech you, brethren, mark those who cause the dissen
sions25 and the scandals26 contrary to the doctrine which ye have learned,
and avoid them.27
18. For such persons do not servek Christ our Lord,28 but their own
belly j1 and by sweet words and flattery, seduce the hearts of the inno
cent. 19. For your obedience is published29 in every place."1 I rejoice,
therefore, in you." But I would have you to be wise in good, and simple
in evil.30
20. And the God of peace crush31 ° Satan under your feet speedily.
The grace of our Lord Jesus Christ be with you.p
21. Timothy,32 my helper, salutethq you, and Lucius, and Jason,r and
Sosipater, my kinsmen.
22. I, Tertius, who have written the epistle,33 salute you in the Lord.
23. Cajus, my host, and of the whole church,34 saluteth you. Eras
tus, the treasurer35 of the city,s saluteth you, and Quartus, the brother.
24. The grace of our Lord Jesus Christ be with you all. Amen.
25. Now to Him who is able to confirm36 you according to my gospel,
and the preaching of Jesus Christ,37 according to the revelation of
the mystery38 kept secret in the eternal times,39
26. (Which' now is made manifest by tho Scriptures of the prophets,40
according to the command of the eternal God,41 to the obedience of
faith) known among all nations,42
35 Divisions. "Whence come dissensions? From dogmas contrary to the doctrine of the apostles.
Whence are sach dogmas? From gluttony and other passions." St. Chrysostom.
39 Occasions of strife.
27 Avoid their society. The solicitude of the apostle for tho harmony of the brethren, caused him to insert
this admonition, amidst these friendly salutations.
39 Although they affect zeal for His honor.
39 As their faith, so also their docility and obedience were celebrated. Their confiding piety might expose
them to the wiles of artful men.
30 He wished them to be well instructed in faith, that they might embrace what was good, and be guileless
and strangers to evil, so as to practise no deceit.
31 The apostie desired that Satan, the author of strife, might be speedily crushed under their feet, by their
union and love. There is an allusion to the prophecy.
93 The bishop to whom he addressed two epistles.
33 The amanuensis. Writing, as it was then practised, was a special profession, which required great labor
and skill.
31 Of Corinth. He practised hospitality on a large scale.
36 Already Christians were found in the higher classes of society.
99 Strengthen in faith.
94 The gospel of Christ, which Paul preached.
38 This was the announcing of the great mystery of the incarnation.
39 This is a strong expression for eternity, or for all past time.
40 These served to show that it was no novelty, although now for the first time openly declared.
41 As God commanded.
43 Published everywhere, embraced by many in the various countries.
k O. P. + "Je6US." V. A. B. C. versions, critics. 1 Phil. 3 : 18 ; Tit. 1 : 11.
m Supra 1:8. G. P. " unto all men." " P. " on your behalf." V. 7 MSS.
o Gen. 3 : 15. A. p G. P. " Amen." Critics reject it.
q G. P. "salute." V. A. C. D. F. G. r Acts 17 : 7.
¦ Acts 19 : 22. t p. « But." V. D. E. Syr. Copt.
33

514

ROMANS XVI.

27. To God, the only wise;43 through Jesus Christ, to whom11
[honor and] glory forever and ever. Amen/
49 B. P. "oe glory."
<• Heb. 13 : 21.
v G. P. " Written to the Bomans from Corinthus, and sent by Phcebe, servant of the church at Cenchrea."
This, although correct, is deemed an addition to the text, it being wanting wholly or in part in the ancient
MSS.

PREFACE

FIRST EPISTLE TO THE CORINTHIANS.

The First Epistle to the Corinthians was written from Ephesus, about
the year of our Lord 56 ; or, as Olshausen insists, 59. Corinth, the
capital of Achaia, and of all Greece after the fall of Athens — and Lace
demon, had received the faith, by the preaching of St. Paul, about the
year 52. Having first addressed the Jews, with but little success, the
apostle turned to the Gentiles, and during a year and a half occupied
himself with their instruction. St. Peter is believed to have visited this
Church at a subsequent period, and Apollos, likewise, preached there.
When St. Paul came to Ephesus, after visiting Jerusalem and Antioch,
and the provinces of Upper Asia, Stephanus, Fortunatus, and Achaicus,
came to him to report the state of the Church, and obtain his directions
on various matters of importance. They were made the bearers of his
reply. In the beginning of this Epistle, the apostle adverts to the divisions
which had sprung up amongst them, the root of which was a vain affec
tation of human wisdom, quite foreign to the preaching of the Gospel,
which was in simplicity, but confirmed by Divine prodigies. He
reminds them of the disregard of worldly distinctions manifested by
Almighty God, in calling to the faith, for the most part, persons of
humble condition in life, undistinguished by any personal endowment.
He points out the light in which they should view their teachers, whose
recompense would depend on their faithful discharge of the high minis
try intrusted to them. An enormous scandal — incest of the worst
kind — had taken place in Corinth, to punish which the apostle exercises
the authority given him by Christ, and cuts off the chief delinquent
from the communion of the Church. He shows the impropriety of
Christians having recourse to heathen tribunals, to obtain redress for
alleged wrongs, and urges the adjustment of all differences by Christian
judges. It is believed that the laws then in force at Corinth, as well

516

PREFACE.

as at Rome," allowed Jews to refer their disputes to arbitration ; of which
privilege Christians, most of whom were of Jewish origin, could avail
themselves. He dwells on the guilt of impurity, and specifies the obli
gations of the married state, whilst he declares the excellence of celibacy.
The rules to be followed in regard to the use of meats offered to idols
are distinctly laid down ; the right of the ministers of the Gospel to be
supported by the faithful is maintained ; and the uncertainty of salva
tion is insisted on ; the example of the Israelites, most of whom perished
in the desert, being used to show that favors already received from God,
give no security as to our final acceptance. The apostle complains of
abuses in the assemblies for worship, points out the manner in which
wromen should appear in prayer, and recalls to the minds of all the eu
charistic institution. He states the variety of gifts by which the faith
ful were distinguished, and the various offices in the Church. Having
inculcated the necessity and excellence of charity, he proceeds to give
rules for the proper use of the supernatural gifts, which were then com
mon among the faithful. He dwells on the proofs of the resurrection
of Christ, and explains the doctrine of the resurrection of all men.
Finally, he gives some directions about the alms to be collected for the
Christians in Jerusalem, and concludes with salutations.
The matters treated of are evidently of the highest importance, whe
ther we consider the preventing of schism, by abstracting from the per
sonal qualifications of the preachers of the Gospel, and fixing our faith
in Christ, whom they announce; or the instructions on«the domestic
relations and public worship ; or the enforcement of the doctrine of the
general resurrection. The chapter on charity is deserving of especial
attention ; it should be treasured up in our memory, and made the sub
ject of frequent meditation. Without this virtue, no Divine gift, no
good work done by us, can avail to salvation.
» L. 1 Cod. tit. 9, Leg. 8, de Judasis et coelicolis.

THE

FIRST EPISTLE OF BLESSED PAUL THE APOSTLE

CORINTHIANS.

CHAPTER I.
PAUL GIVES THANKS TO GOD FOR THE GIFTS BESTOWED ON THB CORINTHIANS ; BUT
GRIEVES THAT THERE WERE SCHISMS AMONG THEM, CONCERNING THOSE FROM WHOM
THEY HAD RECEIVED BAPTISM, REJOICING THAT HE HIMSELF HAD BAPTIZED BUT FEW,
HAVING BEEN SENT TO PREACH THE GOSPEL ; AND SHOWING THAT THE WISDOM OK
THE WORLD IS REPROVED, AND THAT THE SIMPLE ARE CHOSEN : AS EVEN SALVATION
ARISES FROM THE DEATH OF CHRIST, THE PREACHING OF WHICH IS ESTEEMED FOLLY
BY THE WORLD, BUT IS POWER AND WISDOM TO BELIEVERS ; FOR GOD HAS CHOSEN
THE CONTEMPTIBLE THINGS OF THE WORLD, LEST ANY ONE SHOULD GLORY IN HIMSELF.
1. Paul, a called" apostle of Jesus Christ, by the will of God, and
Sosthenes1' the brother,1 c
2. To the Church of God, which is at Corinth, to those who are
sanctified2 in Christ Jesus, to the called3 saints, with all who invoke
the name4 of our Lord Jesus Christ, in every place, theirs and ours.5
3. Grace to you and peace from God our Father, and the Lord Jesus
Christ.

1 Some take him to be the ruler of the synagogue at Corinth, who was beaten at the tribunal of Gallio.
The article is thought to mark him as a distinguished Christian ; but others take it to be equivalent to the
possessive pronoun.
3 By baptism. 9 By Divine grace.
' Who worship Him. The invocation of His name is, by synecdoche, taken for worship in general.
s These pronouns in V. are referred to place ; but in the text they may be referred to Lord, as if he said :
"our Lord— theirs and ours." It was so understood by St. Chrysostom, who observes : " Although this letter
is written to the Corinthians only, nevertheless, he makes mention of all the faithful throughout the whole,
earth, showing that the Church throughout the world should be one, although separately existing in differ
ent places, and especially that the Church of Corinth should be one. Although they are separated locally,
they are united in their common Lord, wherefore the apostle joining them together, added: 'ours and
theirs.'" Hug thinks that the apostle refers to the faithful Corinthians, whether actually at Corinth, or in
bis own company.
a Kom. 1, note 3. b Acts 18 : 17. c p. " our brother."

518 FIRST CORINTHIANS I.
4. I give thanks to my6 God always for you, for the grace of God,
which is given you in Christ Jesus :
5. That in everything ye are made rich in Him, in all utterance,7 and
in all knowledge :
6. As the testimony of Christ was confirmed in8 you :
7. So that ye come behind in no gift,9 waiting for the revelation10 d of
our Lord Jesus Christ,
8. Who11 also will confirm you to the end blameless, in the day* of
the comingf of our Lord Jesus Christ.
9. God is faithful,12 by whom ye are called5- to the fellowship13 of His
Son Jesus Christ our Lord.
10. Now I beseech you, brethren, by the name of our Lord Jesus
Christ, that ye all speak the same thing,14 and that there be no divi
sions among you : but that ye be perfect11 in the same mind, and in the
same judgment.15
11. For it hath been reported to me of you, my brethren, by those
of Chloe,16 that there are contentions among you.
12. Now this I say, that every one of you saith : I, indeed, am17 of
Paul ; and I of Apollos :* and I of Kephas : and I of Christ.18
13. Is Christ divided?19 Was Paul crucified for you? or were ye
baptized in20 the name of Paul ?
6 "Through great affection he seizes on, and appropriates Him to himself, as even the prophets were wont
to do : '0 God, my God.' " Idem.
1 Endowed with a facility of declaring the mysteries of faith.
H By interior light and extraordinary gifts— by their acceptance of it, and their unwavering faith.
9 So that you are deficient in no gift— you abound in supernatural gifts.
10 At the end of time, when He shall come to judge all mankind.
11 God. whom he thanks, v. 4,
ia To His promises. He is consistent in the exercise of His goodness, and worthy of our entire confidence.
13 To share His merits— to become members of His mystical body. " How great is the gift I" cries St Chry
sostom. " Preserve harmony of speech.
ls Unity of sentiment and mutual affection are earnestly recommended.
1G Ofthe household of Chloe, which is generally thought to be the name of a woman. The apostle points
to his informants, that he may not he thought to adopt vague rumors ; yet, as St. Chrysostom remarks, he
abstains from naming the individuals, lest he give occasion to pain or suffering, on the part of those whose
zeal prompted them to give the information.
" The follower, or adherent. They rallied under leaders with an attachment savoring of partisanship.
" He condemns as the worst enemies of our faith," says Calvin, " those who draw away disciples after them,
in order to split up the Church into sects."
w "He does not blame them for taking their name from Christ, but he complains that all did not do so.
And I think that he added this of himself, with a view to show the weightiness of the charge, as if Christ
were thus appropriated to a party, although they did not designate themselves in this manner." St. Chry
sostom. Schott thinks that the apostle says in his own name : I am.of Christ; rejecting all partisan appella
tion. 19 Are His doctrine, mission, passion, different for the various classes just enumerated? "Did Christ," says
Pyle, a Protestant, " institute more than one religion, or preach different and contradictory doctrines, as
your different sects of philosophy are wont to do?"
tw Lit. " unto." The phrase may be understood of being baptized under his invocation, or on a pledge to
be his follower.
d P. "the coming." V. G. e B. P. "day." A. "coming." V. combines both.
f V. "sine crimine." g 1 Thess. 5 : 24.
h V. "perfect!." G. is.used for the mending of nets. Matt. 4. : 21. P. " perfectly joined together." The
apostle desires the breaches of charity to be repaired. < Acts 18 : 24.

FIRST CORINTHIANS I. 519
14. I thank God21 that I baptized none of you, but Crispus, k and
Cajus :
15. Lest any one say,22 that ye were1 baptized in my name.
16. And I baptized the household23 of Stephanas also.™ Besides, I
know not24 whether I baptized any other.
17. For Christ sent me not to baptize,25 but to preach : not in wis
dom11 of speech,26 that the cross of Christ27 be not made void.28
18. For the word pf the cross to those indeed who perish29 is foolish
ness : but to us who are saved,30 it is the power0 of God.31
19. For it is written :p I will destroy the wisdom of the wise, and the*
prudence of the prudent I will bring to nothing.32
20. q Where is the wise? where is the scribe? where is the dispu
tant of this world ?33 Hath not God made foolish the wisdom of this
world ?
21. For seeing that in the wisdom of God34 the world by wisdom
knew not God ; it pleased God by the foolishness35 of preaching to save
those who believe.
22. For both the Jews ask for signs,1 and the Greeks seek after
wisdom :
23. But we preach Christ crucified : to the Jews indeed a stumbling-
block,36 and to the Gentiles3 foolishness :37
u This is a popular way of expressing his satisfaction..
53 Lest occasion of schism should arise.
23 Stephanas, with his family, children, and Blaves.
34 This may be a mode of affirming that he baptized no other; or the apostle may have been uncertain
whether he baptized any other of the Corinthians. Inspiration does not necessarily impart a knowledge of
all things, or recall all things to the memory, although it prevents error in any actual statement.
ai The chief object of his mission was to preach, for which his natural talents, and the extraordinary cir
cumstances ofhis conversion, peculiarly qualified him. He, however, was authorized to baptize, as the facts
which he states show. The Hebrews often speak as if excluding what is secondary to another object.
M Not delivering sublime theories, like the philosophers.
37 The doctrine of a crucified Redeemer. M Be not deprived of its influence.
39 It is accounted folly by unbelievers, who thus reject salvation.
30 Believers, who are in the way of salvation. 31 A manifestation of Divine power.
33 The words have direct reference to the evil advisers of Ezekiah. God threatens to defeat their counsels,
in punishment of their self-confidence. The apostle applies this to the worldly wise, who could not embrace
the humiliating doctrines of revelation.
33 " Where is the learned ? where is he that pondereth the words of the law ? where tho teacher of little
ones?" This text was apparently had in view by the apostle, although Michselis and Middleton' think other
wise. In its primary sense, it refers to the officers of Sennacherib, who enrolled the soldiers, exacted the
tributes, and provided for the strength of the walls by erecting fortifications. Ab applied hy the apostle, the
disputant seems to mark any theorist who indulges speculation as to the origin of things, or the Divine
counsels. By the wise or learned man, the philosopher may be understood ; by the scribe, the learned Jew.
" He at once rebukes both Jews and Greeks." St. Chrysostom.
34 As displayed in all creation, and as manifested by the light of reason.
as Apparent. 3G An occasion of unbelief.
31 The doctrine of redemption appeared utterly absurd to the heathen.
k Acts 18:8. 1 G. P. " that I had baptized." V. A. B. C. versions.
m Jnfra 16 : 15. n Infra 2:1; 4 : 13 ; 2 Pet. 1 : 16.
o Rom. 1 : 16. P Isai. 29 : 14. Sept.
q Ibid. 33 : 38. See also 4 Kings 18 : 18.
r G. B. P. "a sign." Schott, V. 7 MSS. versions, Griesbach, Scholz.
8 G. P. " Greeks." V. 8 MSS. Peschito, versions, critics.

520 FIRST CORINTHIANS I.
24. But to those who are called,38 Jews and Greeks, Christ the power
of God, and the wisdom of God :39
25. For the foolishness40 of God is wiser than men.: and the weak
ness41 of God is stronger than men.
26. For see your calling,42 brethren, that not many are wise43 accord
ing to the flesh, not many mighty,44 not many noble :4i
27. But the foolish things46 of the world hath God chosen, to con
found the wise: and the weak things47 of the world hath God chosen,
to confound the strong :
28. And the base48 things of the world, and the things which are
despised, hath God chosen, and the things that are not,49 that He might
bring to nought those- things which are :
29. That no flesh may glory in His sight.
30. But of Him are ye in Christ Jesus, who is made for us' wisdom
from God, and justice50 and sanctification, and redemption ;
31. That as it is written : Let him who glorieth, glory in the Lord."

¦ The faithful.
83 Divine wisdom and power are recognized by believers in the mystery of redemption. It was wise to heal
the disorders of pride and corruption by examples of humiliation and suffering. Divine power was shown
forth in the miracles which Christ performed, and in His resurrection. " It is a great evidence cf power and
wisdom to persuade men by means apparently adverBe. So the cross appears a stumbling-block, yet it does
not repel, but it draws men to the faith." St- Chrysostom.
40 Apparent. God is infinitely wise; hut the means which He adopts for His high purposes are regarded
by some men as absurd. '-The apostle speaks ofthe cross, not as it is, but as it appears to be; for he answers
conformably to their opinion." Idem.
41 God is all powerful. He is a rock of strength. No human efforts avail against His counsels.
43 From what classes of society you have been called to tbe faith.
49 Not many were of the class of philosophers.
" In high station. " Of high birth.
49 Those whom worldlings regard as fools. The neuter gender is often used for the masculine. (i It is the
greatest evidence of victory, that He conquers hy means of illiterate men." St. Chrysostom.
" Persons destitute of power and influence.
49 Ignoble — persons of low estate. " He called not merely the illiterate, but the poor, the low, the abject, in
order to humble the powerful." St. Chrysostom.
49 That have no social importance — that are counted for nothing. " He showed His great power by cast
ing down the great ones of the earth, by means of men who seemed of no account." Idem.
60 The source of wisdom and the meritorious cause of every blessing.
t Jer. 23 : 5. " Jer. 9 : 23, 24 ; 2 Cor. 10 : 17.

FIRST CORINTHIANS II. 521

CHAPTER II.
PAUL SHOWETH THAT HE PREACHED CHRIST AND HIM CRUCIFIED, WITH GREAT MODESTY
AND WITH SIMPLE WORDS TO THE CORINTHIANS J ALTHOUGH HE SPLICE TO THE PER
FECT EVEN A WISDOM HIDDEN FROM THE WORLD, WHICH CAN ONLY BE KNOWN BY THE
SPIRIT OF GOD : FOR THE SENSUAL MAN DOTH NOT UNDERSTAND THE THINGS WHICH
ARE OF GOD.
1. And I, brethren, when I came to you, came not in loftiness of
speech,* or of wisdom, announcing to you the testimony of Christ. b
2. For I judged not0 that I knew anything among you, but Jesus
Christ, and Him crucified.1
3. And I was with you in weakness and fear, and(I much trembling :2
4. And my speech and my preaching was not in the persuasive words
of human wisdom, but in the showing of spirit and power :3
5. That your faith might not be in the wisdom of men, but in the
power of God.
6. But we speak wisdom among the perfect ;4 yet not the wisdom of
this world,5 nor of the princes of this world,6 who come to nought :7
7. But we speak the wisdom of God, in a mystery,8 which is hidden,
which God ordained before the world9 unto our glory/0

1 He laid no claims to that knowledge which was prized by the Corinthians. He set no value on it; but
preached as if all his knowledge was confined to the mystery of redemption, '• being altogether destitute of
external wisdom." St. Chrysostom.
2 On account of the persecutions of the Jews. "Did Paul fear dangers? Undoubtedly he feared them
and his fear was great: for although he was Paul, "he was, nevertheless, a man. This was no dishonor to
Paul; it was the weakness of nature, and it affords evidence of his strong determination, since although.
he feared death and stripes, under the influence of fear he did nothing unworthy of himself." St. Chry
sostom. •
3 In the manifestation of the spirit with which God strengthened him to announco the revealed myste
ries; in the fervor of his preaching, and its efficacy, through the concurrence of Divine grace; also iu thfr
wonders, by which God confirmed it. "These unlettered men preaching such things, being put in ehains,.
and banished, overcame those who drove them away. How ? Was it not by communicating faith through
the Spirit? For this is a manifest proof. For 'tell me, who is there who seeing the dead raised to life, and
the devils chased away, would not embrace the faith?" Idem.
* Christians, especially the more enlightened and fervent. "He calls perfect those who believe: for they
are perfect, who seeing that human things are very weak, despise them, feeling convinced that they are of no
real advantage to them." Idem.
6 Not profane philosophy.
6 Not such as is patronized hy secular rulers. Allioli, however, understands the philosophers themselves
to be called rulers, by reason of their influence and authority in matters on which they theorized.
7 Whose power is transient, whoBe systems of teaching will soon be exploded.
8 In the secret counsel of God. "Why does he style it mystery? Because neither angel, nor archangel,,
nor any other created power knew it, before its accomplishment." St- Chrysostom.
9 The manifestation of the Divine wisdom in the preaching of the gospel was foreordained of God in Hi*
eternal counsels. " Paul is desirous to show that God always loved us, even of old, when we were not yet
born ; for if He had not loved us, Ue would not have predestined riches for us." Idem.
10 Sanctification and happiness.
-Supra 1:17. b Q. B. P. « of God." T. supra 1 : 6.
c P. "I determined not." V. Olshausen.
d G. P. -f "in." T. D. F. G. Memph. fathers.

522 FIRST CORINTHIANS II.
8* Which none of the princes of this wrorld knew :n for if they had
known it, they would not have crucified the Lord of Glory.12
9. But, as it is written :e Eye hath not seen, nor ear heard, neither
hath it entered into the heart of man, what things God hath prepared
for those whoVLove him :13
10. But to us God hath revealed by His Spirit : for the Spirit
searcheth all things, yea, the deep things14 of God.
11. For what man knoweth the things of a man, but the spirit of a
man, which is in him ? So also the things of God no man knoweth,
but the Spirit of God.
12. Now "W^e have received not the spirit of thisf world, but the Spirit
which is of God, that we may know15 the things which are given us by
God: 13. Which things also we speak in words not dictated by human wis
dom,6 but dictated by the Spirit,h comparing spiritual things with spiri
tual:16 14. But the natural17 man receiveth not18 the things which are of the
Spirit of God ; for they are foolishness to him, ancl he cannot under
stand : because they are spiritually examined.19
15. But the spiritual man judgeth all things :20 and he himself is
judged1 by no man.21

11 Pilate and Herod did not recognize the Incarnate Wisdom, Christ, the Son of God.
12 The all-glorious Lord. They were blinded by their malice, pride, and love of popularity. "The apostle
opportunely styled Him Lord of Glory ; for whilst the cross appears to be a matter of ignominy, he shows
that it was an occasion of great glory : but much wisdom was needed, not only to know God, but also to learn
this dispensation of God." St. Chrysostom.
13 <c From the beginning of tbe world they have not heard, nor perceived with the ears : the eye hath not
seen, 0 God, besides Thee, what things Thou hast prepared for them that wait for Thee." The apostle ap
plies to ihe revealed mysteries and blessings of the gospel what the prophet said of temporal favors, the typeB
of better things.
11 The unfathomable counsels of the Deity lie open to the Holy Spirit, who is omniscient, being identified
in nature with the Father and the Son.
" Value properly.
ie Or teaching them to those who are spiritual ; that is, communicating tho knowledge of Divine things to
those whom the Spirit of God disposes to receive it. St. Chrysostom says : " When anything is spiritual and
difficult, we borrow testimonies from spiritual things."
11 He who is guided only by natural impulse, or reason; or the Christian who is still sensual and worldly.
is «xhe natural fnan indulges altogether in cold reasoning, and does not feel that he needs aid from on
high; which ib madness. For God gave wisdom, that you may learn, and receive aid from Him, not that you
should deem it all-sufficient : for even the eyes are beautiful, and useful, but if you would see without light,
their beauty or strength is of no avail." St. Chrysostom.
18 Judged of. Faith rests on Divine revelation.
30 He examines them in detail, according to the maxims of religion.
31 He is not subject to condemnation, since he acts on correct principles. "The sentiment which we en
tertain iu regard to these things is derived from Christ; we have spiritual knowledge in regard to things 0
faith, so that no one can censure us." St. Chrysostom. •
e Isaiah 64 : 4. t G. P. " the." V. A.
g Supra 1 : 17 ; 2 : 1, 4; 2 Pet. 1 : 16.
h G. P. " Holy Ghost." V. A. B. C. D. F. G. versions, fathers, critics.
i V. "indicatur." Propaganda Press; "judicatur" is the general reading. V. 14, 15.

FIRST CORINTHIANS III. 523
16. For who hath known the mind of the Lord, who may instruct'1
him ?28 But we have23 the mind of Christ.

CHAPTER III.
PAUL COULD XOT PREACH TO THE CORINTHIANS THE HIGH MYSTERIES OF FAITH : FOR
THEY CONTENDED ABOUT THOSE WHO WERE MERELY MINISTERS, SINCE GOD ALONE
CAN CIVE AN INCREASE OF GRACE AND VIRTUES, AND CHRIST ALONE IS TIIE FOUN
DATION OF FAITH: ON WHICH WHO HAS BUILT UP WELL OR ILL, WILL BE MANIFEST
ON THE DAY OF JUDGMENT. THE TEMPLE OF GOD, WHICH WE ARE, MUST NOT BE
VIOLATED, NOR MUST WE GLORY IN THE MINISTERS OF GOD.
1. And I, brethren, could not speak to you as to spiritual men,1 but
as to carnal.2 As little ones in Christ,
2. I fed you with milk,* not meat :* for ye could not4 as yet, but
neither indeed can ye now : for ye are yet carnal.
3. For whereas there is among you envying and strife :* are ye not
carnal, and walk" as men ?5
4. For while one saith : I indeed am of Paul : and another : I am of
Apollos : are ye not men ?6 d • What8 then is Apollos V and what is
Paul ?f
5. gMinisters of Him, whom1" ye believed, and as the Lord hath given
to every one.8
6. I planted,9 Apollos watered,10 but God gave the increase.
53 Set him right. The apostle, quoting the prophet, shows that the spiritual man cannot go astray in fol
lowing the principles of Christianity, since no one can claim fuller knowledge of the Divine will.
39 We know what Christ has taught. This may be understood in a special manner of the apostles.
1 5Ien advanced in knowledge and virtue.
a Imperfect men.
3 He gave them instructions accommodated to their weakness. He did not unfold to them the suhlimer
doctrines. 4 Receive solid food, — instruction in the higher doctrines of faith.
5 After the manner of men, who are influenced by passion.
6 Still subject to human imperfections.
' The verm deacons is here applied to both Paul and Apollos, "because they did not merely preach, but
ministered ; for the former term denotes speech, the latter implies action." St. Chrysostom.
8 According as God had given grace and other gifts for the office of teaching: " for they had not anything
of themselves, but from God, who had communicated it to them." Idem.
9 Gave the first knowledge of Christ to the Corinthians. " I was the first to cast the seed of the word."
Idem. 10 Followed up the labors of Paul, by training the faithful to the practices of religion. " Lest the seed
should die away in temptation, Apollos added his own efforts." Idem.
k Isaiah 40 : 13 ; Sept. Wisdom 9 : 13 ; Rom. 11 : 34. » G. P. + " and." V. A. B. C. Griesbach.
b G. P. " and divisions." V. A. B. C. versions, fathers.
c Walk ye not? The negative is understood. *
i G. P. Chrys. "carnal." V. A. B. C. D. E. F. G. versions, critics.
e G. P. " who." V. A. B. Ethiop. Aug. r G. P. invert. V. A. B. C. D. E. F. G. critics.
SG. P. + "but." V. MSS. critics.
b G P. "by whom"— through whose preaching you came to the faith.

5*24 FIRST CORINTHIANS III.
7. Therefore neither he who planteth is anything, nor he who water-
eth, but He who giveth the increase, God.
8. Now he who planteth, and he who watereth, are one.11 And every
man shall receive his own reward according to his own labor.1
9. For we are laborers12 with God : ye are God's husbandry, ye are
God's building.
10. According to the grace of God, which is given me, as a wise
master-builder,13 I have laid the foundation : and another buildeth
thereon. But let every one take heed how he buildeth thereupon.
11. For other foundation no man can lay, but that which is laid,
which is Christ Jesus.14
12. Now if any man build upon this foundation, gold, silver, precious
stones, wood, hay, stubble,15
13. Every man's work shall be manifest: for the day16 [of the Lordk]
shall declare it, because it shall be revealed in fire :17 and the fire shall
try every man's work, of what sort it is.18
14. If any man's work abide19 which he hath built thereupon, he shall
receive a reward.20
15. If any man's work burn, he shall suffer loss :21 but he himself
shall be saved : yet as by fire.22
16. Know ye not, that ye are the temple of God, and that the Spirit
of God dwelleth in you ?23
17. But if any man violate24 the temple of God, him shall God de
stroy.25 For the temple of God is holy, which ye are.1

11 One thing ; laboring for one object. " He styles them one, because they can do nothing without God,
who gives the increase." Idem.
42 Co-operating with God for the salvation of men; making known His truths, imparting His gifts through
the sacraments.
13 The apostle does not say this in self-commendation ; but to insinuate the solidity of the foundation which
he had laid. " He here styled himself wise, not with a view of extolling himself, hut to present an example
to them, and to ^how that a wise man must lay one foundation. For observe his moderation: according to
the grace of God which is given me." St. Chrysostom.
44 As Redeemer, Teacher, and Lord ; His doctrine and institutions.
" These', according to St. Chrysostom, are symbols' of works. Perfect works may be represented -by gold,
silver, and precious stones ; good works done in an imperfect manner, may be likened to wood, hay, and
stubble. 10 The day of judgment.
17 Fire is to precede the last judgment.
1B This implies a comparison with a building in flames.
rl If it hear the action of the fire, if it remain uninjured.
33 The workman shall be well rewarded. 91 Lit. " be fined."
21 As a man escaping through the fire.
39 This appeal to the sanctity of the Christian is directed against such as practically forget it. The apostle
is preparing those whom he addresses for the case of the incestuous Corinthian.
24 Lit. l£ corrupt." This corruption implies bad cog duct.
39 The same verb is used in the text.
i Ps. 61 : 13; Matt. 16 : 27 ; Rom. 2 : 6; Gal. 6 : 5.
k G- P- — .. 1 Infra 6 : 19 ; 2 Cor. 6 : 16.

FIRST CORINTHIANS IV. 525
18. Let no man deceive himself : if any man among you seem to be26
wise in this world, let him become a fool, that he may be wise.27
19. For the wisdom of this world is foolishness with God. For it is
written : I will catch the wise in their own craftiness."1
20. And again : The Lord knoweth the thoughts of the wise," that
they are vain.
21. Let no man, therefore, glory in men.
22. For all things are yours,28 whether Paul, or Apollos, or Kephas,29
or the world, or life, or death, or things present, or things to come :3°
[for] all things are yours :
23. And ye are Christ's,31 and Christ is God's.32

CHAPTER IV.
JUDGMENT MUST NOT BE PASSED RASHLY OX THE MINISTERS OF GOD- THE CORINTHIANS
ARE REPROVED FOR BOASTING OF THEIR MINISTERS, AND OF THE GIFTS WHU'H THEY
HAD RECEIVED, AS IF THEY WERE THEIR OWN. INDULGING IN PRIDE, THEY DE
SPISED EVEN THE APOSTLES, ALTHOUGH PAUL HAD BEGOTTEN THEM IN CHRIST. HR
STATES THAT HE WILL SHORTLY COME TO CORINTH, TO REBUKE THE PRETENDED
APOSTLES. 1. Let a man so regard us as ministers11 of Christ, and stewards1 of
the mysteries of God.2
2. Here now it is required inb stewards, that a man be found faithful.3
3. But to me it is of the least account to be judged by you, or by the
day of man:4 but neither do I judge myself.5
K This may regard one who fancies himself wise, or is esteemed bo by others.
31 lie checks pride, by declaring that self-distrust and docility are the means to attain to true wisdom. lie
has those particularly in view, who, inflated with a false philosophy, caused divisions in tbe Church. lie
wishes them to lay aside all pretensions to wisdom, and embrace humility, in ord-r to be truly wise unto
salvation. 23 Directed to your benefit and salvation.
23 The highest ministers of religion are employed for the benefit of the faithful. Their office makes them
the servants of all.
30 All tbe vicissitudes of life are designed to advance your spiritual welfare.
31 Bound to serve Him, who purchased you with His blood.
33 Christ is His only begotten Son, seeking the glory of tho Father. As man, Tie refers all things to Him,
and His office as Redeemer is directed to lead the elect to Him.
1 The apostle prescribes this consideration as a remedy or preventive of partisan attachment to leaders.
3 The revealed truths, and the institutions of Christ— the sacraments.
3 Fidelity is demanded in every steward.
4 By any other human judgment. "The day" is put elsewhere emphatically for the day of judgment.
"The day of man" may mean the judgment of men, as days were appointed for the trial of culprits; or an
allusion may be made to the transitory character of human judgments, since men soon pass away. Lest the
Corinthians should take on themselves to judge their instructors, he Bhows his indifference to the erring
judgments of men.
s He did not rest his innocence on his own consciousness. " Observe that this does not savor of arrogance:
for he does not say that he himself is able to form an accurate judgment." St. Chrysostom.
m Job 5 : 13. n " The thoughts of men." Ps. 93 : 11.
a Officers. 2 Col. 6:4. b V. " inter."

526 FIRST CORINTHIANS IV.
4. For I am not conscious to myself of anything;6 yet I am not
hereby justified: but He that judgeth me, is the Lord.
5. Therefore judge not before the time, until the Lord come,7 who
both will bring to light the hidden things of darkness, and will make
manifest the counsels of hearts : and then shall every man have praise
from God.8
6. But these things, brethren, I have in a figure transferred to my
self and Apollos,9 for your sakes, that in us ye may learn not0 above
what is written,10 to be puffed up, one against the other for another.11
7. For who distinguisheth thee ?12 And what hast thou, that thou
hast not received? But if thou hast received it, why dost thou glory,
as if thou hadst not received it?13 •
8. Now ye are full:14 now ye are become rich:15 ye reign16 without
us : and I would to God ye did reign,17 that we also might reign with
you.18 9. For I think, that God hath set forth us the apostles last,19 as men
condemned to death :20 because we are. made a show to the world, both
to angels, and to men.21
10. We22 are fools for Christ's sake, but ye are wise23 in Christ, we
are weak, but ye are strong,2j ye are honorable,25 but we are vile.
s Any failure in his duties towards them — any weighty offence against God, since his call to the ministry.
i Christ is said to come for each one in death, since tho soul appears before Him in judgment. The know
ledge of the secrets ofthe heart is ascribed to Him.
8 According to his deserts, he will be rewarded by Christ the Judge.
9 Tbe apostle applied his remarks to himself and Apollos, avoiding to name the leaders under whom the
factions rallied, in order to correct the evil without wounding their pride,
10 Contrary to what he had enjoined in the preceding part of this letter. He may, however, allude in gene
ral to texts of Scripture which prescribe humility.
11 Contending in a proud spirit for a favorite teacher.
13 This seems to be addressed to the teacher. " He passes," says St. Chrysostom, "from the' subjects to the
rulers." 13 Every gift, whether for personal sanctification, or for the benefit of others, comes from God. "These
good works are not your own, but the vfruits of Divine grace. If you allege your faith, it is the result of the
Divine call : if you allege the forgiveness of sins, Divine gifts, the faculty of instructing others, miraculous
powers, you have received all from Him." St. Chrysostom.
14 As guests after a banquet.
1S With heavenly gifts.
lu These teachers acted without care or restraint, as persons possessing unlimited authority, which the
apostle compares with kingly dominion. He castigates their pride, by describing their self-sufficiency and
self-glorification, in terms of severe irony.
" United with Christ by grace.
18 He wishes them to live and act in such a way that he could join in their triumph, and that as one family,
father and children, all might finally reign with Christ in glory.
13 The lowest among men.
30 As criminals condemned to fight with the beasts — bestiarios — who, if they escape in the first struggle,
are obliged to enter on another, until they fall dead.
31 An object of astonishment by their sufferings. The world here embraces angels and men,
-- The apostles were deemed fools by unbelievers, because they preached the doctrine of a crucified Re
deemer; even some of the teachers spoke disparagingly of them.
23 This appears ironical. They fancied themselves wise, and probably affected to adorn their preaching
with a vain display of secular learnmg.
34 " That is, we are driven away and persecuted, but you enjoy security and great honor." St, Chrysostom.
2' Distinguished— honored — covered with glory.
c G. P. "to think of men." -V. — A. B. D.

FIRST CORINTHIANS IV. 527
11. Even unto this hour we both hunger and thirst,20 and are naked,'27
and are buffeted, and are wanderers,28
12. And we labor working with our own hands :a we are reviled, and
we bless : we are persecuted, and we suffer it.
13. We are slandered, and we entreat : we are made as the refuse29
of this world, the offscouring of all even until now.
14. I write these things not to shame you : but as my beloved chil
dren I admonish you.
15. For .though ye have ten thousand tutors30 in Christ, yet not
many fathers. For in Christ Jesus through the gospel, I have be
gotten you :31
16. I beseech you, therefore, be ye followers of me [as I also am of
Christ].320 17. For this cause I have sent to you Timothy, who is my child be
loved, and faithful in the Lord : who will put you in mind of my ways,33
which are in Christ Jesus,5 as I teach everywhere in every church.
18. Some are puffed up, as if I would not come to you.34
19. But I will come to you shortly, if the Lord will : and I will
know,35 not the speech of those who are puffed up, but the .power.36
20. For the kingdom of God is not in speech, but in power.
21. What will ye ? shall I come to you with the rod,37 or in love, and
a spirit of meekness ?

39 Occasionally, as Providence permitted. ST 111 clad.
39 Having no fixed abode.
39 The vilest men chosen as victims by the Pagans to expiate the sins of tho people ; or the filth of the city
carried away by scavengers.
30 Lit. " pedagogues." The pedagogue was a guide of children to and from school. He watched over their
conduct. St. Paul uses this for an indefinite number.
81 He first led them to the faith.
92 St. Chrysostom writes : "Say not to me that I cannot imitate you : for you are a teacher and a leader.
There is not so great a difference between me and you, as there is between Christ and me : yet I have imi
tated Him."
39 Tbey appeared to have forgotten some ofhis doctrines, or the spirit in which he taught. " Ho did not
say: he will teach you, lest they should be mortified, having learned from himself." Idem.
" As if they had no reason to fear being punished. " He shows that their arrogance resembled the bold
ness of children, who in the absence ofthe teacher become fearless." Idem. Tbe apostle intimates his de
termination to use his power against delinquents.
" Make proof of— put to the test.
3S He meant to observe their virtue and constancy, or rather to see whether God would confirm their
preaching by wonderful works. " We prevailed, he says, by miracles, not by fine speeches : the greatest
proof which we furnished ofthe Divinity of our doctrine, and of our announcement ofthe heavenly kingdom,
being the miracles which we perform through the power of the Spirit. If theu those who are now puffed up
wiBh to be esteemed great, when I come, let them show whether they have such power." St. Chrysostom.
" It is the emblem of authority to punish delinquents. "It is the language of one who has ascended to the
chair of instruction, and who thence speaks to them : of one who has received all power." St. Chrysostom.
i Acts 20 : 34 ; 1 Thess. 2:9; 2 Thess. 3 : 8.
= G. P. — from infra 11 : 1. ' G. P.— V. C. D*. F. G.

528 FIRST CORINTHIANS V.

CHAPTER V.
HE REPROVES THE CORINTHIANS FOR TOLERATING ONE THAT LIVED PUBLICLY INT INCEST;
*
WHOM HE, ALTHOUGH ABSENT, DELIVERED TO SATAN, ADMONISHING THEM THAT, PURG
ING OUT THE LEAVEN OF VICE, THEY CELEBRATE THE PASSOVER "WITH PURITY OF
HEART: NOR WILL HE HAVE THEM TO ASSOCIATE WITH CHRISTIANS THAT ARE PUB
LICLY SCANDALOUS.
1. It is absolutely reported that there is fornication1 among you, and
such fornication* as the like is notb among the heathens, so that one
hathc his father's wife.2
2. And ye are puffed up ;3 and ye have not rather mourned,4 that he
who hath done this deed might be taken away from your midst.5
3. I indeedd absent in body, but present in spirit, have already judged
as though I were present, him who hath so done,
4. In the name6 of our Lord Jesus Christ, ye being gathered to
gether,7 and my spirit, with the power8 of our Lord Jesus,13
5. To deliver such a one to Satan9 for the destruction of the flesh,10
that the spirit may be saved1,1 in the day of our Lord Jesus Christ/
6. Your glorying12 is not good. Know ye not that a little leaven
corruptethg the whole mass ?

1 Incest.
3 His stepmother. It appears that his father was still alive, since the apostle speaks of him who suffered
the wrong. It was not unheard of among the heathens, that a son should have hia stepmother for wife, after
the death ofhis father.
3 Not on this account, but in vain contentions about their teachers.
4 They ought to have been so deeply afflicted at the scandal, as to give themselves no reBt until they ob
tained its removal, or the expulsion of the delinquent from the church.
6 "The power of excommunication," says Calvin, "is proved by this passage." The apostle does not speak
of excommunicating her; probably because she was a heathen : or because he thought it sufficient to punish
the principal delinquent.
0 By the authority.
1 The apostle represents himself as acting with their presumed concurrence. He would have wished to have
presided in an assembly ofthe Corinthians, and pronounced sentence, after a public investigation of the fact.
8 The power Divinely given him could be most suitably exercised in Buch an assembly..
9 Excommunication had this effect, by casting the offender from the church, and depriving him of all spiri
tual privileges. He was separated from Christ, and given over to the power of the enemy. Demoniac ob
session appears to have ordinarily followed this solemn act in the apostolic age. "Wishing to affect him
more sensibly, he gives him over to Satan: and this was pleasing to God, so that he was punished in the
flesh." St. Chrysostom.
10 The unhappy man was likely to be reduced to a state of great bodily affliction and weakness, by this hu
miliation and punishment.
n The censures of the Church are designed by present humiliation to move the sinner to penance, and thus
secure his salvation. " The Church," says Calvin, " by chastising sinners with seventy, does not spare them
in this world, that God may spare them."
12 In regard to your teachers.
» Lev. 18: 7,8; 20:11.
b G. P. + " so much as named." V. 7 MSS. versions, critics.
c 2 Cor. 7:12. d G. P. + « as." V. A. B. C. D. (pr.) vers.
e G. P. + « Christ." V. A. B. versions. fG.P.-V. A. B.
% G. P. "leaveneth the whole lump." V. D*. Basil. Gal. 5 : 9.

FIRST C01UNTHIANS V. . 529
7. Purge outh the old leaven,13 that ye may be a new paste,14 as ye are
unleavened.15 For our passover,16 Christ, is sacrificed.'
8. Therefore let us feast, not with old leaven, nor with the leaven of
malice and wickedness, but with unleavened bread of sincerity and truth.
9. I wrote to you in the letter,17 not to keep company with fornicators :
10. kNot altogether with the fornicators of this world, or with the
covetous, or extortioners, or idolaters : otherwise ye must needs go out
of thi| world.18
11. But now I write to you, not to keep company, if any one who is
called a brother is a fornicator, or covetous, or an idolater, or a railer,
or a drunkard, or an extortioner, with such a one not so much as to eat.19
12. For what have I to do to judge those1 who are without ?20 Do
not ye judge10 those who are within ?21
13. For those who are without Godu will judge. "Put away the
wicked one22 from among yourselves.

13 The apostle speaks of old or had leaven, to which he compares vice. "If he remain unpunished, and his
ain he unavenged, he will corrupt others." St. Chrysostom.
44 The apostle orders them to cast from them the scandalous sinner, whose crime infects the whole body, .
that they may be as a new paste, free from corruption. There is an allusion to the precept ofthe Mosaic law,
to put away all leaven from their dwellings during the paschal solemnity.
15 By their vocation to Christianity they were bound to be free from the leaven of vice. "Ho does not say
this, as if all were pure, hut as it becomes you to be." St. Chrysostom.
10 The ancient victim was the type of Christ.
11 This seems to refer to a former letter, which, as Calvin observes, is no longer extant. " No doubt," he
says, " many others have been lost." Theodoret supposes that the present letter is meant.
18 He did not command them to avoid unbelievers infected with vice, for they were innumerable. Besides,
the examples of professors of Christianity were far more dangerous.
" This prohibition was designed to preserve them from the influence of bad example, and to correct the de
linquent. It is still obligatory on all whose personal weakness renders the danger proximate, or whose fa
miliarity would encourage others in sin.
20 The heathens, or others unbaptized. " As long as they despised the doctrine of Christ, it would be vain
to propose to them the commands of Christ, since they knew Him not." St. Chrysostom.
21 The members of the Church were accustomed to be called to judgment by their prelates, when any charge
of immorality was preferred against them.
83 The incestuous man.
h G. P. + " therefore." V. A. D. B. F. G. versions, fathers, critics. i G. P. + " for us." V. MSS.
k G. P. + " yet." V. A. B. C. D. (pr.) IS. F. G. versions, critics.
1 G. P. + " also." V. A.B. C. D. F. G. versions, critics.
m Matt. 18 : 17. a G. P. "judgeth." V. Olshausen.
° P. + " therefore." V. A. B. C. F. G. versions, fathers, critics.

34

530 , FIRST CORINTHIANS VI.

CHAPTER VI.
HE REBUKES THEM FOR LITIGATING BEFORE HEATHEN JUDGES J AND ENUMERATES CER
TAIN SINS WHICH EXCLUDE FROM THE KINGDOM OF HEAVEN. HE STATES THAT SOME
THINGS ARE LAWFUL WHICH ARE NOT EXPEDIENT, AND HE SHOWS THAT FORNICATION
SHOULD BE SHUNNED FOR MANY REASONS.
1. Dare any of you having a matter against another, go to law,1 be
fore the unjust,2 and not before the saints ?3
2. Know ye not that the saints shall judge this world?4 And if the
world shall be judged by you,5 are ye unworthy to judge the smallest
matters ?6
3. Know ye not that we shall judge angels V how much more things
of this world?8
4. If therefore ye have judgments of things pertaining to this world :9
set them to judge who are the most despised30 in the church.
5. I speak to your shame. Is it so that there is not among you one
wise man,11 who is able to judge between his brethren ?12
6. But brother goeth to law with brother ; and that before unbe
lievers. 7. Now indeed it is plainly a fault13 a in you, that ye have lawsuits
one with another. Why do ye not rather take wrong ? why do ye not
rather suffer fraud ?14
8. But ye wrong and defraud : and that brethren.15

1 The apostle blames the complainant. The defendant could not decline the jurisdiction of the court.
3 The heathen judges.
3 Christians.
4 In the general judgment the apostles will sit on thrones of j udgment, to j udge the twelve tribes of Israel.
All Christians, hy the homage which they render to revelation, may be considered as concurring with Christ
in His condemnation of unbelievers, as the Ninevites, and the Queen of Saba shall rise in judgment against
the Jews.
h Christ will judge the world by them, condemning unbelievers by their example, and by their principles
of conduct.
s Secular concerns— temporal interests, which arc trivial, in regard to eternity.
1 The demons. Christians will unite with Christ in their condemnation.
8 Things appertaining to common life — things of this world.
9 Disputes about secular matters.
10 Despised as good for nothing. The apostle insinuates that those who were looked on with contempt by
some, were fully competent to determine suits of such trivial importance.
11 The Jews called a judge wise. There were persons so styled in each synagogue to adjust disputes.
13 Between brother and brother. "It is very shameful if the priest cannot effect a reconciliation even
among brothers, so that they must run to those who are without." St. Chrysostom.
13 A defect. . It is not sinful to seek justice by legal means : but it is sinful unnecessarily to havo recourse
to the public tribunals, when private efforts, through the mediation of friends, might have procured redress.
Scandal was given to the heathen, when the Christians appeared before them, complaining of wrongs in
flicted by their brethren.
" Suffer yourselves to be stripped of your property.
" They sinned against charity, as well as justice.
a Matt. 5 : 39 ; Luke 6 : 29 ; Rom. 12 : 17 ; 1 Thess. 4 : 6.

FIRST CORINTHIANS VI. 531
9. Know ye not, that the unjust shall not inherit the kingdom of
God ? Be not deceived : neither fornicators, nor idolaters, nor adulte
rers, 10. Nor the effeminate, nor sodomites, nor thieves, nor covetous
men, nor drunkards, nor railers, nor extortioners, shall inherit the king
dom of God.
11. And such some of you were: but ye are washed,16 but ye are
sanctified,17 but ye are justified18 in the name19 of our Lord Jesus Christ,
and the Spirit of our God.20
12. All things21 are lawful for me, but all things are not expedient :22
all things are lawful for me, but I will not be brought under the power
of any.23
13. Meatb for the stomach, and the stomach for meats ; but God will
destroy both it and them i24 but the body is not for fornication,25 but for
the Lord, and the Lord for the body.26
14. Now God both hath raised up the Lord, and He will raise us
up by His power.27
15. Know ye not that your bodies are members of Christ ?28 Shall
I then take the members of Christ, and make them the members of
a harlot ?29 God forbid.
16. Or know ye not, that he who is joined to a harlot, is made one
body? For the two shall be (he saith) one flesh.300

16 From the defilement of those sins. Baptism was the means of this purification.
11 By grace, and the communication of the Holy Spirit.
10 Acquitted of previous guilt, and rendered just before God.
13 By His authority — by the administration of His sacraments.
20 The Divine Spirit, who is ofthe Father and the Son, and who is the same God, regenerated them in bap
tism, and strengthened them, when hands were laid on them with prayer, by the prelates of the church.
21 All things not morally wrong.
33 Tbe meaning is: Many things are lawful which are not expedient.
33 The test maybe understood of any person or any thing; but the latter interpretation is preferable.
The apostle intimates that in the use of things lawful in themselves, we should not suffer ourselves to be
carried away by our desires, which we should regulate and control.
21 God has created food for our nourishment, and adapted our Btomachsto its reception; but both the food
and the stomach are perishable : wherefore we should not give ourselves over without restraint to the gratifi
cation of our appetite.
as The body was not formed for irregular and vague indulgence. The laws of nature, by which sexual
intercourse must be regulated, are divinely sanctioned. The body should be " holy to God," controlled in all
things by His law. "For it was not formed in order that it should live licentiously, and commit fornica
tion : as the stomach was not made to be glutted, but that it Bhould follow Christ as head, and that He as
Lord should preside over the body." St. Chrysostom.
26 Blessing it in its lawful functions, and destining it for glory in the resurrection.
27 K Since the power of Him who raised Him up, is worthy of belief, he silences opposition." St. Chrysos
tom. 33 By baptism we are incorporated in His mystical body, of which He is the head.
33 "Nothing is more awful than this expression." St. Chrysostom.
39 This was said of the marriage union ; but it is verified in all sexual intercourse.
b G. P. "meats."
c Gen. 2 : 24; Matt. 19 : 5; Mark 10 : 8; Eph. 5 : 31.

532 FIRST CORINTHIANS VII.
17. But he who is joined to the Lordis one spirit.31
18. Flee fornication.32 Every sin33 that a man doeth, is without the
body: but he who committeth fornication, sinneth against his own
body.34 19. Or know ye not, that your members4 are the temple of the Holy
Spirit,6 who is in you, whom ye have from God, and ye are not your
own ?35
20. For ye are bought' with a [great] price. Glorify [and bearB]
God in your body.36 h

CHAPTER VII.
HE INSTRUCTS THE CORINTHIANS IN REGARD TO MARRIAGE, AND ITS USE, AND THE IN
DISSOLUBILITY OF THE BOND, RECOMMENDING CELIBACY TO THOSE "WHO ARE UNMAR
RIED, AND SHOWING HOW A BELIEVER OUGHT TO ACT TOWARDS AN UNBELIEVING
CONSORT. HE STATES THAT EACH ONE SHOULD ABIDE IN THE STATE OF LIFE IN
WHICH HE WAS AT THE TIME OF HIS CALL TO THE FAITH. HE PREFERS VIRGINITY
TO MARRIAGE; AND SAYS THAT A WIFE IS FREE, ON THE DEATH OF HER HUSBAND,
TO MARRY WHOM SHE PLEASES IN THE LORD.
1. Now concerning the things whereof ye wrote to me :* It is good2
for a man not to touch a woman :3
2. But because of fornication,4 a let every man have5 his own wife,
and let every woman have her own husband.

31 By communion of thought and affection. " He becomes one spirit, although he is clothed with the
body; for since nothing corporeal, nothing gross, nothing earthly, is in him, he is merely clothed with the
body; since the soul and spirit have the entire government, God is thus glorified." St. Chrysostom.
38 The occasions must be shunned.
33 Most sins are directed against others, or have external objects. Impurity injures and dishonors the
body. 31 Using it against the law of nature.
3S You belong to Christ. " He does not interfere with the freedom of our choice, but He leads us away
from iniquity, and shows the care of the Lord." St. Chrysostom.
36 Christians should honor God, and represent Him in the purity of their lives.
1 The Corinthians had consulted the apostle by letter, on matters appertaining to purity. "They had
written," says St. Chrysostom, "to inquire of him whether it be necessary to abstain from conjugal inter
course." Calvin avows that from the very commencement of the Church, an extraordinary esteem was
conceived for the state of celibacy.
3 The apostle lays down the principle, that entire continence is in itself excellent.
3 The touch may be taken hy the figure litotes, for intercourse, or in its strictest sense, for the slightest
sensual familiarity.
4 On account of the danger of impurity.
6 St. Jerome observes, that this regards those who are already married, whom the apostle directs to retain
a G.P."body» A. 1. "bodies." Syr. V. Ambr. e Supra 3 : 17 ; 2 Cor. 6 : 16.
t Infra 7 : 23 ; 1 Pet. 1 : 18. g G. P. — V. Tert. Chrys.
h G. P. + " and in your spirit, which are God's." V. MSS. versions, critics.
a G. plural. P. V.

FIRST CORINTHIANS VII. 533
3. Let the husband render the debt6b to the wife :c and the wife also
in like manner to the husband.
4. The wife hath not power over her own body,7 but the husband.
And in like manner, the husband also hath not power over his own
body, but the wife. .
5. Defraud not8 one another, except perhaps by consent9 for a time,
that ye may give yourselves tod prayer,10 and return together11 again,
lest Satan tempt you for your incontinency.
6. But I speak this by indulgence, not by way of command.
7. For I would that all of you0 were as myself:12 but every one hath
his peculiar gift from God : one indeed so, but another so.f
8. But I say to the unmarried, and to the widows : It is good for
them, if they so continue, even as I.
9. But if they dog not contain themselves, let, them marry.13 For it
is better to marry than to burn.14
10. But to those who are married, not I command, but the Lord,h
that the wife depart not from the husband :15
11. And if she hath departed,16 to remain unmarried, or to be recon
ciled to her17 husband.18 And let not the husband put away the wife.
12. For to the rest19 I say, not the Lord.20 If any brother hath an

their consorts. His allowance of a wife to each man implies a prohibition of having more than one, " This
passage," says Calvin, "is directed against polygamy."
6 Tbe apostle orders the marriage duty to be complied with, in conformity with the Divine ordinance.
1 All independent self-gratification, on the part of either husband or wife, is sinful. Their marriage rights
are mutual and equal. "In other things, he says, let the husband have privilege; but where chastity is in
question, not so : in this both are equal, and there is no prerogative." St. Chrysostom.
8 Deprive— deny.
9 It is then no longer fraud.
10 Continence is recommended to married persons in times of solemn prayer and public humiliation, such
as Lent, as also when their own devotion may prompt them by mutual consent, especially before holy com
munion. " By consent, says Grotius, the abstinence might be perpetual, for 'volenti non fit injuria.' And
that such abstinence was practised by the early Christians, is plain from the ecclesiastical writers." Bloom
field. 11 The marriage relation is intimated.
13 Calvin avows, that " this passage shows that at that time he was single/' He also admits, that the apos
tle teaches that celibacy is desirable, if in the power of thoso who embrace it, but that each one must exa
mine his own capability.
13 Marriage is the suitable state for those who feel strong sensual inclinations, and have contracted no spe
cial obligation of continence.
14 With lust.
15 " Because he is about to recite the law clearly enacted by Christ, not to dismiss the wife unless for adul
tery \ on this account, he says: 'Not I.'" St. Chrysostom.
36 Even for weighty cause. " Lit. " to the husband."
13 This is of strict obligation, if she departed without cause.
u To such as are married to unbelievers.
30 The apostle thus distinguishes his own recommendations from the positive commands of God. He spoke,
nevertheless, under the guidance of the Spirit of God, counselling, hut not commanding. "Lest you should
b G. P. "due benevolence." V. 7 MSS. versions, critics, c 1 Pet. 3 : 7.
d G. P. + " fasting and." V. 7 MSS. versions, critics ; from Matt. 17 : 21 ; Mark 9 : 29.
e G. P. " all men." l P. " one after this manner, another after that."
g P. "cannot." This implies more than the text expresses,
fa Matt. 5 : 32; 19 : 9; Mark 10 : 7 ; Luke 16 : 16.

534 FIRST CORINTHIANS VII.
unbelieving wife,21 and she consenteth to dwell with him, let him not
put her away.
13. And if any [faithful] woman hath an unbelieving husband, and
he consenteth to dwell with her, let her not put away the husband :M 1
14. For the u/ibelieving husband is sanctified23 by the belieyingk wife,
and the unbelieving wife is sanctified by the believing husband ; other
wise your children should be unclean,24 but now they are holy.25
15. But if the unbeliever depart, let him depart:26 for the brother,
or sister, is not under bondage27 in such cases : but God hath called us
in peace.28
16. For how knowest thou, 0 woman, whether thou shalt save thy
husband?29 or how knowest thou, 0 man, whether thou shalt save thy
wife? 17. But as the Lord1 hath distributed30 to every one, as God hath
calledm every one,31 so let him walk, and asn I teach0 in all the
churches.32 18. Is any man called being circumcised ?33 let him not conceal the

think that his counsels are merely human, he added : ' I think that I also have the Spirit of God.' " St. Chry
sostom. Olshausen, on v. 32-34, observes: "The following words are bo strong, as in fact to incline to the
belief, that the apostle gives an objective preference to celibacy, as the Catholic Church maintains."
-1 Whom he married before his conversion. "He does not now speak of those who are as yet unmarried,
but of those who are married ; for he does not say, If any one wishes to take an unbeliever, but if any one
hath an unbeliever, that is, if any one after his or her marriage, embraces the doctrine of piety, whilst the
consort continues in unbelief, yet consents to cohabit, let no separation be made." St. Chrysostom.
22 Tho text supposes that the Christian woman might, from religious motives, be disposed to take active
measures to procure a separation.
23 In the marriage relation, which is legitimate, and in the occasion which is afforded him of coming to the
knowledge of salvation.
3* Were the union unlawful, the offspring would be unholy— spurious.
35 The children were lawful. " He calls them holy, that is, not unclean." St. Chrysostom.
31 The apostle here intimates, that in case of the refusal of the unbeliever to live in peace with the be
liever, and of his wanton desertion, the believer is free from the marriage bond, which was not altogether
strong, by reason of the unchristian state of one party. It is a principle of ecclesiastical jurisprudence, that,
in such case, the tie is dissolved, and the Christian is allowed to contract a new marriage. This, however, is
confined to cases in which the unbeliever is without baptism, since the marriage of baptized persons, what
ever be their personal unbelief, is valid. " If he orders you to sacrifice, or to join him in impiety on account
of your marriage, or to depart from him, it is better that the marriage be dissolved, than that piety should
suffer." Idem.
** He is not bound to yield truth and salvation to the arbitrary wisheB of the unbeliever. "-If he quarrel
and fight daily on this account, it is better to be separated." St. Chrysostom.
28 To the enjoyment of peace of conscience— religious tranquillity.
33 The hope of leading the unbeliever to Christianity, might he pleaded as a warrant for weak condescen
sion to his prejudices ; but the apostle shows that his conversion could not he counted on with certainty.
30 Distributed His gifts.
31 From whatever class, Jews or Gentiles, each was called to the faith.
32 The rules given by the apostle on these points were not confined to them ; they were common to all the
t churches, so that they should be readily embraced and followed.
33 A Jew.
' G. P. "let her not leave him." The same verb is used as in the preceding verse. V. E. versions.
k G. P. — V. D. E. F. G. Syr.
• G. P. " As God hath distributed to every one, as the Lord hath called." V. 7 MSS. versions, critics.
m Eph. 4:1. n G.P. "so." o G. P. "ordain." V. D*. E. F. G.

FIRST CORINTHIANS VII. 535
circumcision.31 p Is any man called uncircumcised ?36 let him not be cir
cumcised.36 19. Circumcision is nothing, and foreskin is nothing :37 but the obser
vance of the commandments of God.
20. Let every man abide in the calling in which he was called.38
21. Wast thou called being a bondman ?39 care not :i0 but if thou
mayest be made free, use it rather.41
22. For he who is called in the Lord being a bondman, is the freed
man of the Lord : in like manner he who is called, being free, is the
bondman of Christ.
23. Ye are bought with a price,"1 be not slaves of men.42
24. Brethren, let every man abide with God in that state wherein he
is called.25. Now concerning virgins43 1 have no commandment of the Lord ;
but I give counsel, as having obtained mercy of the Lord, to be faith
ful." 26. I think therefore that this is good for the present necessity,45 be
cause it is good for a man so to be.
27. Art thou bound to a wife ? Seek not to be loosed. Art thou
loosed from a wife ? Seek not a wife.46
28. But if thou take a wife, thou dost not sin. And if a virgin
marry, she doth not sin : nevertheless such shall have tribulation of the
flesh.47 But I spare you.
29. This therefore I say, brethren : The time is short ; it remaineth,
that they also who have wives, be as if they had none :
30. And they who weep, as though they wept not : and they who re-

34 By a surgical operation the circumcision was in a measure concealed, the skin being drawn over the part
circumcised. Bloomfield observes, that " uncircumcised no one ever could become."
" A Gentile.
99 In the particular case of Timothy, whose mother was a Jew, the apostle modified the application of this
rule. 91 Either is of no account in reference to salvation.
99 The convert from heathenism should not adopt circumcision ; the Jew should not seek to conceal it.
39 In the state of bondage.
49 Be not unhappy on account of this servile condition.
" St. Chrysostom takes it as an advice to continue in bondage: "that is, 'rather serve.' Why does he
direct him who can obtain his liberty to remain in bondage? In order to show that servitude is of no detri
ment to him, but is rather a benefit." St. Chrysostom.
43 Yield not to their caprice. Do not renounce truth or duty, in order to gratify them. "It is evident that
he does not abolish slavery, save that which, proceeding from sin, extends to those who are free, which is
very dreadful, even if he who suffers it is free." St. Chrysostom.
49 Men or women, single persons.
44 Being favored, and made faithful in the discharge of the ministry.
45 St. Chrysostom remarks : " He gives as a reason the pressing necessity, the shortness of time and tribu
lation." Theophylact understands it of the distress incidental to the marriage state.
49 This is said by way of counsel.
44 The temptations incidental to sensual enjoyment — the cares and trials attendant on families.
p P. "let him not become uncircumcised." q Supra 6 : SO; 1 Pet. 1 : 18.

536 FIRST CORINTHIANS VII.
joice, as if they rejoiced not : and they who buy, as though they pos
sessed not :
31. And they who use this world, as if they used it not : for the
scene48 of this world passeth away.
32. But I would have you to be without solicitude. He who is un
married, eareth for the things of the Lord, how he may please God.
33. But he who is married is solicitous about the things of the world,
how he may please his wife, and he is divided.49
34. rAnd the unmarried woman and the virgin thinketh on the things
of the Lord, that she may be holy in body and spirit. But she that is
married, thinketh of the things of the world, how she may please her
husband. 35. And this I speak for your profit : not to cast a snare upon you,50
but for that which is becoming, and which may enable you to attend
upon the Lord without hindrance.01
36. But if any man think that he seemeth dishonored with regard to
his virgin/2 as being over age, and it must so be, let him do what he
will :53 he sinneth not, if she marry. "
37. For he who hath determined, being steadfast in his heart, having
no necessity, but having power of his own will, and hath judged this in
his heart, to keep his virgin, doth well.54
38. Therefore both he who giveth his virgin in marriage, doth well :
and he who giveth her not, doth better/'5
39. A woman is bound by law,56 as long as the husband liveth, but if
her husband be dead, she is free :' let her be married to whom she will,
only in the Lord.67
40. But happier is she if she so remain,58 according to my counsel :
and I think49 that I also have the Spirit of God.
49 As in a theatre tho scene shifts— tho enjoyments of life are transient ; wherefore we should not set our
heartB on them.
*• St. Jerome says, " that tho apostle so wroto, and that the other reading is not conformable to apostollo
truth." Adv. Jovin, 1. 2, c. 7.
60 Like a noose cast around the neck. Tho apostle, in recommending celibacy, does not mean to induce
those to embrace it, who might not have grace for so high a calling. ,
61 One of tho chief advantages of holy celibacy is to leave the heart froe for communion with God. Even
Calvin acknowledges that the apostle teaches that "celibacy is better than marriage, inasmuch as it affords
greater liberty to serve God without hindrance."
63 His daughter. Parents exercised great control in disposing of their children in marriage.
49 Let him follow his inclination to give her in marriage. It is unnecessary to refute the licentious moan-
ing which libertines have given to this text.
94 This supposes tho free consent of tho daughter to remain in this state.
" The father who devotes his child to God in holy virginity, does better than he who gives her in marriage,
because virginity is a more excellent state : but the dispositions and calling of each ono must be regarded.
w By the marriage-bond. " Provided he be a Christian, and she marry in the fear of God.
w In holy widowhood.
49 This is a mild mode of affirmation. lie felt and knew that he wroto under Divine direction.
r G. P. "There is this difference also between a wife and a virgin." V. Calvin, Schott.
B G. P. " let him do as he will, ho sinneth not : let them marry ;" — the girl and her suitor.
' Rom. 7 : 2.

FIRST CORINTHIANS VIII. 587

CHAPTER VIII.
AI.TIlrilJfJII IT BH XOT UNI.AWIIII. IN' ITHKI,r' 'I'll EAT OV THINGS OI'TKIlKf) TO IDOLS,
HINCK AN MIDI. HAS N(l VI11TUK Oil I'OWKII, (JUOII T1I1NGH NKVKIITIIKLE8H BIIOUI.ll NOT
1)14 KATBN, BITI1KK AGAINST CONSOIKNeK, OH WITH IJI'TKNCK 'I'll Tlll'l WIOAK : NOU IS A
MAN IlKTTI'lll ON AI'I.'OUNT OV II IS MATING Oil NUT BATING TIIISM.
I. Now concerning things sacrificed to idols,1 wo know that wo all
liavo knowledge.2 Knowledge puffeth up," but, charity cdificth.1
2. And if any man think that ho knowelh anything, ho knoweth not
yet," as he ought to know.
8. But if any man love God, tho samo is known6 by Him.
4. But as for the1' meats, which are sacrificed to idols, we know that
an idol is nothing in the world, and that there is no'1 (Jod, but one.
5. For although there be who are called gods, cither in heaven, or
on earth (for there are many gods, and many lords") :
(i. Vet to us there, in but one7 (lod, the Father, of whom are all things,
and we to Jfim :6 ami one Lord J kbus Chkikt ;° by whom arc all things,
and we hy Him.
7. Hut that knowledge10 is not in all. For some until now with con
science of the idol," cat as a thing sacrificed to idols :12 and their con
science being weak, is defiled.

1 Iilnl -meets} incuts of victim*.
¦ fills seems illri'i'ti'd lo meet tho nliji'dlun, tlml an Idol was a Action of fancy. The apostle admits that
all OlirlxlliLiin know this; hut he combats the inference drawn by some In favor of the Indiscriminate use of
meats offered In sacrifice.
0 Knowledge hcivcm lo nourish pride. " I do not foi-Md you, ho suys, to acqulro porfect knowledge, but 1
wish you to combine II with love; since otherwise It is of no advantage, hut of much Injury." St. Chry-
voitom. 4 Gonlilbules to form tlm heart to virtue
" Approval, beloved. Hchott understands tbatQod Iu rormclly known by the mini who loves Illra.
" In the opinion of the heal hen.
1 "If you say, I hat since one God Is mentioned, the lerm God does not suit tho Son, obsorvo that even the
sumo thing may he salil regurdlng the Hon, for He In called one Lord ; yet we do not on that account allege
that the term Ijonl Is peculiar to Mm : so that ' one* has the same force when applied to the Son and to tho-
Kiithci' ; noil us the n nnilng of I ho Son 'one Lord* docs not exclude Ihe I'liHier IVoin being Lord, In tho samo
manner as Die Hon Is Lord, ho tho naming ofthe t'ltlhor 'ono God,' iIodh not exclude the Son from being God,
oven lis the Knthcr Is one <lod." St, ehrymmloin.
0 Wo must tend to Win, and finally rest In Illra.
» As Medlelor.
w All have not full knowledge of the revealed ilnotrlncu, and of tho lawfulness of certain acts In special
clroumstanci'H. All have tint enlightened fullh, hy which they can determine for themselves, that tho par.
tlclpatlon of Idol meats Is without sin, whenever II does not Imply participation In the worship, or does not
give sciiniliil.
11 "They still treinhhi and fear the Idols, up to tho present, that ls, with tho same dispositions as boforo."'
St. Chrysostom.
i* Their consolaneo dictating to them, Mint to oat of the offering Is to sliaro In the worship, tjioy sin hy act.
Ing contrary to its dictates.
, a il. I', "nothing." A. D. D, (pr.) F. (I. versions. b G. 1'. + " tbe oatlng of."
" 11. I'. " none other." V. A. I), D, 14. I\ G. versions.

538 FIRST CORINTHIANS IX.
8. But meat doth not commend us to God. For neither if we eat,
shall we abound ; nor if we eat not, shall we want.13
9. But take heed lest perhaps this your liberty14 be a stumbling-
block15 to the weak.
10. For if a man see him4 who hath knowledge, sit at meat in an
idol's temple ; shall not the conscience of him who is weak, be embold
ened16 to eat those things which are sacrificed to idols ?
11. And the weak one17 will perish through thy knowledge, the bro
ther18 for whom Christ died.6
12. Now when ye sin thus against the brethren, and wound19 their
weak conscience, ye sin against Christ.
13. Wherefore if meat scandalize my brother, I will not eat flesh20'
ever, lest I scandalize my brother.

CHAPTER IX.
IN ORDER TO TAKE AWAY ALL OCCASION OF OFFENCE, PAUL DID NOT ACCEPT SUPPORT
FROM THE CORINTHIANS, TO "WHOM HE PREACHED, ALTHOUGH HE PROVES BY MANY
ARGUMENTS THAT HE MIGHT HAVE DONE SO LAWFULLY: BUT HE BECAME ALL TO
ALL, IN ORDER TO LEAD ALL TO THE WORSHIP OF GOD. EXHORTING THE CORIN
THIANS TO IMITATE THOSE WHO RUN IN THE RACE-COURSE, OR STRIVE ON THE
WRESTLING-GROUND, HE SAYS THAT HE ALSO SUBDUES HIS BODY.
1. Am I not free? Am I not an apostle ?a Have I not seen our
Lord Jesus Christ V- Are ye not my work in the Lord ?2

13 This objection, as Calvin observes, is put in the mouth of a defender of the liberty to eat such meats.
The fact of having eaten of certain food, does not of itself render us more or less acceptable in tbe sight of
God. The morality of the act depends on external circumstances, and the disposition of the mind. The
apostle wished to impress on the Christian, whose knowledge emboldened him to eat of meats indiscrimi
nately, that no advantage accrued to him before God from the uce of his liberty ; and that the Ubb enlight
ened Christian, who abstained, through a false scruple, lost nothing.
11 Liberty of action.
l* An oecasion of error and sin.
10 Built up. " " He who is infirm."
18 The apostle shows the sinfulness of exposing to danger, by reason of superior knowledge, a weak man —
even a brother, for whom Christ died. " Two things render you inexcusable for causing this injury— he is
weak— he is a brother — and the third is more awful— what can it be? Christ did not hesitate to die for him,
and you will not condescend to his weakness." St. Chrysostom.
19 This is a figurative expression for the occasion of sin furnished to them, by offering violence to their
convictions. 30 The apostle applies the case to himself, and professes his willingness to abstain entirely from meat,
rather than give scandal. " If any of those things which are free and allowed, be an occasion of scandal, I
will abstain even from these, not for one or two days, but during the whole period of my life." St. Chry-
Bostom. 1 In vision on the road to Damascus.
3 Brought by his labors to the faith.
d G. P. "thee which hast." e Rom. 14 : 15. «
t Ib. v. 21. a G. P. invert. V. A. B. versions, critics.

FIRST CORINTHIANS IX. 539
2. And if to others I am not an apostle, yet to you I am : for ye are
the seal of mine apostleship in the Lord.3
3. My defence with those, who call me to an account,* is this :
4. Have we not power to eat and drink ?
5. Have we not power to lead about a sisterb woman,5 as even the
rest of the apostles and the brethren of the Lord, and Kephas ?°
6. Or I only and Barnabas, have not we power to do this V °
7. Who ever serveth as a soldier at his own charges ? who planteth
a vineyard, and eateth not of its fruit? who feedeth a flock, and eateth
not of the milk of the flock ?
8. Speak I these things according to man ?8 or doth not the law also
say the same ?
9. For it is written in the law of Moses: Thou shalt not muzzle the
mouth of the ox that treadeth out the corn.9d Doth God take care for
oxen ?10
10. Or doth he say this indeed0 for our sakes? For these things
are written for our sakes : becausef he who plougheth, should plough
in hope:11 and he who thresheth,12 in hope to receive fruits. g
11. If we have sown for you spiritual things,h is it a great matter if
we reap your carnal things ?13
12. If others14 are partakers of your power,15 why not we rather ?16
3 Their conversion, especially as being brought about by miracles, was a proof that he was a true apostle,
whose labors God blessed. This was as a seal, by which his mission was attested. " I performed prodigies, I
taught you, I exposed myself to dangers, I led a blameless life." St. Chrysostom.
* As judges, questioning a culprit.
* A Christian woman. Tertullian observes: " He does not point to wives led about by tbe apostles, but
merely to women, who served them in the same way as those who accompanied our Lord." Monogamia.
"It was a Jewish custom long established, and not exposed to censure, that women furnished their teachers
with food and raiment from their own resources. Paul, however, abstained from it among the Gentiles, who
were likely to take scandal from it" St. Jerome, in c. 27, Matt.
e His example is particularly insisted on, on account of his eminent office : " Observe his wisdom ; he puts
the chieftain last, for it was not so wonderful that be should show the others acting so, as the chief, and him
who was intrusted with the keys of heaven." St. Chrysostom. Calvin, speaking in the name of Paul, says:
" Peter, who, as all agree, is first, allows himself this privilege."
'"•It appears that Barnabas, as well as St. Paul, supported himself by work: whilst the other apostles lived
on the contributioDS ofthe faithful.
8 Reasoning as men are wont to reason, or from an interested feeling.
9 This was the usage of the East, as it still is. The command of the law was intended to inculcate hu
manity towards brutes: but it had a higher design likewise.
10 Divine Providence extends even to the sparrow, nay, to every minute insect: but they are not special
objects of God's care, as man is, His rational creature, reflecting His own image.
11 The hope of a plentiful harvest cheers the ploughman in his labors.
13 As the farmer is encouraged by the hope of the harvest, so the evangelical laborer is entitled to support
from those for whom he labors, and may justly look forward to it, and demand it.
13 Not by way of compensation, which would be simony, but as a necessary maintenance.
14 Secondary teachers. " Have got power over you— a share of your property.
16 Their original apostle.
b d5e\<pi)v yvvalica. P. "a sister, a wife."
c B. rov jit] Epy&sEo-Sat. P. « to forbear working." V. Tertullian de Pudicitia, c. 20.
d Deut. 25 : 4; 1 Tim. 5 : 18. e G. P. ''altogether." Bloomfield : "specially."
f P. « that." V. Bloomfield. EG.P. + " partaker of his hope." V. A. B. C. D. P. G.
h Rom. 15 • 27;

540

FIRST CORINTHIANS IX.

Nevertheless we have not used this power ; but we bear17 all things, lest
we should put any obstacle to the gospel of Christ.18
13. Know ye not, that they who work in the sanctuary,19 ' eat of the
things which are of the sanctuary : and they who serve the altar, par
take with the altar?
14. So also the Lord ordained, that they who preach the gospel
should live by the gospel.20
15. But I have used none of these things.21 Neither have I written
these things, that they should be so done to me : for it is good for me
to die rather, than that any man should make my glory void.22
16. For if I preach the gospel, it is no glory for me :23 for necessity
lieth on me, for woe is to me, if I 'preach not the gospel.2*
17. For if I do this willingly, I have a reward : but if against my
will, the dispensation is intrusted to me.25
18. What then is my reward ? That preaching the gospel I give
the gospeP without charge, that I abuse not my power in the gospel.
19. For whereas I was free from all,26 I made myself the servant of
all, that I might gain the more.27
20. And to the Jews, I became as a Jew, that I might gain the Jews.
21. To those under law, as if I were under law,28 whereas I myself
was not under law,1 that I might gain those who were under law. To
those who were without law,29 as if I were without law (whereas -I was
not without the law of Grod,m but was law-bound to Christ11), that I
might gain those who were without law.
22. To the weak I became weak, that I might gain the weak. I be
came all to all, that I might save all.30 °
17 Endure patiently all privations.
18 Prevent its diffusion, by appearing interested. Some peculiar circumstances determined him to observe
this course towards the Corinthians.
13 Who are engaged in sacred duties. From the provision made in the law for the support of the priests and
Levites, the apostle infers the right of sacred ministers of the New Dispensation to support.
30 By the free offerings of those to whom it is preached.
21 None ofthe rights which he claimed for the preachers ofthe gospel.
33 Take from him the subject of his just complacency. He gloried that he had preached the gospel, with
out receiving any pecuniary aid from the Corinthians.
23 As in a matter done without necessity.
31 He would be grievously delinquent, if he neglected to do what God positively required of him.
26 He discharged the, office intrusted to him— he was steward of the Supreme Lord. In doing his duty, and
accepting pecuniary aid, he would have merited no great praise. " This is to be understood, not as if he did
anything unwillingly : God forbidi but as being bound in the things enjoined on him, in contrast with the
liberty spoken of in receiving support." St. Chrysostom.
39 Under bondage to no man ; free from any degrading dependence.
31 To gain a greater number of persons to the faith.
39 Conforming to its observances. M The Gentiles.
30 This condescension was practised in things indifferent, and without prejudice to principle.
I Deut. 18 : 1. G. P. "which minister about holy things."
t G. P. + " of Christ." V. A. B. C D. versions.
1 G. P. — V. A. B. C D. E. P. G. versions, critics. St. Chrysostom.
m G. P. " to God." V. MSS. versions, critics. n G. P. " to Christ." V. MSS. versions, critics.
» G. P. "some." V. D. E. P. G. Syr. Tert. Clem.

FIRST CORINTHIANS X. 541
23. And I do all thingsp for the gospel's sake, that I may be made
partaker thereof.31
24. Know ye not that they who run in the race-ground, all run in
deed, but one receiveth the prize ?M So run that ye may obtain.
25. And every one who striveth for the mastery,33 refraineth himself
from all things,34 and they indeed, that they may receive a perishable
crown i36 but we an imperishable.36
26. I therefore so run, not as at an uncertainty :37 I so fight, not as
one beating the air.38
27. But I chastise my body,39 and bring it under subjection,40 lest per
haps, when I have preached to others, I myself become reprobate.41

CHAPTER X.

BY COMMEMORATING THE INGRATITUDE OF THE JEWS, WHO WERE OFTEN PUNISHED BY
GOD FOR VARIOUS SINS, HE DETERS THE CORINTHIANS FROM IMITATING THEM. HE
TREATS OF HUMAN TEMPTATIONS. AND OF THE HELP OF GOD IN TEMPTATIONS: NOT
ONLY MUST IDOLATRY BE SHUNNED, BUT ALSO THE TABLE OF THOSE WHO EAT OF
IDOL-MEATS, BOTH BECAUSE THEY THEREBY APPEAR TO HONOR THE IDOLS, AND
ARE A SCANDAL TO THE WEAK BRETHREN.
1. Fona I would not have you ignorant,1 brethren, that our fathers
were allb under the cloud2 and all passed through the sea,c
31 Sharer in its blessings: that be might have a title to glory, for having labored in its diffusion. The
image of a partnership between him and the gospel, or its professors, is here presented: " that I might share
with those who believe in the gospel." St. Chrysostom.
aa The Isthmian games, which were celebrated at Corinth, are alluded to by the apostle, to excite his disci
ples to strenuous efforts in the Christian career. " He does not say this, as if even here one only out of many
should be saved : God forbid ! but in order to insinuate that we must use great efforts." St. Chrysostom.
33 The champion or agonistes. There were five kinds of agonistic games, — boxing, running, wrestling, leap
ing, and quoiting. The game alluded to by St. Paul is the pancratium^ in which wrestling and boxing were
combined. 34 Practises general abstinence. During the space of ten months the candidates for these games were sub
jected to rigorous diet, and abstinence from sensual pleasures. The apostle insinuates that the Christian
should imitate this austerity. 3S Of laurel. as The glory of heaven.
37 Not as one relaxing his efforts through despondency of reaching the goal.
38 Wasting his strength to no purpose— missing his adversary.
39 Bruise it, as a champion striking his adversary, and blackening his eye. Calvin says, that it here means
" to treat after the manner of a slave, for he testifies that he does not indulge himself, but that he restrains
his inclinations : which is impossible unless the body be subdued, and being withheld from its desires, be
forced to obey, as a wild and stubborn horse." 40 Treat it as a slave.
41 It implies an allusion to base coin. The reprobate are rejected, because they bear not the character of
true followers of Christ. "If Paul, who taught so many men, feared to become a reprobate, and feared it
after he had preached, and become an angel, and undertaken the charge of the world, what should we say?"
St. Chrysostom.
1 Being converts from paganism, they were not conversant with sacred hiBtory, some facts of which the
apostle now states, in confirmation of what he had said, concerning the liability of man to fall.
3 Which guided them by day in the desert, and rested over the tabernacle.
P G. P. " this." V. A. B. C. D. E. F. G. critics. a P. « Moreover." V. 7 MSS. versions, fathers, critics.
b Exod. 13 : 22; Numb. 9 : 21. c Exod. 14 : 22.

542 FIRST CORINTHIANS X.
2. And all were baptized3 unto Moses,4 in4 the cloud/ and in the sea:6
3. And all did eat the same spiritual7 food/
4. And all drank the same spiritual' drink :8 (and they drank of the
spiritual rock,9 which followed them:10 and the rock was Christ11).
§. But with the most of them God was not well pleased, for they
were overthrown12 in the desert. g ;
6. And these things were types of13 us, that we may not be covetous
of evil things, as even they coveted. h
7. Neither become ye idolaters, as some of them, as it is written :
The people sat down to eat and drink,14 and they rose up15 to play.1
8. Neither let us fornicate, as some of them fornicated/ and twenty-
three thousand1 fell in one day.16
9. Neither let us tempt Christ,111 as some of them11 tempted/ and
were destroyed by the serpents.17
10. Neither murmur, as some of them murmured/ and perished by
the destroyer.18
11. Now all these things happened to them in figure : and they are
written for a warning to us, on whom the ends of the world19 have come.
3 Typically and symbolically.
* This may mean so as to be his followers, initiated in the religion of which he was the earthly chief: or it
may be understood of their being baptized whilst under his guidance.
6 The passing under the cloud was a species of baptism : the people were considered as immersed in the
aqueous vapors, which were suspended above them in the atmosphere.
6 Ab the Israelites passed amidst the waturs suspended on each side, they appeared as if plunged in the
waters that surrounded them.
7 Miraculous— the manna, which, even though it may have resembled a natural substance common in the
East, was miraculous in the circumstances in which it fell.
8 The water was miraculously drawn from the rock when Moses struck it.
9 The rock itself is called miraculous, because it was used for the miracle.
10 The rock is said to have followed them, probably because its waters flowed to a great distance after them,
as they proceeded on their journey ; or because the apostle here passes from the material rock to Christ, its
antitype. He appeared in the flesh long afterward; but they drank in spirit of the waters of grace, which
flowed from Him. They looked forward to His coming with faith, although as yet obscure, and they received
grace through His merits, which were foreseen by His Father. " These flowed before, but another spiritual
rock produced them, that is Christ, who was present with them always, and who worked wonders for them."
St. Chrysostom.
11 The material rock was tbe figure of Christ. He was the spiritual rock, the strength and salvation of
those who hope in Him.
13 Their corpses were strewed in the desert.
13 " As the gifts were types, so likewise the punishments: and as the baptism and the (eucharistic) table
were foreshadowed, so also by the things which ensued, it was pointed out, that those who prove unworthy
of the gift shall be punished ; tor our sake, to make us the more careful." St, Chrysostom.
14 This banquet was in honor of the idol, as was usual in worshipping.
1S The dance was likewise an act of worship. Both acts were idolatrous.
,s Tlus is the number of those slain on the former occasion.
" They tempted God by their murmurs against Him and Moses.
18 The destroying angel.
19 The last dispensation of God's Providence. The Jews divided the duration of the world into three periods,
the patriarchal, the Mosaical, and the time of the Messiah. The Christian stage is the last.
* V. " in Moyse." e Exod. 16 : 15.
f Exod. 17 : 6; Numb. 20 : 10. g Numb. 26 : 64, 65.
fc Psalm 105 : 14. i Exod. 32 : 6.
k Numb. 25 : 1. 1 Exod. 32: 28.
» P. V. Critics : « the Lord." n G. P. + " also." V. A. B.
o Numb. 21 : 56. P Numb. 11 : 1 ; 14 : 2:

FIRST CORINTHIANS X. 543
i
12. Therefore let him who thinketh that he standeth, take heed lest
he fall.20
13. Let noq temptation take hold on you, but such as is human :21
and God is faithful, who will not suffer you to be tempted above what
ye are able; but will even make with temptation an issue,22 that ye may
be able to bear it.23
14. Wherefore, my dearly beloved, flee from idolatry.24
15. I speak as to wise men, judge ye what I say.
16. The cup of blessing,25 which we bless, is it not the communion of
the blood' of Christ?26 and the bread which we break, is it not the
communion of the body of the Lord?r
17. For we being many, are one bread/7 one body,28 all who partake
of one bread.29
18. Behold Israel after the flesh :so are not they who eat of the sacri
fices partakers of the altar ?31
19. What then ? Do I say that what is offered in sacrifice to idols is
anything ?32 or that an idol is anything ?33
20. But the things which the "heathens sacrifice, they sacrifice to
devils/ and not to God.34 And I would not have you to have fellowship

30 As tbe Israelites fell. "Our standing here is not firm, until we escape from the waves of the present
life, and reach the harbor of safety." St. Chrysostom.
ai Incidental to man — inseparable from human nature in its present condition — " small, brief, moderate."
Idem. 23 A way of escape.
33 To support the temptation, to bear its shock. "We shall not of our own strength bear up against even
moderate temptations; but in them, likewise, we need His aid." St. Chrysostom.
31 This includes all acts of participation in idol-worship.
as a ^pphat dost thou say, 0 blessed Paul? Wishing to impress the hearer with reverence, and mindful of
the awful mysteries, dost thou call that fearful and tremendous cup the cup of blessing? Yea, he says: for
what has been uttered is no trifle: for when I say blessing, I unfold the whole treasure of Divine goodness."
St. Chrysostom.
36 " He spoke very faithfully and awfully : for what he says is this : What is in the cup is what flowed from
His side, and we partake of it." Idem.
" The faithful are as grains of flour in a loaf. "What do the communicants become? The body of Christ:
not many bodies, but one body, for, as bread formed of many grains is one, so that the grains are not dis
cernible, they, indeed, being distinct, but their distinction not appearing on account of contact, so we are
united, one to the other, and to Christ." Idem.
28 Mystically, by religious communion.
23 The Eucharist is so termed on account of the matter employed for consecration, and the appearance it
bears. " For He hath not simply given His body ; but inasmuch as the original nature of flesh formed of the
earth was first mortified and deprived of life for sin, He introduced another paste and leaven, His own flesh,
by nature indeed the same, but free from sin, and full of life, and He allowed all to partake of it, in order
that nourished thereby, and laying aside the former jwhich was dead, we may be prepared for eternal life by
means of this table." St. Chrysostom.
30 The carnal descendants of Israel. Christians are Israelites in spirit.
31 As the Israelites who eat of the victims were considered sharers in their oblation, so those who partook
of idol-meats in circumstances connected with worship, became guilty of participation in idolatry.
33 The meat offered to idols does not differ from other meat.
33 A mere creation of fancy.
3J This gives all its malice to idolatry.
q G. P. "There hath no temptation taken you, but that which is common to man."
r G. P. " of Christ." Schott. V. D. E. F. G. s Deut. 30 : 17. Sept.

544 FIRST CORINTHIANS X.
with devils r35 ye cannot drink of the cup of the Lord/6 and of the cup
of devils.37
21. Ye cannot be partakers of the table of the Lord,38 and of the
table of devils.39
22. Do we provoke the Lord to jealousy?40 are we stronger than He?
All things41 are lawful for me, but all things are not expedient.6
23. All things are lawful for me, but all things do not edify.
24. Let no man seek his own,42 butu that which is another's.
25. Whatever is sold in the shambles eat/3 asking no question for
conscience' sake.41
26. vThe earth is the Lord's/7 and the fulness thereof.45
27. If any of the unbelievers invite you, and ye be willing to go, eat
of all that is set before you, asking no question for conscience'46 sake.
28. But if any man say : This hath been sacrificed to idols : do not
eat of it for his sake, who showed it, and for conscience* sake :x
29. Conscience, I say, not thine own, but the other's.47 For why is
my liberty judged by another man's conscience ?48
30. If I partake with thanksgiving, why am I ill spoken of for that
for which I give thanks ?49
31. Therefore, whether ye eat or drink, or do any other thing, do all
for the glory of God.50
34 By eating of idol-meats, or otherwise sharing in idolatry.
96 The eucharistic cup.
31 The heathens poured out libations, or drank them in honor of the gods. " If you desire blood, he says,
do not purple the altar of idols with the blood of bruteB, but My altar with My blood. What is more awful
than this? what more touching?" St. Chrysostom.
38 From which the Eucharist is dispensed.
39 On which the idol-meats are served up.
40 Do we venture to unite idolatrous practices with His worship?
41 Some allege that it is lawful to eat idol meats. The apostle admits that it may be in itself lawful, but
denies that it is expedient or edifying.
43 His own advantage. We are not forbidden to seek our own interests, moderately and justly ; but we arc
exhorted to prefer the spiritual advantage of another, when we can promote it, even with the saerifice of our
temporal interests.
43 It was customary to expose for sale some of the meat offered to idols, from which the priests derived
profit. 44 Meat thus exposed could be bought without scruple, because the previous oblation of it was not known
or regarded. Its purchase involved no reference to idolatry.
45 So that the various meats are created by Him, and their use is not forbidden to His worshippers, on ac
count of their having been offered to idols.
4C In a private banquet every -meat might be eaten, because it was not to be presumed that it had been
offered to idols, and the entertainment had no reference to such oblation.
41 Who thought it unlawful.
48 This appears as an objection on the part of the Christian, who is without scruple? He asks why should
.his liberty be abridged by the false conscience of another.
49 This is a continuation of the objection. He asks why he should be blamed for using his liberty with
thanksgiving to God, the Creator?
60 The apostle answers that the glory of God should in all things be had in view, which may suffer, if occa
sion of offence he given to the weak.
t Supra 6 : 12. u Q. P. + "every one." V. 7 MSS. versions, critics.
v G. P. « For » w ps. 23 : 1 ; Eccl. 17 : 31.
x G. P. -f "for the earth is the Lord's, and the fulness thereof." V. S MSS. versions, critics. From v. 26.

FIRST CORINTHIANS XI. 545
32. Be -without offence to Jews, and Gentiles, and to the Church of
God:51 33. As I also in all things please all men, not seeking what is profit
able to me, but to many, that they may be saved.42

CHAPTER XL
A MAN SHOULD PRAT WITH HIS HEAD UNCOVERED, A WOMAN WITH A VEIL. HE REPROVES
THE CORINTHIANS FOR NOT WAITING FOR ONE ANOTHER TO CELEBRATE THE LORD'S
SUPPER TOGETHER ; AND FOR DISSENSIONS. HE RELATES ON THIS OCCASION THE IN
STITUTION OF THE SACRAMENT OF THE EUCHARIST BT CHRIST, AND STATES THE GUILT
AND PUNISHMENT OF THOSE WHO UNWORTHILY APPROACH IT.
1. Be ye followers of me, as I also am of Christ.1
2. Now I praise you, brethren, that in all things ye are mindful of
me : and as I delivered2 to you, ye keep my precepts.3
3. But I would have you know, that the head of every man is the
Christ: and the head of woman is the man: and the head of the Christ
is God.4
4. Every man praying, or prophesying, with the head covered, dis-
honoreth5 his head.
5. But every woman who prayeth, or prophesieth,6 with the head un
covered, dishonoreth her head : for it is all one as if she were shaven.
6. For if a woman be not covered, let her be shorn. But if it be a
shame for a woman to be shorn, or shaven, let her cover her head.
7. A man indeed ought not to cover his head ; because he is God's
image and glory,7 but woman is man's glory.8
8. For man is not of woman, but woman of man.9
9. For man was not created for the woman, but woman for the man.10

" He wishes offence to be avoided, to Jew or Gentile, but especially to the members of the Church.
H His own condescension should lead them to avoid unnecessary causes of offence.
> 4 This Terse is connected by St. Chrysostom with the former chapter.
3 This is particularly referred to oral instructions, commands. " He delivered many things to them at that
time without writing, as he often states elsewhere." St. Chrysostom.
3 Instructions.
4 God is head of Christ, as man, discharging the office of teacher and redeemer of men.
s Shameth. He appears to be ashamed to let his head appear, which, nevertheless, is his noblest member. .
6 Besides the obvious meaning, it may be also understood of a woman instructing others under Divine il
lumination, which is above the ordinary rules forbidding women to teach; or of one singing psalms by Di
vine impulse.
1 Man was made directly in the likeness of God, and his head reflects something of the Divine glory, inas
much as it expresses his thoughts aud affections.
* Being formed from him.
¦ In the creation. '° To be his companion.
35

546 FIRST CORINTHIANS XI.
10. Therefore ought the woman to have power11 on her head, because
ofthe angels.12
11. Nevertheless, neither man is without woman, nor woman without
man in the Lord.13
12. For as the woman is of the man, so also w.the man by the woman :14
but all things of God.
13. Be yourselves judges :a doth it become a woman to pray to God
uncovered ?
14. Doth not even nature itself teach you, that if a man indeed let
his hair grow long, it is a shame for him ?15
15. But if a woman have long hair, it is a glory to her : for hair is
given her for a covering.16
16. But if any man seem17 to be contentious :18 we19 have no such cus
tom,20 nor the Church* of God.
17. Now this I direct,21 c not praising,22 that ye come together, not
for the better, but for the worse.
18. First, indeed, I hear that when ye come together in church/
there are divisions among you, and in part I believe it.23
19. For there must be also heresies,24 a that they also who are ap
proved,25 may be made manifest among you.

11 The veil was so called, probably because it denoted subjection; the person wearing it professing depen
dence on the power of another.
13 The angels were believed to be present in the assemblies of the faithful, and to bear their petitions to
the throne of God. Reverence for their presence should induce females to appear veiled.
18 Man and woman stand in intimate relations to each other,* according to the Divine ordinance. Man,
although first created, and superior to woman, does not exist alone; but God directs both to the advance
ment of His glory.
11 By parturition.
" It savors of effeminacy for men to wear long hair, as if imitating the female sex. To this usage men
have a feeling of repugnance, which may be considered a dictate of nature, although it does not directly in
volve any moral principle, and it may be weakened hy local influences. Samson and the Nazarites suffered
their hair to grow to considerable length, which shows that it is a matter dependent on the motives of the
* individual, and on custom. The Greeks, in the time of St. Paul, did not wear long hair,
1G Long, flowing hair, is like a natural covering of women.
" Thinks proper— chooses. u On the point in question.
18 The apostle and the faithful, among whom he then was.
50 That men should wear long hair, and women pray unveiled. St. Chrysostom remarks, that " although
the Corinthians disputed about these matters at that time, the whole world has since received and observed
the law: so great is the power ofthe crucified Redeemer." *
21 It is not quite clear whether the apostle refers to what has preceded, or to what he is about to say.
33 By meiosis for blaming.
23 He qualifies his conviction ofthe fact, from an unwillingness to believe it.
34 Heresies arise through no absolute necessity, but through tbe pride and weakness of men. St. Chrysos
tom explains the term as here used, of divisions regarding the manner of celebrating the banquet; and ob
serves that scandals take place through no necessity, but from the perverse dispositions of men.
28 The genuine followers of Christ are made manifest by resisting temptations to error and schism. " That
they may shine forth more brilliantly: what he means to say is this, that they in no respect injure those
who are steadfast and firm, but rather render them more conspicuous." St. Chrysostom.
a G. P. " Judge in yourselves." b G. P. " the Churches."
c G. P. "In this that I declare unto you, I praise you not." V. A. C. F. G. critics.
d G. P. l< in the church." V. 8 MSS. critics. e G. P. -(- " among you." V. D. B. F. G.

FIRST CORINTHIANS XI. 547
20. When ye come together, therefore, it is not now to eat the Lord's
Supper.26 21. For every one taketh before his own supper to eat.27 And one
indeed is hungry, and another is drunken.28
22. What ! have ye not houses to eat and drink in ? or despise ye the
Church of God,29 and put ye to shame those who have not ?30 What
shall I say to you ? Do I praise you ? In this I praise you not.3'
23. For I have received of the Lord32 that which also I delivered to
you, that the Lord Jesds, on the night in which He was betrayed, took
bread, 24. And giving thanks, brake it, and said : Take and eat :f this is
My body, which shall be delivered33 g for you: this do for the commemo
ration of Me.
25. In like manner also He took the cup, after the supper, saying :
This cup is the New Covenant34 in My blood. This do ye, as often as
ye shall drink,33 for the commemoration of Me.
26. For as often as ye shall eat this bread, and drink the'1 cup, ye
shall show36 ' the death of the Lord, until He come.
27. Therefore whoever shall eat this bread, ork drink the cup of the
Lord1 unworthily, shall be guilty of the body and of the blood of the
Lord. 28. But let a man prove himself:37 and so let him eat of that bread,
and drink of the cup.
28 This designates the feast of charity,- thence called agape, which was celebrated in connection with the
mysteries, in commemoration of the supper of our Lord with the apostles, before their institution. St. Chry
sostom states expressly, that this Christian banquet took place after the celebration of the Eucharist. The
apostle, with a view to correct the abuses which had crept in, "recalls them to that evening on which Christ
delivered the awful mysteries, and styles their banquet a supper, because they all sat at it in common."
27 Although the provisions brought by each one were intended to be used by all in common, yet each seemed
eager to eat his own share, before others had time to partake of it.
33 This phrase Is often used for indulgence not amounting to intoxication.
29 The place where they assembled for worship was so called, although it is not probable that buildings
were as yet erected for this purpose.
30 Who have not provisions in plenty.
94 The apostle expresses his censure in the mildest way.
33 By special revelation. " Why does he here make mention of the mysteries 1 Because it was very neces
sary for his present purpose to treat of them : for even your Lord, he remarks, admitted all to the same table,
although most awful, and far surpassing the deserts of all : whilst you regard tbem as unworthy of your
table, though it be small and lowly." St. Chrysostom.
33 " He gave His body equally for all, and it was equally broken for all." St. Chrysostom. It is said to be
broken, because it was immolated, and subjected to great torments. The breaking ofthe sacramental matter
and specie's was expressive of the immolation and reception of our victim.
94 " Because He substituted His blood for the blood of brutes, lest any one should be startled at hearing it,
He reminded them, of the ancient sacrifice." Idem.
94 Of this cup.
36 St. Chrysostom says to the communicant : " Thou hast tasted the blood of the Lord."
" Make trial — examine. "He prescribes," observes St. Chrysostom, "that each one should examine, not
bis neighbor, but himself, erecting for that purpose a tribunal in secret, and investigating facts, without the
f Matt. 26 : 26 ; Mark 14 : 22 ; Luke 22 : 17.
e G. P. " is broken." The present tense has the force of a proximate future.
bfl.P." this." V. 6 MSS. versions, critics. * i G. P. " ye do show."
fc P. " and." A. D. Syr. V. MSS. versions, critics. 1 John 6 : 59.

548 FIRST CORINTHIANS XII.
29. For he who eateth and drinketh unworthily, eateth and drinketh
judgment38 to himself: not discerning39 the body of the Lord.
30. Therefore many infirm and weak are40 among you, and many
sleep.41 31. But if we would judge ourselves,42 we should not be judged.43
32. But whilst we are judged, we are chastised by the Lord, that we
may not be condemned with this world.44
33. Therefore, my brethren, when ye come together to eat,45 wait for
one another.
34. m If any man be hungry, let him eat at home,46 that ye come not
together unto judgment.47 And the rest' I will set in order, when I
come.48

CHAPTER XII.
VARIOUS GIFTS OP THE SAME HOLT SPIRIT ARE GIVEN TO DIFFERENT PERSONS, THAT
EACH MAY DISCHARGE HIS OWN DUTY, AFTER THE MANNER OF THE MEMBERS OF THE
HUMAN BODY, AND THAT KNOWING THAT THEY NEED EACH THE HELP OF THE OTHER,
THEY MAY CHERISH MUTUAL AFFECTION : AND SO CHRIST HAS PROVIDED HIS CHURCH
WITH THE VARIOUS CLASSES OF MEN.
1. Now concerning spiritual things,1 I would not have you ignorant,2
brethren. aid of witnesses." Olshausen says : "As perfectly conformable to this passage, confession was instituted by
the Church, and it were much to be desired that the practice of real private confession were still retained."
He is mistaken in ascribing the origin of confession to the Church, but right in recognizing its conformity to
the injunction of tbe apostle.
38 Condemnation. "The mysteries serve for the greater punishment of those Who partake of them un
worthily." St. Chrysostom.
33 He does not distinguish it from common food — he does not recognize its presence in the mystery. "He
does not examine," says St. Chrysostom, "he does not consider as he ought the greatness ofthe oblation: he
does not reflect on the excellence of the gift."
40 Sickness and various corporal afflictions befell many who approached the sacrament unworthily, God
vouchsafing to manifest His displeasure by temporal chastisements. 41 In death,
43 The term used above for discerning and distinguishing is here used for scrutinizing the conscience with
just severity. " He who condemns himself, appeases God in two ways, inasmuch as he acknowledges his sins,
and is slow to sin thenceforward." St. Chrysostom. 43 Condemned.
44 Afflictions are directed to our reformation. "They are rather for a warning than for vengeance, for
remedy than chastisement, for correction than punishment." St. Chrysostom.
46 To the banquet of charity.
** The public banquet being designed to foster mutual love, rather than to satisfy appetite, he advises those
who are hungry, to take a previous repast, rather than indulge greediness at the public table.
47 To incur Divine condemnation.
48 The details of disciplinary observance regarding the Eucharist, or other points on which the Corinthians
had consulted him. "He shows that the correction of other points would draw him thither, although he
still tarried." St. Chrysostom.
1 The text may be understood of spiritual things, namely, of the supernatural gifts, of which the apostle is
about to treat, or of spiritual persons, those who were endowed with such gifts. St. Chrysostom understands
it in the former sense : "he calls miracles spiritual, because they are the works of the Spirit alone, since
human effort can avail nothing towards miraculous effects."
3 This is a meiosis for : " I wish you to We*well instructed."
m G. P. " And."' V. A. C. D. (pr.) F. G. versions, critics.

FIRST CORINTHIANS XII. 549
2. Ye know, that when* ye were heathens, ye went* to dumb idols,3
according as ye were led.4
3. Wherefore I make known to you,5 that no man speaking in the
Spirit0 of God,6 saith anathema to Jesus/ And no man can say, Lord
Jesus,6 but in the Holy Spirit.7
4. Now there are diversities8 of gifts/ but the same Spirit.
5. And there are diversities of ministrations,9 but the same Lord.10
6. And there are diversities of operations,11 butg the same God, who
worketh all in all.
7. And the manifestation of the Spirit12 is given to every man unto
profit.13 8. To one indeed by the Spirit is given the word of wisdom :14 and to
another the word of knowledge,15 according to the same Spirit :
9. To another faith16 in the same Spirit : to another the grace of
cures17 in the one Spirit :
10. To another the working of miracles,18 to another prophecy, to
another the discerning of spirits,19 to another kinds of tongues,20 to ano
ther interpretation21 of speeches.11

3 Consulting oracles that could not answer.
4 By general example, and by the persuasions of the priests. Many were also led on by fanatical excite
ment, or demoniac influence. The apostle intimates, that they were carried along by others, rather than
guided by their own j udgment.
s As a rule by which they could distinguish between true inspiration and the pretensions of impostors.
G Under Divine influence.
1 No one can with faith confess or invoke Him as Lord, unless through the motion of the Holy Spirit.
8 The gifts ofthe Holy Spirit are various.
9 Offices. The term was applied to all the offices ofthe ministry, although specially used of deaconship.
10 Ab Christ is specially called Lord, and the various officers of the Church are His ministcrs,.this passage
maybe understood of Him.
11 Supernatural works. These are ascribed to God the Father, who is specially so called, and to whom
works of power are appropriated. -
13 The Spirit is manifested in each one, who is enabled to manifest, by his words and actions, the gifts with
which the Spirit has endowed him.
13 For the general good, not for vain display.
" This may imply light to contemplate Divine mysteries, and the facility of communicating them to
others. 16 This may be understood of the gift of understanding and expounding the sacred Scriptures, in accord
ance with the dictates of the Divine Spirit.
16 In an eminent degree, accompanied with miraculous energy. " It is the mother of miracles." St. Chry
sostom. 17 The gift to cure various diseases.
18 Extraordinary miracles, such as the raising of the dead to life.
19 The power to discriminate between true and false professors of piety — to sound the depths ofthe human
heart. 2,3 The knowledge of languages which they had. not learned.
21 Of discourses pronounced in unknown tongues.
a G. P. — V. A. C. D. E. F. I. versions, Chrys.
b Tbe participle is put for the imperfect tense, by, Hellenistic usage.
c Mark 9 : 38.
& G. P. "calleth Jesus accursed." V. A. B.-D. versions, critics.
e G. P. " that Jesus is the Lord." V. A. B. D. versions, critics.
f V. "gratiarum." e G. P. + "it is." V. D. E. F. G. critics.
h G. P. "of tongues."

550 FIRST CORINTHIANS XII.
11. But all these things the one and the same Spirit worketh, divid
ing22 to every one1 as He willeth. k
12. For as the body is one, and hath many members, and all the
members of the1 body, being many, are [nevertheless] one body ;' so also
the Christ.23
13. For in one Spirit were we all baptized into one body, whether
Jews or Gentiles, whether bondman or free : and into one Spirit we all
have been made to drink.2'1
14. For the body also is not one member, but many.25
15. If the foot should say : Because I am not a hand, I am not of
the body : is it therefore not of the body ?26
16. And if the ear should say : Because I am not an eye, I am not of
the body : is it therefore not of the body ?
17. If the whole body were the eye, where would be the hearing ?
If the whole were hearing, where would be the smelling ?
18. But now God hath set the members, every one of them in the
body, as it hath pleased Him.
19. And if all were; one member, where would be the body ?
20. But now there are many members indeed, yet one body.
21. And the eye cannot say to the hand : I have no need of thee ; or.
again, the head to the feet : I have no need of you.
22. But much more those which seem to be the more feeble members
of the body, are [more] necessary :
23. And those which we think to be the less honorable members of
the body, about these we put the more abundant honor i27 and our un
comely parts have more abundant comeliness.28
24. But our comely parts have no need :29 but God hath tempered the
body, giving more abundant honor to that which needed it,

23 The apostle plainly ascribes to the Holy Spirit entire freedom in the distribution of His gifts, which are
altogether supernatural and Divine. His personal subsistence and Divine attributes are here declared.
" What belongs to the Father, he shows to be also of the Spirit." St. Chrysostom.
39 Christ in His Church is compared to the body, which has many members. He is the head. " As the body
and head are one man, so he declared that the Church and Christ are one : wherefore he mentioned Christ
instead of the Church, thus designating His body." St. Chrysostom.
34 All had been spiritually refreshed by the waters of grace, to which this Divine Spirit had called them.
"This metaphor is very suitable, for as it is said of the plants of paradise, that all the trees were watered
from the same source, and by the same stream, so even here he says, we all drank of tho same Spirit, we en
joyed the same grace." Idem.
" " Learn that this indeed is wonderful, and is a proof of the excellence of the body, since many and differ
ent members constitute one body." Idem.
39 The reasoning ofthe apoBtle brings to mind the celebrated fable, by which Menenius Agrippa reconciled
the plebeians to the Koman senators. Livy, Hist. 2 : 32. T,
37 By covering them we seem to honor them. Ornament is also often employed in the covering.
39 By tbe external protection.
39 The face needs no protection or ornament. »
i G. P. + •< severally." V. A. k Rom. 12 : 3, 6; Eph. 4 : 7.
1 G. P. + "of that one." V. A. B. C. F. G. I. versions, critics.

FIRST CORINTHIANS XIII. 551
25. That there might be no schism in the body, but that the members
might be mutually careful one for another.
26. And if one member suffer anything, all the members suffer with
it : or if one member glory, all the members rejoice with it.
27. Now ye are the body of Christ, and members of member.™
28. And God indeed hath set some in the Church : first,30 n apostles,31
secondly, prophets,32 thirdly, doctors,33 after that powers,34 then the gifts
of cures, helps,35 governments,36 kinds of tongues [interpretations of
speeches0]. 29. Are all apostles ? are all prophets ? are all doctors ?
30. Are all powers ?37 have all the gift" of cures ? do all speak with
tongues ? do all interpret ? {
31. But be ye zealous for the better gifts. And yet I show to you
a more excellent way.

CHAPTER XIII.
HE SHOWS THE NECESSITY OF CHARITY, ITS ATTRIBUTES, ITS PERPETUAL CHARACTER,
AND ITS EXCELLENCE ABOVE FAITH, HOPE; AND THE OTHER GIFTS OP GOD.
1. If I speak with the tongues of men and of angels,1 and have not
charity, I am become as sounding brass,2 or a tinkling3 cymbal.
» 2. And if I have prophecy, and know all the mysteries, and all

30 St. Chrysostom : " As far as appertains to you, and as far as it is meet that your part should be built up :
for having named the body,"as the Church of Corinth alone was not the whole body, but the Church through
out the world, on this account he said in part, that is, because your Church is a part of tbe universal Church,
and o*-Vhe body which consists of all particular churches, so that you Bhould be in peace, not only among
yourstj es, hut with the whole Church throughout the world."
31 TI oy, as the special messengers directly sent by Christ, held the first place.
33 Men Divinely inspired to discover the secrets of futurity, or the secrets of hearts, or to disclose the
hidden sense of the Scriptures. "This grace was abundantly communicated, so that each Church had many
who prophesied." St. Chrysostom.
33 Teachers of Divine doctrine.
34 Persons having power to perform miracles, — wonder-workers.
3S Helpers, inferior ecclesiastical officers, such as deacons, aiding in the instruction of the ignorant, and in
works of charity.
35 Persons having the gift of governing, or of administering the temporal affairs of the Church, and afford
ing relief to the afflicted.
31 Wonder-workers. * /
1 Angels, being pure intelligences, have no tongues: but they appeared in bodily shape, and spoke, when
God so willed. St. Chrysostom explains the text of their mutual communications made mentally.
3 As a brazen instrument — a trumpet.
3 The cymbal sends forth a loud shrill sound. The sublimest eloquence, when not animated by charity, is
like the noise of musical instruments, which, however sweet or strong, is of no advantage to themselves.
m G. P. "in particular." V. D*. Syr. p. Arm. a Eph. 4 : 11.
o From supra v. 10. P G. P. "gifts."

552 FIRST CORINTHIANS XIII.
knowledge, and if I have all faith, so as to remove mountains,4 and have
not charity, I am nothing.
3. And if I should distribute all my goods to feed the -poor, and if I
should deliver my body to be burned,5 and have not charity, it profiteth
me nothing.6
4. Charity is patient,7 is kind : charity envieth not, dealeth8 not per-.
versely,8, is not puffed up,
5. Is not ambitious,9 b seeketh not her own,10 is not provoked0 to
anger,11 thinketh no evil,12
6. Rejoiceth not in iniquity,13 but rejoiceth with the truth :14
7. Beareth15 all things,d believeth all things,16 hopeth all things,17 en
dureth all things.
8. Charity never faileth away : whether prophecies6 shall be made
void,18 or tongues shall cease,19 or knowledge be made void.20
9. For we know in part, and we prophesy in part.
10. But when that which is perfect is come, that which is in part
shall be done away.
4 This is given as an example of eminent faith, accompanied with miraculous power. The 'expression is
proverbial. It is not indeed conformable to the Divine will, that miracles should be wrought for mere dis
play, for which only the removing of a mountain would ordinarily serve. Of St. Gregory of Nazianzum, it
is recorded, that by his prayer he obtained that a mountain should recede some distance, so as to leave the
space necessary for a church.
6 In testimony of the faith.
6 It is of no avail to salvation. Martyrdom is an evidence of the highest degree of -Divine love : but it
does not consist in the mere endurance of torments. These must be endured freely, for the true faith, and
in a meek and Christian spirit.
7 Long-suffering. The charitable man is represented hy charity personified.
8 St. Chrysostom explains it as meaning, that charity is not precipitate, for it makes the charitable man
prudent, grave, and calm.
9 Grotius thinks that the meaning is, that the charitable man does not disregard the censure bf others, so
as to do that which has an unseemly appearance. St. Chrysostom explains it as implying, that the charitable
man does not regard as a disgrace any calamity inflicted on him for the object of his affection, and that he
does not disdain the loved person, whatever provocation he may have received.
10 The charitable man does not seek his private interests to the detriment of others. (C Our own advan
tage lies in promoting the interest of our neighbor, and his interest requires him to promote ours^.' St.
Chrysostom. \
11 The charitable man is not excited or exasperated by injuries.
13 He does not meditate revenge, or hastily suspect evil. " Not only is he far from devising evil, he does
not suspect anything against the object of bis love." St. Chrysostom.
13 The charitable man is saddened by the knowledge of crime ; he does not rejoice in it, whatever advan
tages may result to him from its commission. " He is not pleased with the wrongs which others suffer."
Idem. " The progress of truth and virtue fills him with delight.
16 Lit. "covereth," passes over, conceals, pardons.
16 As far as known facts will permit, the charitable man is disposed to believe whatever favors his neighbor.
11 The charitable man indulges hope, that his neighbor will reform, and persevere in virtue. ,
18 They shall cease to be made.
19 The gift of tongues was partially to cease after the apostolic age: it was, nevertheless, conspicuous in
'St. Francis Xavier.
20 Knowledge will no longer he acquired by study; the imperfect knowledge which we now have, will yield
to vision. a P. " charity vauoteth not itself." V. Bloomfield, Olshausen.
b P. " doth not behave itself unseemly." e p. " is not easily provoked."
d Prov. 10 : 20 ; 1 Pet. 4:8; James 5 : 20.
e G. P. " whether there be prophecies, they shall fail."

FIRST CORINTHIANS XIV. 553
H. When I was a child, I spake as a child, I understood as a child,
I thought as a child.21 But when I became a man, I put away childish '
things. 12. We now see through a glass22 darkly : but then face to face. Now
I know in part : but then I shall know even as I am known.23
13. And now remain faith, hope, charity, these three : but the
greatest of these is charity.

CHAPTER XIV.
HE SATS T.HAT THE GIFT OP TONGUES IS INFERIOR TO THE GIFT OF PROPHECY; AND
IS EVEN USELESS, IF AN INTERPRETER BE NOT AT HAND : ON WHICH ACCOUNT HE
DELIVERS TO THEM A RULE FOR THE PROPER USE OF THESE GIFTS, AND ORDERS
WOMEN TO BE SILENT IN THE CHURCHES.
1. Follow after charity,1 be zealous for spiritual things :2 but rather,
that ye may prophesy.3
2. For he who speaketh in a tongue,4 speaketh not to men,s but to
God :6 for no man heareth.7 Yet in spirit8 he speaketh mysteries.9
3. For he who prophesieth, speaketh to men for edification, and ex
hortation, and comfort.
4. He who speaketh in a tongue, edifieth himself:10 but he who
prophesieth, edifieth the church [of Goda].
5. And 'I would have11 you all to speak with tongues : but rather to
prophesy. For greater is he who prophesieth than he who speaketh
with tongues, unless, perhaps, he interpret, that the church may receive
edification.

34 This is a beautiful image of the imperfection of human knowledge.
33 Mirrors were formerly made of pellucid stone, through which the "object was but dimly seen. A similar
material is used in the windows of various churches in Spain and South America.
33 Similarly, but not perfectly.
1 " He who pursues, merely regards the object of his pursuit, and bends forward to it, nor does he desist
until he lays hold on it." St. Chrysostom.
3 Be eager to obtain supernatural gifts. This is by way of permission.
* This comprehends predictions and inspired instruction.
4 In a language which he has not learned, and which is not understood by his hearers.
9 So as to instruct them.
9 He can only commune with God, by whom he feels moved to utter words, the meaning of which he does
not understand.
i Understandeth. ¦ Moved by the Divine Spirit.
8 Secret truths.
10 When be comprehends what he utters: or at least feels that he is divinely moved to express mysterious
truths. 11 I am well pleased that you all should have these gifts. The apostle intimates that he is not opposed to
their having supernatural gifts, hut desires them to be used properly.
» B. P. — V. F. G. Middleton.

554 FIRST CORINTHIANS XIV.
6. But now, brethren, if I come to you speaking with tongues, what
shall profit you,12 unless I speak to you, either in revelation,13 or in
knowledge,14 or in prophecy, or in doctrine ?ls
7. Even things without life which give sound, whether pipe or harp,
except they give a distinction in the sounds,16 how shall what is piped
or harped be known ?
8. For if the trumpet give an uncertain sound, who shall prepare
himself for battle ?17
9. So likewise except ye utter by the tongue plain speech, how shall
what is said be known ? for he shall be speaking into the air.18
10. There are, for example,11 so many kinds of tongues in [this]
world ; and nothing is voiceless.19
11. If then I know not the meaning0 of the voice, I shall be to him
to whom I speak, a barbarian :20 and he who speaketh, shall be a barba
rian to me; *
12. So ye also, forasmuch as ye are zealous of spirits,21 seek that ye
may abound,22 unto the edifying of the church.
13. And therefore let him who speaketh in a tongue, pray that he
may interpret.23
14. For if I pray in a tongue,24 my spirit prayeth, but mine under
standing is without fruit. »
15. What is it then ? I will pray in the spirit,26 1 will pray also with
the understanding : I will sing26 in the spirit,4 1 will sing also with the
understanding. 16. Else, if thou shalt bless27 in the spirit, how shall he who filleth
the place28 of the unlearned,29 say the Amen,0 to thy thanksgiving?
since he knoweth not what thou sayest.
17. For thou indeed givest thanks well ;m but the other is not edified.
13 The mere utterance of unknown sounds could be of no advantage. It was an idle display, calculated to
excite vain admiration.
13 Manifesting some unknown truth.
" Disclosing some evidence of Christianity contained in the sacred writings.
15 Instructing them more thoroughly in Christian duties.
18 Distinct sounds. " For any of the evolutions of war.
18 Throwing away your words on the air. u No language is without distinctive sounds.
30 I shall be like a barbarian, using an unintelligible jargon.
31 Desirous of supernatural gifts. a3 This is a mere permission.
39 Have light to interpret.
34 Some were moved to utter sounds, the meaning of which they knew not.
35 With devout affection.
39 The practice of singing psalms and hymns prevailed at a very early period of the Church, probably in
imitation of our Lord, after the last supper.
37 Give praise to God. =» Who is in the condition.
39 This is understood of a private individual, knowing no language but bis own. Some ono of the hearers
was accustomed to answer the speaker in the name of the assembly ; or the whole assembly cried Amen, as
among the Jews.
90 The prayer may be iu itself excellent.
t> G. P. -f " it may be." It is a mere expletive phrase. c Lit. power, force.
i Matt. 26 : 30. e Deut. 27 : 15.

FIRST CORINTHIANS XIV. 555
18. I thank my God, that I speak with the tongue* of you all.31
19. But in the church I had rather speak five words understandingly,
that I may instruct others also, than ten thousand words in a tongue.32
20. Brethren, be not children in understanding,33 but in malice be
children, and in understanding be perfect.
21. In the lawB it is written :34 In other tongues,35 and other lips I
will speak to this people : and not even so will they hear Me, saith the
Lord. 22. Wherefore tongues are for a sign not to those who believe, but to
the unbelievers : but prophecies'1 not to the unbelievers, but to those who
believe. 23. If therefore the whole church come together into one place, and
all speak with tongues : and unlearned persons' or unbelievers come in,
will they not say, that ye are mad ?36
24. But if all prophesy, and an unbeliever or unlearned person come
in, he is convinced37 by all, he is judged88 by all.
25. kThe secrets of his heart are made manifest:39 and so falling
down on his face, he will adore God, declaring, that God is among you
indeed. 26. How is it then, brethren ? When ye come together, every one
of you hath a psalm, hath an instruction, hath a revelation, hath a
tongue,1 hath an interpretation : let all things be done to edification.
27. If any one speak in a tongue, let it be by two, or at most three,
and by turn, and let one interpret.
28. But if there be no interpreter, let him be silent in the church,
and speak to himself and to God.40
29. And let the prophets speak, two or three, and let the rest judge.
30. But if anything be revealed to another who is sitting, let the
first41 be silent.
31 The apostle had the gift of tongues, and was consequently uninfluenced by any selfish consideration in
the rules which he laid down for its proper exercise.
33 Not understood by the hearers, or himself.
33 He does not wish them to be simple, so as to employ the Divine gifts for no UBeful purpose, although he
desires them to be guileless as infants. St. Chrysostom : " Folly is to be shunned, whilst simplicity is prac
tised, and craft must not vitiate our prudence."
31 The term law is sometimes applied to any part of the ancient scripture.
3S By means of men speaking strange languages.
*6 Hearing sounds whose meaning they do not know. G. was applied to express prophetic exeitement —
inspiration. 37 Reproved.
38 Examined, as a culprit by his judge. 3S By prophets, who discern them.
*° Let him secretly commune with God.
41 Who was standing, in the act of uttering prophecy.
I G. P. "I speak with tongues more than ye all." V. "tongue." A. D. E. F. G. "more" is suspected hy
Schott. S Isaiah 28 : 11. h G. P. " prophesying." i Supra v. 16.
k G. P. + " And thus." V. A. B. D. (pr.) E. G. versions, critics.
1 G. P. invert. V. A. D. E. G. versions, critics.

556 FIRST CORINTHIANS XIV.
31. For ye may all prophesy, one by one, that all may learn, and all
may be exhorted."1
32. And the spirits of prophets are subject to prophets.42
33. For God is not43 of dissension, but of peace,44 as [also I teach11]
in all the churches of the saints.
34. Let0 women keep silence in the churches ; for it is not permitted
to them to speak, but to be subject, as also the law45 saith. p
35. But if they would learn anything, let them ask their husbands at
home. For it is a shame for a woman* to speak in church.
36. rDid the word of God come out from you ? or came it unto you
only ?48
37. If any man seem47 to be a prophet, or spiritual,48 let him know
the things which I write to you, that they are the commandments of
the Lord.49
38. But if any man know not,50 he shall not be known/
39. Wherefore, brethren, be zealous to prophesy : and forbid not to
speak with tongues.61
40. But let all things be done becomingly, and in order.62
43 True prophets can control their feelings, and withhold the expression of what they know supernaturally, "
until it be proper to speak. They are not carried away by uncontrollable power like the sibyls, or the priest
esses of the heathen oracles.
49 Author.
44 He wishes harmony among those on wliom He beBtows His gifts.
44 The rule of man over woman excludes anthoritative instruction on her part.
43 This question implies a rebuke for their capricious use of Divine gifts, as if the Christian religion sprang
from them, or centred in them, so that they might regulate all things as they thought fit.
47 Think himself — profess to be.
48 Endowed with other Divine gifts.
49 The true test of spirituality, or of supernatural endowments, is humble submission to the doctrine and
commands of the lawful rulers of the Church, of whose authority God is the source.
40 The apostle intimates, that if any one will not acknowledge and follow the rules laid down, he may pur
sue his own course at his peril. V. implies that God will ignore him, treat him as one without claims to
beatitude. 61 Lest he should be thought to have virtually prohibited the speaking in unknown tongues, he desires
them not to prevent it, but to observe the rules which he has prescribed for tbe proper use of this gift.
sa Everything iu the assemblies of the faithful should be done in a becoming and orderly manner: nothing
should be irregular or confused. Even Calvin says, that " the pious laws of the Church, for the maintenance
of discipline and order, are not to be confounded with human traditions : since they reBt on this general com
mandment, and are manifestly approved of, as by the mouth of Christ Himself."
n> P. " comforted." >6.P. — V. St. Chrysostom.
» G. P. + " your." V. A. B. versions. p Gen. 3 : 16.
q G. P. "women." V. A. B. versions. r P. + " What?"
9 G. P. "let him be ignorant."

FIRST CORINTHIANS XV. 557

CHAPTER XV.
HE STATES THAT CHRIST ROSE FROM THE DEAD, AND APPEARED TO MANY, LAST OF ALL
TO PAUL, WHO STYLES HIMSELF THE LEAST OF THE APOSTLES : AND HE HERE
TEACHES OUR RESURRECTION, ITS ORDER AND MANNER, WITH THE VARIOUS DEGREES
OF GLORY, NOT ONLY IN SOUL, BUT ALSO IN THE BODY, OF THOSE WHO WILL ARISE,
AND THAT DEATH WILL BE SWALLOWED UP IN THE RESURRECTION.
1. Now I make known" to you,1 brethren, the gospel which I preached
to you, which also ye have received,2 wherein also ye stand,3
2. By which also ye are saved :4 after what manner I preached to
you,5 if ye hold it fast," unless ye have believed in vain.
3. For I delivered to you first of all,6 that which I also received,7
that Christ died for our sins, according to the Scriptures :°
4. And that He was buried/ and that He rose again on the third
day, according to the Scriptures :8
5. And that He was seen by Kephas,9 and after that8 by the eleven;10*
6. Then was He seen by more than five hundred brethren at once,11
of whom many remain until this present, but some are fallen asleep :12
7. Afterwards He was seen by James,13 then by all the apostles :
8. And last of all, as by one born out of time,14 He was seeng by me
also.15 9. For I am the least of the apostles,h who am not worthy to be called
an apostle, because I persecuted the Church of God.

1 " He who makes known what had been known before, but had fallen into oblivion, calls it again to their
mind." St. Chrysostom.
3 With the free assent of the understanding.
3 This is a metaphor, denoting their stability and perseverance.
4 Placed in a state of salvation.
9 The apostle^ reminds them of the manner in which he had -instructed them — the great truths which ho
had delivered — which they must remember if they held the faith, and had not forfeited its blessings, by re
lapsing into unbelief.
9 Among the elements of Christianity, as one of its chief doctrines.
7 By Divine revelation.
8 The miraculous preservation of Jonas was a type of the resurrection.
9 " He mentions him first as being the most worthy of credit." St. Chrysostom.
10 Only ten were present at the first manifestation ; hut Thomas, with the others, afterwards saw Him. A
body of men is usually designated by their entire number, even although all may not be present.
11 Probably in Galilee, where He had appointed to meet the apostles.
" In death.
13 This manifestation is not recorded elsewhere.
14 The apostle, through humility, compares himself to an abortion. Theophylact says that term was some
times used of the last-born.
15 The appearance on the road to Damascus was distinct, so as to enable the apostle to testify to its reality.
a Gal. 1 : 11.
b P. " if ye keep in memory what I preached unto you."
' Isaiah 53 : 5. <i Jonas 2 : 1.
« John 20 : 19. ' G. P. " the twelve." V. D*. E. F. G.
S Acts 9:3. i Eph. 3 : 8.

558 FIRST CORINTHIANS XV.
10. But by the grace of God I am what I am, and His grace unto
me1 hath not been void, but I have labored more abundantly than all of
them :16 yet not I, but the grace of God with me :17k
11. For whether I, or they, so we preach,18 and so ye have believed.19
12. Now if Christ is preached, that He rose from the deadj how do
some among you say, that there is no resurrection of the dead ?
13. But if there be no resurrection of the dead, neither is Christ
risen. 14. And if Christ is not risen, then vain is our preaching,1 vain also
is your faith :
15. And we are found20 also false witnesses of God : because we have
given testimony against God, that He hath raised up Christ, whom
He hath not raised up, if the dead rise not.
16. For if the dead rise not, neither is Christ risen.
17. And if Christ is not risen, vain is your faith : for ye are yet in
your sins.
18. Then they also who havo slept in Christ, have perished.
19. If in this life only we be hoping in Christ, we are more misera
ble than all21 men.
20. But now Christ is risen from the dead,™ the first fruits of those
who sleep :n
21. For indeed by a man death, and by a man the resurrection of
the dead.
22. And as in Adam all die, so also in Christ all shall be made alive :M
23. But every one in his own order,0 the first fruits23 Christ : then
they who are of Christ [who have believed] at His coming.24
24. Then the end,25 when He shall have delivered up the kingdom to

IG This is not said boastingly ; but to add weight to his testimony. It was necessary to strengthen his
authority, which had been assailed.
" Grace impelled and strengthened him to labor, and labored with him.
18 The same doctrine was preached by him and them.
19 This is the faith, which you embraced.
39 We prove — we are convicted of being.
31 " We are of all men the most miserable," because restraining ourselves, and enduring suffering, without
reward hereafter.
33 The general resurrection is a consequence ofthe death and resurrection of Christ, who has merited this
privilege for the whole human race. All who rise to the life of grace, and who have share in the glorious re
surrection, owe it to His merits.
39 The first to rise, and die no more.
31 The resurrection will then take place. 31 Of all things.
i P. " which was bestowed upon me."
k G. il civ e/joi. P. " which was with me." V. B. D*. F. G. Ambr.
1 G. Is. P. " and." V. A. B. D*. F. G. versions, critics.
•8.P. + " and become." V. A. B. D*. E. F. G. versions, fathers, critics.
>i Col. 1 : 18 ; Apoc. 1 : 5.
o 1 Thess. 4 : 16.

FIRST CORINTHIANS XV. 559
God even the Father,26 when He shall have abolished all principality,
and authority, and power.27
25. For He must reign, until He put all His enemies under His feet.r
26. An'd the enemy death shall be destroyed last : for He hath put
all things under His feet.q And when he28 saith :
27. All things are put under Him, undoubtedly, except Him who put
all things under Him.
28. And when all things shall have been subjected to Him, then also
the Son Himself29 will be subject to Him, who subjected all things to
Him, that God may be all in all.
29. Otherwise30 what shall they do, who are baptized for the dead,31
if the dead rise not at all ? Why also arc they baptized for them ?r
30. Why also are we in danger every hour ?3-
31. I die daily33 by34 your glory,358 brethren,* which I have in Christ
Jesus, our Lord.
32. If (according to man36) I fought with beasts at Ephesus, what
doth it profit me, if the dead rise not ? Let us eat, and drink, for to
morrow we shall die.37 u
33. Be not deceived: evil communications38 corrupt good morals.
34. Awake, ye just,v and sin not: for some have not the knowledge
of God,39 I speak to your shame.
* "To Him who is God and Father." Christ, having accomplished the great work intrusted to Him by
His Father, by conducting the elect to glory, will deliver over the Church triumphant to the Father, with
whom and the Holy Spirit, in the unity of the Godhead, He reigns forever; for "of Hia kingdom there shall
be no end." " Until He shall do all these things, He must reign, not as if He should cease to reign after He
has accomplished thom." St. Chrysostom.
37 All earthly powers hostile to His Church. w The Psalmist.
33 As man. m Unless there be a resurrection.
Sl This text seems to defy the ingenuity of all interpreters. Tertullian testifies that the Marcionites were
wont to receive baptism in behalf of some who had died unbaptized, in the hope of benefiting them by its re
ception ; but this usage probably arose from the misinterpretation of this passage. St. Chrysostom explains
it of the reception of baptism for our mortal bodies, which would be a vain ceremony, were there no hope
that these Bhould rise again. Others explain it of sufferings, figuratively styled baptism, endured for the
relief of departed souls, which would he vain if there were no resurrection.
M Without the hope of a future life, there would be no motive for hazarding life in the propagation of the
faith. 33 I expose myself constantly to death. M This is a species of oath, or protestation.
81 It means glorying, or boasting. The apostle gloried for them in Christ; he felt happy at their conver
sion, and was ready to expose his life to maintain their faith. By that just pride which he felt in their spiri
tual progress, he protests that he is constantly exposed to danger on their account.
36 With human views — as men engage in such a straggle. We have no other statement of this fact; hut
the language ofthe apostle presents no appearance of figure. His Roman citizenship may have been over
looked by the infuriated multitude, or the rulers ; and he may have been condemned as a notorious male
factor, to die combating with wild beasts in the amphitheatre.of Ephesus. He must have been miraculously
preserved. Tbe tumult of Demetrius and the goldsmiths had not happened when this epistle was written.
3T The reasoning ofthe sensualist is here set forth. It would he just, if there were no future life.
38 These are the words ofthe heathen poet, Menander. The term embraces familiar intercourse, as well as
discourses. The apostle particularly alludes to those who sought to undermine the faith of the resurrection.
33 They know not His power, which is sufficient to raise the dead to life.
P Ps. 109 : 1 ; Heb. 1 : 13; 10 : 13. q Ps. 8 : 8 ; Heb. 2 : 8.
r G. P. + "the dead." V. 6 MSS. versions, fathers, critics.
a P. "I protest by your rejoicing." t G. P. — V. A. B. versions.
o Wisdom 2:6; Isaiah 22 : 13; 56 : 12. v G. diKaias: "justly;" P. "to righteousness."

560 FIRST CORINTHIANS XV.
35. But some man will say : How do the dead rise again ? or with
what manner of body shall they come ?40
36. Fool, that which thou sowest is not quickened, unless it die first.
37. And that which thou sowest, not the body that shall be thou sow
est, but the bare grain, for instance, of wheat, or of any of the rest.41
38. But God giveth it a body, as He willeth : and to every seed its
proper body.42
39. Not all flesh,43 is the same flesh ; but one indeedw of men, and an
other11 of beasts, another of birds, and another of fishes.44
40. And there are heavenly bodies,45 and earthly bodies ;46 but one
indeed is the glory of the heavenly, and another of the earthly :47
41. One48 the glory of the sun, another the glory of the moon, and
another the glory of the stars. For star differeth from star in glory :
42. So also the resurrection of the dead.49 It is sown in corruption,
it shall rise in incorruption.
43. It is sown in dishonor, it shall rise in glory : it is sown in weak
ness, it shall rise in power :
44. It is sown a natural body, it shall rise a spiritual body.50 Ify
there is a natural body, there is also a spiritual^ as it is written :
45. The first man Adam was made51 a living soul,aa the last Adam52 a
quickening spirit.
46. Yet not first that which is spiritual, but that which is natural :
afterwards that which is spiritual.
47. The first man of earth, earthly : the second man* of heaven,
heavenly.

40 This objection is derived from the inconsistency of the doctrine with the dissolution of the body in death.
41 Any species of grain.
43 The process of vegetation is the result of a law of the Creator. There is an admirable variety in the pro
duce of seeds, which being so small are scarcely discernible, one from the other.
43 Organized substance.
44 As there is variety of grain and vegetables, so likewise of animals.
4S The sun, moon, and stars. 4G The mountains, and all that appertains to the earth.
47 The splendor ofthe planets is different, one from, the other. All of them surpass the earthly bodies, in
which also there is a great variety.
4a The brightness of tho sun is- different from that of the moon.
4B The same variety will be in the condition of resuscitated bodies, compared with their natural state, and
corresponding to the state of the souls ; some being purer and more perfect than others.
50 The body shall be the same, bnt with far different qualities ; it being no longer subject to decomposition,
suffering, infirmity, want, or any of its present imperfections, on which account it is called spiritual, since it
will have qualities which ordinarily appertain to spirits.
41 The human form was animated by the Divine breath.
M Christ, by His Spirit^ gives life. At the end of time He will restore men in a spiritualized state.
w G. P. " there is one Und of flesh of men." V. A. D. E. F. G. I. versions.
* G. P. + " the flesh." V. D. (pr.) E. G. Peschito.
Y G. P. — V. A. B. C. D. (pr.) F. G. versions, fathers, critics.
' G. P. + " body." V. MSS. versions, fathers, critics. aa Gen. 2 : 7.
<* G. P. + " is tbe Lord." V. B. C D. (pr.) E. F. G. versions, fathers, critics. Marcion introduced it. Tert.
contra Marcion.

FIRST CORINTHIANS XV. 561
48. Such as is the earthly, such also they who are earthly : and such
as the heavenly, such also shall be they who are heavenly.
49. Therefore, as we have borne the image of the earthly, let us
bear00 also the image53 of the heavenly.
50. Now this I say, brethren, that flesh and blood04 cannot possess
the kingdom of God : neither shall corruption possess incorruption.
51. Behold I tell you a mystei-y : We shall all indeed rise again, but
we shall not all be changed.55 u
52. In a moment, in the twinkling of an eye, at the last trumpet :50
for the trumpet shall sound,08 and the dead shall rise incorruptible : and
we shall be changed.
53. For this corruptible67 must put on incorruption : and this mortal
put on immortality.
54. But whenff this mortal shall have put on immortality, then shall
be brought to pass the saying, which is written : Death is swallowed up
in victory.58 EE
55. Death, where is thy victory ? death,hh where is thy sting ?
56. Now the sting of death is sin :s9 and the strength of sin is the
law.60 57. But thanks be to God, who hath given us the victory61 through
our Lord Jesus Christ.
58. Therefore, my beloved brethren, be ye steadfast [and] immova
ble, ahounding in the work of the Lord always,62 knowing that your
labor is not vain63 in the Lord. I
63 This implies an exhortation to a heavenly life, in imitation of Christ. Another reading states, that we
shall resemble Him in our glorified bodies, as we resemble Adam in our corruptible bodies.
w In their natural state they cannot enjoy heavenly glory: they must be spiritualized. Sensualists may
• also be understood under this abstract expression. " He here calls," says St. Chrysostom, " flesh evil actions."
" That glorious change is peculiar to the saints.
K The summons ofthe archangel is represented by this figure. " Body. #
68 Death is overcome, finally defeated.
69 Sin urges on death, as with a goad.
60 The Mosaic law gave occasion to sin.
81 Over sin. ra Every good work,
G3 Without reward.
cc G. P. "we shall also bear." V. A. C. D. E. V. G. I. fathers.
dd G. P. "we shall not all sleep, but we shall all be changed." St. Jerome treats of the various readings,
but retains that of the ancient Vulgate. Ep. Minerio et Alex.
ee 1 Thess. 4 : 16.
ff G-. P. + "this corruptible shall have put on incorruption, and." V. Irenaeus, Athanasius, Eth. Copt.
versions. gg Osee 13: 14; Heb. 2: 14.
Mi P. "grave." V. B. D. E. F. G. fathers. G. P. invert. V. B. C. versions.

36

562 FIRST CORINTHIANS XVI.

CHAPTER XVI.
AFTER EXHORTING THEM TO GATHER ALMS FOR THE CHRISTIANS OF JERUSALEM, HE
RECOMMENDS TO THEM TIMOTHY AND THE FAMILY OF STEPHANAS, AND THEN ADDS
SALUTATIONS. 1. Now concerning the collections,1 which are made for the saints, as
I have given order to the churches of Galatia, so do ye also.
2. On the first1 day of the week, let every one of you lay by him in
store what it shall well please him,b that when I come, the collections
be not then to be made.2
3. And when I shall be present, those whom ye shall approve of3 by
letters, will I send to take your gift4 to Jerusalem.
4. And if it be meet that I also go, they shall go with ine.
5. Now I will come to you, when I shall have passed through Mace
donia, for I will pass through Macedonia.
6. And with you, perhaps,5 1 will abide, or even winter, that ye may
bring me on my way, whithersoever I go.
7. For I will not see you now by the way, for0 I hope that I shall
abide with you some time, if the Lord permit.
8. But I will remain at Ephesus until Pentecost.6
9. For a door7 great and evident4 is opened to me, and many adversa
ries.8 10. Now if Timothy come, see that he be with you without fear :9 for
he worketh the work of the Lord, .even as I.10

1 The first day ofthe week was already devoted by Christians to Divine worship, and the placing apart of
some alms was among the means of sanctifying it. " The Lord's day," remarks St. Chrysostom ; " observe how
he takes occasion from the time to exhort them : for it was a day well calculated to move them to almsgiving ;
for remember, he says, what favors you received on that day."
3 Each one having set apart in each week a small Bum for this charitable purpose, could band it to the
church officer, and avoid the delay of a collection after the arrival of the apostle.
9 From V. it would appear that the Corinthians should give letters of recommendation to persons of their
own choice. St. Chrysostom supposes the letters to be given hy the apostle.
4 A gift kindly and cheerfully bestowed.
s " Why did he say : 'perhaps,' and not affirm positively ? Because Paul did not foreknow all things." St.
Chrysostom. 8 The reference to this feast in several places, favors tho belief that the Christian solemnity, which corre
sponded to the Jewish festival, was already celebrated.
4 An opportunity.
8 His zeal prompted him to encounter them ; he stayed to counteract their efforts.
8 It appears that enemies were likely to attack him at Corinth. The disaffected and schismatical might
render his stay there uncomfortable. The apostle wished him to be without any apprehension of molesta
tion. 10 Although not with equal authority.
a G. P. " collection." b p. « as God hath prospered him."
c G. P. " but." V. 7 MSS. versions, critics.
i P. "effectual." V. Schleusner. Philem. v. 6.

FIRST CORINTHIANS XVI. 563
11. Let no man therefore despise8 him,11 but conduct him on his way12
in peace, that he may come to me : for I expect him with the brethren.
12. And touching the brother Apollos [I make known to you that]
I entreated him earnestly to come to you with the brethren ; and indeed
it was not his will at all to come -now ; but he will come, when he shall
have leisure.
13. Watch ye, stand fast13 in the faith, do manfully, and' be strength
ened. 14. Let all your things be done with charity.
15. And I beseech you, brethren," ye know the house of Stephanas,
and of Fortunatus, and of Achaicus,s that they are the first fruits
of Achaia, and they have devoted themselves to the service of the
saints :
16. That ye also may submit15 yourselves to such,18 and to every one
who helpeth and laboreth.17
17. And I rejoice at the presence18 of Stephanas, and Fortunatus,
and Achaicus, because what was wanting on your part they have sup
plied:19 18. For they have refreshed both my spirit and20 yours. Know21
therefore such.
19. The churches of Asia salute you. Aquila and Priscilla [with
whom I also lodge], with the church that is in their house,22 salute you
much in the Lord.23
20. All the brethren salute you. Salute one another with a holy
kiss. 21. The salutation of Paul with mine hand.24

11 On account of his youth.
43 Accompany him part ofthe road, as was usual with a view to show attachment and respect.
13 As soldiers who maintain their position in the conflict.
14 These words have reference to the following verse, the intervening passage being parenthetical .
13 The term here means respectful treatment, and effectual co-operation in their good works. "That is,
that you assist one another, and concur in pecuniary disbursements, and personal attention." St. Chrysos
tom. 18 Persons so deserving.
17 The exhortation is applicable to every colaborer of the apostle, and to every one who concurred with him
in good works.
18 At Ephesus, whither they had come to see him.
19 By their kindness they had supplied what was wanting on the part of the'Corinthians generally, and
comforted the apostle.
39 The Corinthians had already been comforted by their kind and charitable offices, and were likely to de
rive great satisfaction from knowing, that they had waited on the apostle, and treated him with honor.
21 Acknowledge their merit : treat them respectfully.
33 The congregation which assembled in their house.
23 With religious affection, and wishing them blessings from God.
-' The letter was dictated to an amanuensis. Paul subscribed his name.
e 1 Tim. 4:2. I G. P. — V. A. D. E. versions.
s G. P. — V. A.

564 FIRST CORINTHIANS XVI.
22. If any man love not ourh Lord Jesus Christ,1 let him be Ana
thema,25 Maran-atha.26
23. The grace of our Lord Jesus Christ be with you.
24. My love be with you all27 in Christ Jesus.28 Amen.1'
as This excommunication is directed against those who estrange themselves from Christ, by rejecting His
doctrine, or opposing His religion. It extends to those who do not effectually love Him, by obeying His com
mandments. "By this one phrase he terrified all those who made their limbs limbs of a harlot, all who
scandalized their brethren, by eating of idol-meats, all who took partisan designations, all who disbelieved the
resurrection," St. Chrysostom. f,
38 These Syriac words mean : "our Lord cometh." The enemies of Christ must tremble at His coming to
execute vengeance. According to St. Chrysostom, Paul used the expression to repress the pride of the
Corinthians, by giving utterance to the threat in his vernacular language. The twofold expression of it, es
pecially the use of the received phrase, gave it great vehemence.
27 His love embraced all, even those whose disorders he rebuked.
3J He embraced them in Christ, and for His sake.
h G. P. " the." i P. V. A. B. C. versions.
fc G. P. "The first epistle to the Corinthians was written from Philippi, by Stephanas, and Fortunatus, and
Achaicus, and Timotheus." Critics reject this addition. The letter was in fact written from Ephesus, as is
gathered from the eighth verse of this chapter.

PREFACE

SECOND EPISTLE TO THE CORINTHIANS.

This epistle was written from some city of Macedonia, nearly a year
after the former. The results of the rebukes and severe measures which
the apostle employed, to correct the disorders which prevailed at Corinth,
had been made known to him in the meantime by Titus, whom he had
sent thither, in company of another disciple. The faithful had received
with submission the reproofs which their indifference and divisions had
provoked : the incestuous man had humbled himself, and done penance
for his crime: and a spirit of union and fervor had been awakened
throughout the Christian community. Yet the personal enemies of the
apostle had not ceased to agitate, and to disturb the faithful. They
complained of his inconstancy, since he had not followed up his pur
pose to visit them on his way to Macedonia, and of the harshness of his
language in his letters, the threatening tone of which, they said, ill-be
fitted a man whose personal appearance was so contemptible. They did
not hesitate to depreciate his talents, and deny his claims on public con
fidence ; and they sought by every artifice to estrange from him the
Corinthians. The apostle hastened to express his consolation on learn
ing the happy effects produced by his former letter, and to exercise in
dulgence towards the penitent. He also powerfully rebuked the proud
pretendants, who sowed division among the faithful, and strongly stated
his own claims to be heard as the ambassador of Christ to men. The
reluctance with which he yielded to necessity in vindicating himself ap
pears throughout, and shows that he was solely influenced by zeal for
the salvation of those whom he addresses. He invites their continued
co-operation for the relief of the faithful of Jerusalem, for whom already
they had made some contributions, forwarded by Titus. This letter is
justly admired as one of the most eloquent of those written by this
apostle.

THE

SECOND EPISTLE OF BLESSED PAUL THE APOSTLE

CORINTHIANS.

CHAPTER I.
THE APOSTLE STATES FROM WHAT AFFLICTIONS THE LORD RESCUED HIM IN ASIA, THAT
HE HIMSELF MIGHT AFFORD CONSOLATION TO OTHERS : THEN MANIFESTING THE SIN
CERITY OF HIS DISPOSITION AND OF HIS TEACHING, HE SHOWS THAT ALTHOUGH HE
DID NOT COME TO THEM, AS HE HAD INTENDED, THIS HAPPENED THROUGH NO LEVITT
OF MIND, AND AFFIRMS THAT THE TRUTH OF HIS PREACHING IS" UNQUESTIONABLE.
1. Paul, an apostle of Jesus Christ by the will of God, and Timothy
the" brother, to the Church of God, which is at Corinth, with all the
saints, who are in all Achaia c1
2. Grace to you, and peace from God our Father, and the Lord Jesus
Christ. 3. Blessed be God, evenb the Father of our Lord Jesus Christ, the
Father of mercies,2 and God of all consolation,3
4. Who comforteth us in all our tribulation : that we ourselves also
may be able to comfort those who are in all tribulation, by the comfort0
with which we ourselves are comforted by God."
5. Since as the sufferings of the Christ5 abound in us ; so also our
consolation aboundeth through the Christ.
1 Of which Corinth was at that time the capital.
3 The merciful Father.
3 Who imparts inexpressible consolation. "All" is used for exceedingly great. St. Chrysostom remarks:
"He does not say: who does not suffer us to be afflicted, but who consoles us in affliction: for this shows first
the power of God, and increases the patience of those who aro persecuted."
4 The apostles were visited with consolation, not for their own sakes only^but to enable them to comfort
others. " This compassion was shown them," says St. Chrysostom, " not for their own personal merit, but
on account of those who needed their assistance."
9 Sufferings endured for the faith were deemed the sufferings of the Messiah, which He endured in the mem.
hers of His mystical body.
a It may be used to distinguish him, or may be equivalent to the possessive pronoun. Col. 1:1; Phil. 1.
b G. Kal. It may be -left untranslated: or " the God and Father."
c V. "exhortatione." The same term is in v. 3, 5.

568 SECOND COUINTHIANS I.
6. But whether we be in tribulation, it is for your consolation and
salvation, or whether we be comforted for your consolation, or whether
we be exhorted6 for your exhortation7 and salvation, which worketh the
enduring of the same sufferings, which Ave also suffer :8
7. That our hope for you may be steadfast, knowing that as ye are
partakers of the sufferings, so shall ye bed also of the consolation.
8. For we would not have you ignorant, brethren, of our tribulation,
which happened in Asia,9 that we were pressed out of measure above
our strength, so that we were weary even of life.G
9. But we had in ourselves the answer10 of death, that we might not
be trusting in ourselves, but in God, who raiseth up the dead i11
10. Who out of so great dangers hath delivered, and doth deliver12
us : in whom we trust, that He will yet also deliver us,
11. Ye also helping together in prayer for us,13 that by many persons
thanks may be given by many on our behalf for the gift which is in
us.14 12. For our glory is this,15 the testimony of our conscience, that in
simplicity [of heart] and sincerity of God,16 and not in carnal wisdom,
but in the grace of God we have conducted ourselves17 in this world :
but especially towards you.
13. For we write to you no other things than those which ye have
read and known.18 And I hope that ye will know to the end,
e The relief -which He experienced, or the joy in the Holy Spirit arising from suffering, served to console
and encourage the faithful.
7 This here implies internal support, and the impulse of the Holy Spirit, rather than external admonition.
8 This inward comfort prepares us to endure suffering. St. Chrysostom remarks that tho text " shows that
with their own good dispositions, grace also, working in them, contributed much."
9 At Ephesus.
10 Presentiment. We felt that we should die. The apostles were not at all times endowed with a clear
foresight of coming events.
11 To deliver him from the imminent danger in which he was placed, was like raising the dead to life.
13 From other dangers 6till impending.
13 The prayers of the faithful are accepted by God even for apostles and apostolic men ; Divine Providence
having ordained that the most perfect should not be independent of the aid of their weaker brethren. The
communion, of prayer is the means of grace and blessing which God has appointed. Besides the order of the
ministry through which external aids are granted, there is a communication of grace independent of any
order or function, and regulated only by Divine goodness, with reference to prayer. " Let us studiously unite
in prayer, and let us supplicate.for one another, as they did for the apostles, for thus we fulfil the command
ment, and we are moved to love, and when I say love, I include all good." St. Chrysostom.
14 The grace of tbe apostolic ministry — also his wonderful deliverance from manifest danger. He wished
all to unite in giving thanks to God for the favors bestowed on him. "Let us do this, and proclaim to all the
bounty of God that they may unite with us in praise." Idem.
15 Not proudly, but humbly.
16 Perfect sincerity, such as is in the sight of God.
17 " We performed signs and wonders among you, and we were most exact, and led a blameless life ; for he
styles even this the grace of God, and ascribes to it his own good deeds." St. Chrysostom.
18 The apostle inculcated principles in which they had been already instructed. He trusted thatthoy would
persevere in a consistent profession of them.
d V. appears to combine two interpretations of one phrase. G. P. has, "And whether we bo afflicted, it is
for your consolation and salvation, whieh is effectual in the enduring of the same sufferings, which we also
suffer; or whether we be comforted, it is for your consolation and salvation." The similitude of the phrases
has occasioned great varieties in the MSS. ej>. *« we despaired even of life."

SECOND CORINTHIANS I. 569
14. As also ye have known in part that we are your glory,19 as ye
also ours in the day of our Lord Jesus Christ.
15. And in this confidence I had a mind before/ to come to you that
ye might have a second grace ;20
16. And by you to pass into Macedonia, and again from Macedonia
to come to you, and by you to be brought on my way to Judea.
17. When, therefore, I was thus minded, have I indulged fickleness ?
Or the things which I purpose, do I purpose according to the flesh,21
that it be with me Yea and Nay ?g
18. But God is faithful,22 that our speech to you ish not [in Him]
Yea and Nay.23
19. For the Son of God, Jesus Christ, who was preached among
you by us, by me, and Silvanus, and Timothy, was not Yea and Nay,
but in Him was Yea.24
20. For how many soever1 be the promises of God, in Him they are
Yea i26 therefore also through Him Amenk to God26 to our glory.1
21. And He who confirmeth us27 with you in Christ, and who hath
anointed us, is God :
22. Who also hath sealed us,28 and hath given the pledge of the
Spirit29 in our hearts.
23. And I call God as witness on my soul,30 that to spare you I came
not any more to Corinth :31 not that we lord it over your faith,32 but we
are helpers33 of your joy : for in faith ye stand.34

19 By his fidelity in announcing the gospel in its purity, and by his disinterested zeal, he afforded the Co
rinthians reason to glory in such an instructor.
39 A new opportunity of advancing in sacred knowledge, and in piety.
34 With the usual inconstancy of men.
33 This is an appeal to Divine truth, and implies an oath. He appeals to God as witness that his teaching
was positive and consistent. ^ It was not inconsistent and contradictory.
21 "The word was always unshaken and firm." St. Chrysostom.
34 They are realities — they all are fulfilled in Him.
29 " He fulfils His promises by us, that is, by favors bestowed on us to His own glory." Idem.
21 Makes us firm and steadfast.
29 "Which means, 'who hath anointed and sealed,' that is, who gave the Spirit by whom He did both,
making us at once prophets, and priests, and kings." Idem.
59 His grace, consolation, strength, pledges of future happiness.
30 This is an oath, with a prayer of vengeance on himself, if he were misstating the fact. Such an impre
cation was lawful in the circumstances.
31 To avoid the necessity of exercising his authority with severity, he delayed his promised visit. To
change one's intentions for weighty considerations implies no inconstancy.
93 He disclaims any capricious domination over faith, which must necessarily rest on the revealed truth of
God. The authoritative declaration of the fact of revelation is no arbitrary exercise of power.
99 Co-operators — desirous to promote their joy.
94 Faith was the principle of their spiritual life. From it they derived strength. The apostle had no
intention to change their belief, but he meant only to correct some false views and moral disorders.
f G. P. tr. V. A. B. C Lachmann. s B. P. " Tea yea, and nay nay." h V. B. G. P. " was."
i Middleton. k G. P. " in Him are Yea, and in Him Amen." V. A. C. Syr.
1 G. P. " unto the glory of God by us." V. A. B.

570 SECOND CORINTHIANS II.

CHAPTER II.
HE SHOWS THAT HE DID KOT COME TO THEM, LEST HE SHOULD CAUSE GKEATEK SOR
ROW, AND EXHORTS THEM TO ADMIT THE INCESTUOUS MAN TO THEIR FELLOWSHIP;
AT THE SAME TIME HE SHOWS THAT HE PREACHED THERE WITH MUCH LABOR INDEED,
ANE( ALSO WITH GREAT FRUIT, ALTHOUGH THE ODOR OF HIS PREACHING WAS TO
SOME AN OCCASION OF DEATH.
1. But I determined this with myself, that I would not come to you
again in sorrow.
2. For if I make you sorrowful : "who is there who may gladden me,
but he who is made sorrowful by me ?
3. And I wrote this same to you, that when I come, I may not have
sorrow on sorrow,* from those of whom I ought to rejoice ; being con
fident of you all, that my joy is that of you all.1
4. For out of much tribulation and anguish of heart I wrote to you
with many tears : not that ye should be saddened, but that ye might
know, what love I have more abundantly towards you.2
5. But if any one hath caused sorrow, he hath not grieved me : but
in part, that I may not burden all of you.3
6. Sufficient for such a one is this rebuke4 which is made by many.
7. So that on the contrary ye should rather forgive" and comfort him,
lest perhaps such a one be swallowed up with overmuch sorrow.5
8. Wherefore I beseech you to confirm your love towards him.
9. For to this end also did I write, that I may know the proof of
you,6 whether ye be obedient in all things.
10. And to whom ye have forgiven anything, I also : for even I, whatd
I have forgiven, if I have forgiven anything,7 for your sakes8 have I
forgiven it, in the person of Christ,9

4 That you all sympathize, — share in my joy.
2 This manifestation of tender affection was calculated to win all hearts. The severity of the apostle is
likened by St. Cbrysostom to that of a father, who is forced to subject his child to some surgical operation;
but grieves for the infirmity, and for the pain caused in its cure.
3 " I know, he says, that you have shared my indignation and pain at what has happened, and the crime
in part has grieved you all. I say, in part, since you have grieved, no less than I." St. Chrysostom.
4 This may mean the censure pronounced by the local authority, in compliance with the order of the
apostle, or the general reproaches of t.he faithful.
6 Become despondent and broken-hearted.
6 Have a proof— know experimentally. , Whatever I have forgiven.
8 For their consolation and spiritual advantage.
9 By his authority he ordered the penitent to be restored to the communion and society of his brethren :
" Christ, as it were, commanding it, which particularly determined their assent,'for they feared lest in ne
glecting to do so, they should fail to grant what redounded to His glory." St. Chrysostom.
a The conjunction is better omitted in English. b ,G. P. — V. D. E. F. G.
c Lit. give gratuitously — graciously. Also infra v. 10.
i G. P. '¦ to whom I forgave it." V. A. B. C F. G. Lat. fathers, critics.

SECOND CORINTHIANS III. 571
11. That ye may not be circumvented by Satan :10 for we are not
ignorant of his devices.
12. And when I was come to Troas for the gospel of Christ, and a
door" was opened to me in the Lord,
13. I had no rest in my spirit, because I found not Titus my brother,11
but bidding them farewell, I went forth into Macedonia.
14. Now thanks be to God, who always maketh us triumph in Christ
[Jesus],1 and manifesteth the odor of His knowledge12 by us in every
place :
15. For we are the good odor of Christ unto God in those who are
saved, and in those who perish :
16. To some indeed an odor of death unto death :13 but to others an
odor of life unto life. And who so fit2 for these things ?"
17. For we are not as many," adulterating10 the word of God, but in
sincerity, but as of God, before God, we speak in Christ.

CHAPTER III.
THE APOSTLE DOES NOT NEED THE PRAISE OF MEN, SINCE THE FRUIT OF HIS PREACH
ING COMMENDS HIM SUFFICIENTLY: FOR THE MINISTERS OF THE NEW TESTAMENT,
AND OF THE SPIRIT, OUGHT TO BE MORE HONORED THAN THOSE OF THE OLD TES
TAMENT AND OF THE LETTER. HE STATES THAT THE JEWS STILL HAD THE VEIL
ON THEIR EYES IN THE READING OF THE SCRIPTURES, WHICH IS TAKEN AWAY BY
FAITH IN CHRIST.
1. Do we begin again to commend ourselves? or do we need (as
some)1 letters of commendation to you, ora from you ?2

10 Lest he cast some into despondency, and corrupt others by pride.
11 He expected him on his return from Corinth. Not finding him, he feared that his delay had been occa
sioned by the disturbed state of the Corinthians, to whom he deferred going, and set out for Macedonia.
13 The saving knowledge of Christ is a fragrant odor unto life.
u Through their perverse dispositions.
•* Who so fit to preach Christ, as the apostle and his fellow-laborers? No one is of himself adequate to
the duties of the sacred ministry, but God made them capable.
16 This may here mean the many teachers then at Corinth.
16 Lit. "huckstering." It implies an allusion to the practice of low dealers, who adulterate the goods
whieh they sell, to increase their profits. "We shall not imitate the pseudo-apostles, who put many things
forward as their own : for this is to huckster, to adulterate wine, or to sell for money what should he given
gratuitously." St. Chrysostom.
1 The apostle appears to allude to certain false teachers, who, in place of personal merit, relied much on
commendatory letters which they had obtained.
2 Our best commendation. "What commendatory letters might accomplish to gain for us reverence, this
you do, when seen and heard, for the virtue ofthe disciples is the ornament ofthe teacher, and recommends
him more effectually than any letter.'* St. Chrysostom.
e Supra 16 : 9. f G. P. —
5 G. P. "who is sufficient?" a G. P. "of commendation."

572 SECOND CORINTHIANS III.
2. Ye are our epistle, written in our hearts,3 which is known and
read by all men :4
3. Ye being manifestly declared to be the epistle of Christ,5 minis
tered6 by us, and" written not with ink, but with the spirit7 of the living
God, not in tables of stone, but in fleshy tables of the heart.8
4. Andsuch confidence we have through Christ to God :
5. Not that we are sufficient to think anything9 of ourselves,0 as of
ourselves, but our sufficiency is from God :10
6. Who also hath made us fit ministers of the New Covenant ; not in
the letter," but in the Spirit :12 for the letter killeth,13 but the Spirit
giveth life.
7. But if the ministration of death14 formed with letters on stones,
was glorious, so that the children of Israel could not behold the face of
Moyses, for the glory of his countenance which is made void ;15
8. How shall not the ministration of the Spirit be more glorious ?
9. For if the ministry of condemnation is glory : much more the
ministry of justice aboundeth in glory.
10. For that which was glorified, was not glorious in this respect, by
reason of the excellent glory.16
11. For if that which is made void, is through glory;17 much more so
that which abideth, is in glory.
12. Having therefore such hope, we use much confidence :18
13. And not as Moyses put a veil on his face,4 that the children of
Israel might not steadfastly behold his face,6 which is made void ;19
3 This is added to show the tender lore with which he emhraced them. " We always haTe you in our
heart, and we proclaim to all your good actions." St. Chrysostom.
4 All men could see the Corinthians, who were converted by the preaching of the apostle.
5 Ye being manifested as the letter of Christ: or, it being manifest that ye are, &c. "He calls them the
letter of Christ, because the law of God was inscribed on their minds." St. Chrysostom.
9 " As Moses engraved the law on stones and tablets, so we impressed them on your souls : wherefore he
says : * ministered by us.' In this respect they agreed, for thoBe were written by God, and these by the
Spirit." Idem. 4 The influence of the Divine Spirit is meant.
8 By communicating to them the knowledge and love of Divine truth.
9 The apostles of themselves were not capable of devising means to win assent to supernatural truth.
10 The conversion of men must be ascribed not to the reasoning powers of their instructors, but to the
grace of God, who blesseB their ministry.
11 Not consigned to writing, nor engraven on stone. The apostles were made fit ministers of a covenant
inscribed on the mind and heart by Divine grace.
13 By the grace of the Holy Spirit directing the apostles, and enlightening the minds of the faithful.
is « gy i the ietter,' he here understands the law, which punishes transgressors : by the Spirit, the grace
which through baptism gives life to those who were in sin." St. Chrysostom.
14 Which gave occasion to death.
ls Which passes away : " Which ceases and ends." St. Chrysostom. *
10 What was deemed glorious in the Mosaic dispensation was not truly glorious, in comparison of the ex
cellent glory of Christ.
" The temporary economy of the law was accompanied with glory. ls Liberty of speech.
" Tbe veil with which Moses hid his face was a type of the inability of the Israelites to behold the Divine
mysteries. » G. P. — V. B.Arm.
= G. P. invert. V. A. C. D. B. V. G. Latin fathers, Lachmann.
i Exod. 34 : 33. e G. P. " to the end."

SECOND CORINTHIANS IV. 573
14. But their minds were blinded. For until this day the same veil
in the reading of the Old Testament,20 remaineth unremoved (because it
is made void in Christ).
15. But until this day, when Moyses is read, the veil is on their
heart. 16. But when he21 shall be converted to the Lord, the veil shall be
taken away.
17. And the Lord is the Spirit i22 and where the Spirit of the Lord
is, there is liberty.23
18. But we all, beholding the glory of the Lord, with an unveiled
countenance, are transformed into the same image from glory to glory,
as by the Spirit of the Lord.21

CHAPTER IV.
THAT THE WORD OF GOD HATH BEEN MANIFESTED BY THE SINCERE PREACHING OF THE
APOSTLES, TO ALL BUT THOSE WHOSE MINDS WERE BLINDED : THAT THE APOSTLES
SUFFER MANY AFFLICTIONS, YET NEVER SUCCUMB; AND MOMENTARY AFFLICTION
PRODUCES GREAT AND EVERLASTING GLORY.
1. Therefore since we have thea ministry,' as we have obtained
mercy, we faint not ;2
2. But we renounce the hidden things of shame,3 not walking in
craftiness, nor adulterating4 the word of God, but by the manifestation
of the truth, commending ourselves to every man's conscience5 before
God.

50 They are blinded and callous. *' He shows that they are in fault" St. Chrysostom, The Israelites
could not look on Moses, to the end of his life, although his radiant countenance was the image of a transient
cOTenant. 31 The people.
' 23 The Spirit spoken of above. " That is," says St. Chrysostom, " He also ie Lord."
23 Ereedom from ceremonial bondage, and from error and passion.
24 Christians contemplating Divine mysteries with enlightened faith, receive heavenly illumination, and
are sanctified by more intimate communications of the Holy Spirit : as those who viewed themselves in
mirrors of metal highly polished, had their faces illuminated by the reflected rays. Pure silver, as St. Chry
sostom remarks, exposed to the rays of the sun, reflects something of their splendor.
1 "For we have done nothing more than to act as mere ministers, and communicate the things given by
God." St. Chrysostom. •
s "We do not lose courage— do not give up.
3 Which are shameful.
* According to Bloomfield, it "denotes corrupting the word by impure admixtures of Gentile philosophy,
or Jewish tradition ; or by intermixing any opinions inconsistent with its purity, and introduced for the Sake
of private interest, or to flatter the passions and prejudices of men."
6 To the conscience of all men. "Not in appearance and show, but hy the very evidence of facts." St.
Chrysostom. a G. P. "this."

574 SECOND CORINTHIANS IV.
3. But if our gospel6 be hid, it is hid in those who perish :
4. In whom the god of this world,7 hath blinded the minds of the un
believers, that the light of the glorious gospel8 of Christ, who is the
image1" of God,9 may not shine to them.
5. For we preach not ourselves, but Jesus Christ our Lord : and
ourselves your servants through1* Jesus.
6. For God, who said that light should shine out of darkness,10 hath
shone in our hearts to give the light of the knowledge of the glory of
God,11 in the face of Christ Jesus.13
7. But we have this treasure13 in earthen vessels,14 that the excellence
of the power may be of God, and not of us.
8. In all things we suffer tribulation, but are not distressed :15 we are
perplexed, but not hopeless :
9. We endure persecution, but are not forsaken : we are cast down,
but not destroyed :
10. Always bearing about in our body the dying16 of" Jesus, that the
life also of Jesus may be manifested in our bodies. 17d
11. For we, who live, are always delivered unto death for Jesus, that
the life also of Jesus may be manifested in our mortal flesh.
12. Death then worketh in us, but life in you.18
13. And having the same spirit of faith,19 as it is written : I believe,
wherefore I speak :20e we also believe, wherefore we also speak :

s Doctrine — preaching.
1 Satan, who exercises a fatal influence oyer worldlings — the god whom men practically worship. He is
said to blind the mind, because he influences the will, and excites the passions, so as to pervert the judgment.
8 Of the glorious gospel — the gospel which declares His glory, " namely, that the croFS is the salvation of
the world, and its glory : that He who was crucified, will Himself come with great splendor." St. Chrysostom.
0 Not a mere resemblance, but the perfect "reflection of the glory of the Father — the substantial communi
cation of His own essence.
49 This reference to the creation is a beautiful illustration of the Divine power, by which the mind is en
lightened with the knowledge of revelation.
11 To enlighten us with the knowledge of the Divine glory.
13 As manifested through Him— in His Person.
13 Of Divine knowledge and grace.
14 " Our flesh is no better than an earthen vessel, exposed to so many accidents, to death, disease, changes
of atmosphere, and a thousand other causes of dissolution." St. Chrysostom.
15 Not without hope of escape. " We do not entirely fall away." Idem.
49 It expresses a dying state without actual death. The sufferings of the apostles were such that their
death might he expected at any moment. ."By their daily dying a kind of resurrection was exhibited. If
any one, he says, disbelieves that Jesus died, and rose again, let him look on us who die daily, and rise again,
and let him be persuaded of the resurrection." Idem.
17 That the triumph of Christ over death might be exhibited in the cheerful endurance of suffering by His
followers, and by their wonderful preservation.
18 " He does not speak of death, but of temptations, and of repose : for we, he says, are in dangers and
temptations, bnt you enjoy rest, having that life which is the fruit of these trials. We brave the dangers:
you enjoy tranquillity." St. Chrysostom.
19 The same spirit of faith was common to the apostles and the faithful generally, as also to the saints of
the Old Testament.
29 Faith impelled the apostles to proclaim the Divine truths.
b Heb. 1:3. bb G. P. " for Jesus' sake." V. A**. C. « G. P. + " the Lord." V. — B. critics.
i G. P. "body." e Ps. 115 : 10.

SECOND CORINTHIANS V. 575
14. Knowing, that He who raised upf Jesus, will raise up us also
with8 Jesus, and will set us with you.
15. For all things are for your sakes, that the abundant grace might
through the thanksgiving of many, redound to the glory of God.
16.- For which cause we faint not : but though our outward man
perish,21 yet the inward is renewed day by day.22
17. For our present tribulation, which is momentary11 and light,
worketh for us above measure exceedingly an eternal weight of glory :23
18. While we consider not the things which arc seen, but those which
are not seen. For the things which are seen are temporal, but those
.which are not seen are eternal.

CHAPTER V.
IN TH£_.CERTAIN HOPE OF GLORY TO COME, THE APOSTLES DESIRE TO BE FREED
FROM THE BODY, SINCE THEY CANNOT OTHERWISE ENJOY IT: BUT BEING ALWAYS
DESIROUS TO PLEASE CHRIST, THE JOST JUDGE OF ALL, THEY' AFFORD THEIR DIS
CIPLES AN OPPORTUNITY OF GLORYING IN THKM BEFORE THE ADVERSARIES; AND
DISCHARGING AN EMBASSY FOR CHRIST, THEY NO LONGER KNOW, ACCORDING TO THE
FLESH, EVEN CHRIST HIMSELF, WHOM THEY PREACH, AND BY WHOSE DEATH THE WORLD
HAS BEEN RECONCILED TO GOD.
1. For we know, that if our earthly house,1 this tent, be destroyed,2
we have a building3 from God, a house not built with hands, everlasting
in the heavens.
2. For in this also" do we groan, earnestly desiring to be clothed
over4 with our dwelling, which is from heaven :"
3. Yet so, if we be found clothed, not naked.5
4. For we also who are in this0 tent- do groan, being burdened ; be-

31 "The body is scoured, it is beaten, it suffers numberless injuries." St. Chrysostom.
23 The spirit is strengthened "with faith, hope, courage."
33 These terms admirably set forth the greatness of heavenly glory.
1 This earthly dwelling like a tent — the body in which the soul dwells.
2 Pulled down and demolished, as an old house.
3 The place prepared by Divine bounty for each servant of God.
* As with a garment. The glorified state is represented under the images of a splendid mansion, and a
rich garment. , We know by faith that the pulling down of our earthly tent will be- followed by our admission
into the everlasting courts, if no obstacle exist on our parts.
6 The disembodied spirit may be termed naked. Those who survive at the end of the world may be clothed
over with glory. All, however, will pass through the gate of death.
IG.P. + " the Lord." V. B. B Q. P. " through." V. A. B. St. Jerome.
a P. "our light affliction, which is but for a moment."
a P. — V. B. critics. b Apoc. 16 : 15.
c G. P. " this." V. C. D. P. G. fathers, versions.

576 SECOND CORINTHIANS V.
cause we would not be stripped, but clothed over,6 that what is mortal
may be swallowed up by life.7
5. And He who formethus8d for this same thing is God, who6 hath
given us the pledge of the Spirit.9
6. Therefore we are10 always confident, knowing that whilst we aref
in the body, we are absent from the Lord :
7. (For we walk by faith, and not by sight.) '
8. But we are confident, and have an earnest will rather to be absent
from the body, and to be present with the Lord.
9. And therefore we endeavor, whether absent or present, to please
Him. 10. For we must all be manifested before the'judgment-seat of Christ,
that every oneE may receive the proper things of theh body,11 according
as he hath done, whether good or evil.
11. Knowing therefore the fear of the Lord,12 we persuade men,13 but
we are manifest to God. And I hope also that we are manifest in your
consciences.14 12. We commend not ourselves again to you, but we give you^ occa
sion to glory for us, that ye may have it for those who glory in appear
ance, and not in the heart.
13. For whether we be transported in mind,15 it is for God, or sober-
minded,16 it is for you.
14. For the love17 of Christ1 constrainethus :18 because we thus judge
that if one died for all, then all were dead :19
9 We have a natural repugnance to death, and wish to be invested with immortality, without this painful
process. 1 That the mortal element of our nature may yield to the living principle, which will give us immortality.
8 "He here shows that these things were designed of old, for not at the present was it so decreed, hut
when from the beginning He formed us of the earth, and created Adam : for He did not create him that he
might die, but to make him immortal." St. Chrysostom.
9 The internal grace of the Holy Spirit. Some had miraculous gifts likewise. Both served as assurances
of future glory to the devout believer. " God thereby made Himself debtor of tho whole." Idem. ,,
10 The apostle, strengthened by the grace of the Holy Spirit, looked forward with confidence to the glory
of a future life.
11 " Let us suppose, theu, that it is already present, and let each one search into his own conscience, and
imagine that the Judge is at hand, and that all things are laid open and exposed." St. Chrysostom.
43 Having certain knowledge of those truths which inspire fear.
13 We labor to persuade men of our sincerity. " Knowing, therefore, these things, namely, that awful tri
bunal, we do all in our power to give no hold on us, or scandal, or any occasion to suspect evil of us." St.
Chrysostom. " He trusted that they were entirely convinced of his sincerity.
15 Such transports of zeal were branded as madness by his adversaries.
18 Calm and moderate in his language, with a view to their advantage.
17 The love of Christ for us — the love which we owe Him in return.
49 " It does not suffer us to be at rest ; it excites and impels us to undertake labors for your salvation." St.
Chrysostom. 49 Tbe lost state of the whole human family, and the universal character of the atonement of Christ, are
here strongly expressed.
i G. P. " He that hath wrought us."
e G. P. " also." V. B. C. D. F. G. Syr. Arm. Ital. Orig. Iren.
I P. " at home." V. " Sumns." Bloomfield remarks, " that ' at home' suggests an idea the very opposite to
that which the apostle always affixes to human life."
g Rom. 14 : 10. h G. <5ia. V. Arm. Mia. Or. Grotius. i P. V. "God." C. Syr. Chrys.

• SECOND CORINTHIANS VI. 577
15. And CHRlSTk died for all : that they also who live, may not now
live to themselves, but to Him who died for them, and rose again.20
16. Therefore henceforth we know no man according to the flesh.21
And though we have known Christ according to the flesh :22 yet now
know we no more.
17. Therefore if any man is in Christ,23 he is a new creature i1 the
old things are passed away : behold all things are made new.24
18. But all things are from God, who hath reconciled us to Himself
through"1 Christ, and hath given us25 the ministry of reconciliation.
19. Since God indeed was in Christ, reconciling the world to Him
self, not imputing to them their sins,26 and He placed in us the word of
reconciliation. 20. For Christ therefore we are ambassadors, as though God did
exhort by us. For Christ we beseech you, be ye reconciled to God.
21. Him, who knew no sin, He hath made sin27 for us, that we might
be made the justice28 of God in Him.

CHAPTER VI.
HE EXHORTS THEM NOT TO NEGLECT THE GRACE WHICH THEY HAD RECEIVED, SHOWING
THEM HOW MUCH HE LABORED TO RENDER HIMSELF A WORTHY MINISTER OP GOD,
AND ADMONISHING THEM TO KEEP APART FROM THE SOCIETY AND INTIMACY OF UN
BELIEVERS. 1. And we working* together with Him do exhort, that ye receive
not the grace of God in vain.
•jo They must live to Him by faith and obedience.
21 With gross and earthly feelings.
23 "The phrase, 'according to the flesh,' when applied to Christ, means to be subject to natural changes,
such as thirst, hunger, fatigue, sleep. 'Not according to the flesh,' means to be free from these changes: for
He is to come to judge the world in the flesh, but impassible and immortal." St. Chrysostom.
23 " Whoever believes in Him, has passed to a new state of being : for he is born anew of the Spirit." St .
Chrysostom. 34 "Behold the soul is new, for it is purified, and the body new, and the worship new, and the promises
new, and the covenant, and life, and table, and robe, and all things entirely new : for instead of the earthly
Jerusalem, we have received the city from above: instead of the visible temple, we behold the spiritual edi
fice : instead of tables of stone, we have those of flesh : instead of circumcision, baptism : instead of manna,
the body of the Lord: instead of water from the rock, blood flowing from His side: instead of the wand of
Moses or Aaron, the cross: instead of the land of promise, the kingdom of heaven: instead of numberleai
priests, one High Priest : instead of a material lamb, a spiritual lamb." St. Chrysostom.
26 "He here shows the dignity of the apostles, declaring the great charge committed to them, and the
excess of Divine love." St. Chrysostom.
36 Pardoning them — blotting out tbe handwriting which stood against them.
37 The Jews called the victim by the name ofthe object for which it was offered.
28 That we might be made just in His sight. St. Chrysostom, however, presses the terms literally. "It is
the very justice of God, since it is not of works ; for no stain can be found in them who are justified by grace,
all sin being cancelled." * G. P. " lie."
1 G. P. Martini so renders V. Isaiah 43 : 19 ; Apoc. 21 : 5.
m G. P. + "Jesus." V. A. B. critics.
a G. P. "as workers together with Sim." 1 Cor. 3 : 9.

578 SECOND CORINTHIANS VI. •
2. For He saith : In an acceptable time I have heard thee, and in
the day of salvation1 1 have helped thee. Behold now is the acceptable
time, behold now is the day of salvation.
3. Giving no offence1 to any one," that ourd ministry inay not be
blamed :2
4. But in all let us present3 ourselves as ministers of God0 in much
patience, in tribulations, in necessities, in distresses,
5. In stripes, in prisons, in tumults, in labors, in watchings,4 in fast
ings,5 6. In chastity, in knowledge,6 in long-suffering, in sweetness, in the
Holy Spirit,7 in charity unfeigned,
7. In the word of truth, in the power of God, by the armor of justice
on the right hand, and on the left,8
8. By glory and dishonor, by evil report and good report : as de
ceivers and true ; as unknown and known.
9. As dying, and behold we live : as chastened, and not killed :9
10. As sorrowful, yet always rejoicing: as needy, yet enriching
many :10 as having nothing, and possessing all things.11
11. Our mouth is open to you, 0 Corinthians, our heart is enlarged.12
12. Ye are not straitened in us : but ye are straitened in your own
bowels.13 13. But having the same recompense,1(1 1 speak as to my children: be
ye also enlarged.
14. Bear not the yoke with unbelievers.15 For what fellowship hath

1 " Affording to no one cause of complaint or censure." St. Chrysostom.
3 Scoffed at, censured. The apostle carefully avoided what might attach even Blight censure to his ministry,
that his exhortations might be the more effectual.
9 Commending ourselves, or showing ourselves as true ministers of God.
4 These may have been induced by the alarm in which they lived, or by solicitude for the instruction of
the faithful. "He intimates the labors which he underwent, running to and fro, and working for his support,
or passing the -nights in teaching, or labor." St. Chrysostom.
8 During the rage of persecution, it was often impossible to obtain food. St. Chrysostom, however, under
stands him of voluntary fasts, and admires his zeal. " He did not neglect to fast, although his sufferings far
outweighed many fasts."
G " Wisdom granted by God, which is truly knowledge." St. Chrysostom.
7 Under His influence and guidance.
8 By spiritual weapons to ward off evil, and to accomplish good.
3 Often exposed to death, yet wonderfully escaping.
10 With spiritual gifts, or with alms.
11 The providence of God supplying them with all necessaries.
123 " We Bay all things to you with freedom, as to our beloved children; we dissemble nothing, we keep
oack nothing." St. Chrysostom.
13 These are put for the affections. You have suffered your affections to be warped and narrowed. You
.have yielded to unjust prejudice, or suspicion. " Observe a reproach sparingly made, as is usual with those
who love." Idem.
'¦" The same heavenly reward is prepared for all, although not in the same degree. He exhorts them to
cherish enlarged affections. '
19 This is a prohibition of intermarriage with unbelievers.
t> Isaiah 49 : 8. c G. P. " in anything." 1 Cor. 10 : 32.
a G. P. "the." V. D. E. F. G. Syr. fathers. el Cor. 4:1.

SECOND CORINTHIANS VII. 579
justice with iniquity ? Or what communion is there between light and
darkness ?
15. But what agreement is there of Christ with Belial ?16 or what
portion hath the believer with the unbeliever ?
16. And what agreement hath the temple of God with idols ? For
ye are the temple of the living God,f as God saith : I will dwell in
them, and walk among them, and I will be their God, and they shall be
My people.5
17. Wherefore go out from among17 them,1' and be ye separate, saith
the Lord, and touch not the unclean.
18. And I will receive you, and I will be to you a Father,18 and ye
shall be My sons and daughters, saith the Lord Almighty.1

CHAPTER VII.
THE AFOSTLE SHOWS HIS GREAT AFECTION FOE THE CORINTHIANS, AND HIS JOY AMIDST
HIS SUFFERINGS, ON LEARNING THE CORRECTION OF THE DISORDERS THAT WERE
AMONG THEM, AND THE GOOD THAT RESULTED FROM THE SORROW WHICH HIS LETTER
HAD CAUSED.
1. Having therefore these promises, beloved, let us cleanse ourselves
from all defilement of flesh and spirit,1 perfecting holiness2 in the fear
of God.
2. Receive us.3 We have wronged no man, we have injured no man,
we have overreached no man.
3. I speak not to your condemnation :* for wea have said before that
ye are in our hearts to die together, and to live together.
4. Great is my confidence towards you, great is my glorying for you,
I am filled with consolation, I abound with joy inb all our tribulation.
5. For even when we were come into Macedonia, our flesh had no
rest, but we suffered all tribulation :° from without, combats f within,
fears.0 16 St. Chrysostom takes it to mean Satan. n The wicked.
Iff " See how the prophet long ago foretells the present exaltation, the regeneration by grace.'' St. Chry.
sostom. 1 External and internal. "Let us not handle impure things, for this is the defilement of the flesh: nor
things which defile the soul, for this is the defilement of the spirit.1' Idem.
2 Aiming at perfect holiness.
3 Give us place in your affections. Listen to our admonitions.
4 He does not intimate that they were generally guilty of immorality.
9 Opposition, violence, persecution. 6 Apprehensions of impending calamities.
f 1 Cor. 3 : 16, 17 ; 6 : 19. s Lev. 26 : 12.
b Isaiah 52 : 11. i Jer. 31 : 9.
» G. P. " I." b in the midst of.
c P. " we were troubled on every side."

580 SECOND CORINTHIANS VII.
6. But God, who comforteth the lowly, comforted us by the coming of
Titus. 7. And not only by his coming, but also by the consolation, with
which he was comforted7 in you, relating to us your desire,8 your weep
ing, your zeal for me,9 so that I rejoiced the more.
8. For although I saddened you by the letter, I do not regret it : al
though I did regret,10 seeing4 that the same letter saddened you (al
though for an hour11). ,
9. Now I rejoice : not because ye were made sad, but because ye were
made sad to penance.12 For ye were saddened according to God, that
in nothing ye may suffer damage from us.
10. For the sorrow which is according to God, worketh penance
unto salvation unfailing,6 but the sorrow of the world* worketh13 death.
11. For behold this very thing, that ye were saddened according to
God, how great carefulness it worketh in you : yea excuse, yea indig
nation, yea fear, yea desire, yea zeal, yea punishment !14 in all things ye
have showed yourselves to be guiltless5 in theh matter.15
12. Therefore, although I wrote to you, I did it not for him who did
the wrong, nor for him who suffered,16 but to manifest our care which
we have for you17
13. Before God : therefore we were comforted. But in our conso
lation1 we rejoiced more abundantly for the joy of Titus, because his
spirit was refreshed by you all.
14. And if I gloried somewhat to him concerning you, I am not
ashamed ; but as we spake all things to you in truth, so also our glo
rying, which was to Titus, is found a truth,
15. And his affections are more abundantly towards you : remem-

1 On his visit to Corinth. ,
9 Their eagerness to see the apostle.
9 Their zeal for his honor, and readiness to fulfil his mandates.
10 His judgment as to the necessity and propriety of the measure was unchanged.
11 For a short time.
13 He rejoices at the result of this temporary Borrow, the conversion of the chief delinquent, and a general
return to fervor.
13 It breaks down the spirits, and often brings on an untimely end. " Sadness hath killed many, and there
is no profit in it."
11 The pain which they felt at the reproaches of the apostle made them solicitous to defend themselves from
all participation in the crime, and to manifest indignation and horror at its commission. They feared the se
vere exercise of his authority, they were eager to satisfy him, zealous to remedy the evils complained of, and
severe in their punishment.
" The case of the incestuous man. Some take it for purity in general.
10 The father of the delinquent.
17 The apostle was influenced by zeal for the general good.
'G.P.« for I perceive." B. f3\era on.
e G. P. " not to be repented of." I Eccl. 30 : 25.
S P. "clear." 1> 1 Thess. 4 : 6.
• G. P. " we were comforted in your comfort." V. B. C. D. E. G. Syr. Eth. Arm.

SECOND CORINTHIANS VIII. 581
bering the obedience of you all, how with fear and trembling'8 yc re
ceived him.
16. I rejoice, that in all things I have confidence in you.

CHAPTER VIII.
HE EXHORTS THEM TO GIVE ALMS CHEERFULLY TO THE POOR OF JERUSALEM, COM
MENDING THE MACEDONIANS, AND HOLDING FORTH THE EXAMPLE OF CHRIST, ADMO
NISHING THEM THAT THEY SHOULD NOW DO ACCORDING TO EACH ONE'S ABILITY
WHAT THEY HAD LONG PURPOSED TO DO : AND HE PRAISES THOSE WHOM HE SENDS
TO GATHER THE ALMS.
1. And we make known to you, brethren, the grace of God, which
is given in the churches of Macedonia :
2. That in a great trial of tribulation they had abundance of joy,"
and their deep poverty abounded to the riches of their liberality.
3. For, according to their power, I bear them witness, and beyond
their power they were willing,
4. With much entreaty beseeching1 usb the grace and participation of
the ministry, which is performed towards the saints.
5. And not as we hoped : but they gave themselves first to the Lord,
¦ then to us by the will of God.2
6. So that3 we entreated Titus, that as he began, so he would also
finish in you this grace also.4
7. But as in all things ye abound in faith, and speech, and knowledge,
and all diligence, moreover also in your love for us, that ye abound in
this grace also.
8. I speak not as commanding, but by the zeal of others, proving
also the sincerity of your love.6
9. For ye know the grace6 of our Lord Jesus Christ, that being
rich, He became poor for you, that through His poverty ye might be
rich.7 18 With reverence and awe, as one commissioned by the apostle.
1 They asked as a favor to be allowed to share in the good work.
2 They were ready to do whatever good the apostle suggested.
3 Encouraged by this unexpected success, the apostle urged Titus to visit anew the Corinthians, and com
plete the good work begun among tbem.
* Charitable work. " This is a great good and a gift of God, and when performed, it assimilates us, as far
as possible, to God." St. Chrysostom.
* Stimulating them by the example of the Macedonians.
6 Condescension, goodness.
' "By riches ho here moans the knowledge of piety, the cleansing of sins, justice, sanctification, the num
berless blessings which Christ bestowed on us, and which He is ready to bestow." St. Chrysostom.
a G. P. "the abundance of their joy and their deep poverty abounded." V. contrasts their joy with their
affliction, and extols their generosity on account of their poverty.
b P. + " that we would receive the gift." Critics reject this clause.

582 SECOND CORINTHIANS VIII.
10. And herein I give counsel, for this is useful to you, who from
last year have begun not only to do, but also to be willing.8
11. But now perform it also in deed, that as there is readiness to
will, so likewise there may be performance, out of that which ye have.9
12. For if the will is ready, it is accepted, according to that which
it0 hath, not according to that, which it hath not.10
13. For not that others may have ease, and ye distress, but by an
equality. d
14. At the present time let your abundance supply" their want, that
their abundance also may be a supply for your want, that there may be
equality, as it is written :f
15. He who got muchj did not abound : and he who got little, did
not want.11
16. But thanks be to God, who gave the same zeal for you in the
heart of Titus,
17. For, indeed he accepted the solicitation :12 but being more zeal
ous, of his own will he went to you. ,
18. We have sent also with him the brother, whose praise is in the
gospel through all the churches :13
19. And not only, but also he was chosen5 by the churches our
fellow-traveller for this grace which is administered by us'4 to the glory
of the Lord, and ourh eager will :
20. Avoiding this, lest any man should blame us in this fulness,15
which is ministered by us.
21. For we provide good things not only before God,1 but also before
men,16 22. And we have sent with them our brother also,17 whom we have

9 They had commenced with a willing heart, and purposed to continue it.
9 Out of their actual means.
10 Our good will is estimated according to our means. No one is expected to do more than is in his power.
11 This was said of the manna. The apostle takes occasion from it to show, that God wishes the wants of
others to be supplied from our abundance.
12 He acted on the suggestion of the apostle.
13 Luke or Barnabas. St. Chrysostom thinks that the latter is meant, inasmuch as he accompanied St.
Paul to Jerusalem with the alms of the faithful.
14 This charity which was dispensed by the apostle.
16 "Lest anyone should suspect us, he says, or have any occasion of complaint against us, as if we embezzled
any of the funds intrusted to us, on this account we sent them, not one only, but two and three." St.
Chrysostom. 49 It is our duty to regulate our conduct, so as to give no occasion of just censure.
17 It is not known who he was.
c G. P. " a man." V. B. C. D. E. F. G. Wakefield.
i G. Chrys. P. connect with what follows. e p. " may be a supply."
I Ex«d. 16 : 18.
s The term is here employed in its classical meaning for an election by show of hands. Titus was chosen
to take charge of the alms in conjunction with Paul. V. uses: " ordinatus est." G. is elsewhere used for the
rite of ordination. Acts 14 : 22.
1 G. P. " your." V. B. critics. i Horn. 12 : IT.

SECOND CORINTHIANS IX. 583
often found diligent in many things : but now far more diligent, with
much confidence in you,18
23. Whether for Titus, who is my companion and helper towards you,
or our brethren, the apostles19 of the churches, the glory of Christ.2"
24. The manifestation of your charity, and of our glorying for you,
show therefore to them1' before the churches.

CHAPTER IX.
HE CONTINUES TO EXHORT THEM TO GIVE ALMS CHEERFULLY AND ABUNDANTLY, WARN
ING THEM NOT TO FEAR WANT, BUT TO TRUST IN DIVINE PROVIDENCE : AND HE
ENUMERATES THE VARIOUS FRUITS OF ALMSGIVING.
1. For concerning the ministry,1 which is done for the saints, it is
superfluous for me to write to you.
2. For I know your readiness, for which I boast of you to the Mace
donians. Since even Achaia2 is ready from the past year, and your
zeal hath provoked many.3
3. But I have sent the brethren, that what we glory in concerning
you, may not be made void4 in this respect, that (as I said) ye may be
ready :
4. Lest if the Macedonians come with me, and find you unprepared,
we (not to say, ye) blush in this confidence."
5. Therefore I thought it necessary to desire the brethren, that they
would go before to you, and prepare this blessing5 already promised,
that this be so ready, as a blessing, not as avarice.6
6. But this I say : He who soweth sparingly, shall reap also spar
ingly : and he who soweth in blessings, shall reap also of blessings.7
7. Every one according as he hath determined11 in his heart, not from
sadness,8 or necessity : for God loveth the cheerful giver.0

18 Great confidence that they would be charitable and docile, and receive Titus and his companions
becomingly. 19 Messengers. w Their charity and zeal gave glory to Christ.
1 The charitable offering made to the distressed faithful.
3 The whole province. 3 To imitation.
4 Contradicted by the fact. 5 Gifts were so styled.
9 As a free gift, not as an exaction.
4 As the harvest is proportioned to the seed sown, so the reward of almsgiving is commensurate to Chris
tian generosity.
8 With reluctance. li G. P. + "and." V. B. critics.
a G, P. " in this same confident boasting." V. Syr. Calvin, critics. Infra 11 : 17.
b G. P. "purposeth." V. B. E. P. G. Lat. fathers. c Eccl. 35 : 11.

584 SECOND CORINTHIANS X.
8. And God is able to make all grace9 abound in you, that in all
having always all sufficiency, ye may abound to every good work,10
9. As it is written : He hath distributed,4 he hath given to the poor :u
his justice'2 remaineth forever.
10. And He whp giveth seed to the sower, will give8 bread also to
eat, and multiply your seed, and increase the fruits of your justice :13
II. That being enriched in all things, ye may abound to all libera
lity," which produceth through us thanksgiving to God.
12. For the ministry of this office15 not only supplieth the wants of
the saints, but even aboundeth through many thanksgivings inf the Lord,
13. Through the trial of this ministry,16 glorifying God in the obedi
ence of your confession,17 unto the gospel of Christ, and the liberality
of communication18 to them, and to all,
14. And in their prayer19 for you, longing after you20 on account of
the eminent grace of God in you.
15. Thanks be to God for His unspeakable gift.

CHAPTER X.
HE BEGINS TO DECLARE HIS AUTHORITY, AND THE LABORS "WHICH HE UNDERWENT FOR
CHRIST, ON ACCOUNT OF THE PSEUDO-APOSTLES, WHO, BY DEPRECIATING HIM AND PRO
CLAIMING HIM AS ABJECT, PREVENTED THE FRUIT OF HIS PREACHING.
1. Now I Paul myself beseech you1 by the meekness and modesty2
of Chbist, who in presence indeed am lowly among you, but absent am
bold towards you.3
9 Temporal blessings as well as spiritual. "This means to heap wealth on you, that you may abound in
all such munificence." St. Chrysostom.
10 Almsgiving draws after it a Divine blessing, which increases the means of doing good. " I ask, he says,
these things for you, that you may give to others : he did not say give, but abound in giving." Idem.
11 The Psalmist describes the just man as prosperous, notwithstanding the constant exercise of almsgiving.
He distributes alms; he gives to the poor; his beneficence is unfailing.
12 Justice, in Scripture, often denotes humanity, beneficence. The latter member bears a similar meaning
to the former, after the manner of Hebrew poets. The alms of the just man are frequent ; the rewards of
them are oftentimes here experienced in the increase of wealth, but the eternal recompense is unfailing.
13 The apostle encourages them to hope for an increase of wealth, as a fruit of charity, to enable them to
do more good.
14 Lit. "simplicity." "By simplicity he here means munificence." St. Chrysostom.
1S This exercise of charity is not only a relief to the suffering members of Christ, but an occasion of glory
to God, through the many thanksgivings offered to Him.
16 The trial of charity gave occasion to glorify God for their obedience and consistent profession of the
gospel of Christ, and their generous offerings to their distressed fellow-members.
11 For their obedience and faith, of which their almsgiving was an evidence.
18 Their generous alms. " The prayer of others for their advancement in virtue.
20 Having an affectionate regard for them— desirous to see them.
* To act conformably to the Christian maxims. s The terms are nearly synonymous.
3 These are the observations of his enemies, who contrasted his lowly personal appearance, with the lofty
tone ofhis writings.
d Ps. Ill : 9. e G. P. optative. V. B. critics. t G. P. "to God." B. 46, "to Christ."

SECOND CORINTHIANS X. 585
2. But I beseech you, that when present I may not be bold with the
confidence with which I am thought to be bold against some, who judgea
of us as if we walked according to the flesh.4
3. For though we walk in the flesh,5 wc war not6 after the flesh.
4. For the weapons of our warfare are not carnal,7 but mighty to
God8 for the destruction of fortresses,9 destroying counsels,10
5. And every height that exalteth itself against the knowledge of
God,11 and bringing into captivity every thought to the obedience of
Christ,1* 6. And having in readiness to revenge all disobedience,13 when your
obedience is fulfilled.14
7. Seeb the things according to appearance.15 If any man hath confi
dence in himself that he is Christ's,16 let him think this again with him
self, that as he is Christ's, so also are we.
8. For, even if I shall glory somewhat more of our authority, which
the Lord hath given us for edification, and not for your destruction,17
I shall not be ashamed.
9. But that I may not be thought, as it were, to terrify you by letters ;

* As acting from motives merely human, using worldly means for accomplishing his objects.
s Living in tho body, like other men. 6 The Christian is engaged in a spiritual warfare.
1 Such as men employ: "wealth, glory, power, eloquence, severity, influence, flattery, dissimulation, and
other like means." St. Chrysostom.
8 Before God, and by His aid. " We have not made them such, but God ; for since they were scourged,
persecuted, and subjected to numberless sufferings, which showed their weakness, he points to the Divine
power, saying: they are powerful to God; for this shows nis power, since the victory is won by means like
these." Idem.
9 " He thus designates Grecian pride, and the force of sophisms and syllogisms." Idem.
10 The devices of men. ll All false principles of philosophy.
a The mind must embrace revealed truth without reserve, and give to God unqualified assent. " Inas
much as the mention of bondage was painful, he speedily explains the figure, saying: 'in obedience to
Christ,5 from bondage to liberty, from death to life, from perdition to salvation." St. Chrysostom.
« k xhis revenge," sayB Calvin, " is founded on the word of Christ : ( Whatever ye shall bind on earth, shall
be bound also in heaven.' For although God does not hurl his thunderbolt immediately on the issuing of
the sentence of His minister, the judgment nevertheless is ratified, and will be executed in due time."
11 The apostle insinuates that he is anxious to postpone the exercise of just severity against obstinate offen
ders, until others shall have recovered Divine favor by a return to obedience. " Seeing his own children
mixed up with strangers, he feels moved to strike, but abstains, and represses his anger, until the others go
aside, that he may strike them only." St. Chrysostom.
15 The apostle reproaches them for being led away by appearances. " What, he says, is this ? you judge men
from appearances, from carnal, corporeal things." St. Chrysostom. The rivals of the apostle loved display
and ostentation.
M These false teachers boasted of their being ministers of Christ, to whom they professed devoted attach
ment. They alleged His authority in support of all their measures. The apostle does not undertake directly
to controvert their pretensions; but he contents himself with insisting that his own claims are at least
equal : afterwards he shows that they are far superior.
17 The end to which the exercise of ecclesiastical authority is directed, is to build up the Church, by pro
moting faith and piety, not to destroy souls hy unnecessary severity. Punishment is not designed, but the
correction of delinquents. "For this, then, we have received power, that we may edify. But if any one re
sist, and contend, and become unmanageable, we shall use the other power, casting him away, and crushing
him." St. Chrysostom. a P. " think of us." V. Calvin.
b G. "Do ye look on things after the outward appearance?"

586 SECOND CORINTHIANS X.
10. For the letters,18 they say, are indeed weighty, and strong, but
the bodily presence weak, and the speech contemptible :
11. Let such a one consider, that such as we are in word by letters,
when absent, such also in deed, when present.
12. For we dare not class ourselves, or compare ourselves, with some
who commend themselves : but we0 ourselves measure ourselves by our
selves, and compare ourselves with ourselves.19
13. But we will not glory beyond measure; but according to the
measure of the rule,20 d by which God hath measured to us, a measure to
reach even to you.21
14. For not, as if we reached not to you, do we stretch ourselves for
ward :22 for we are come as far as to you in the gospel of Christ.
15. Not glorying beyond our measure in other men's labors :23 but
having hope that when your faith is increased, we shall be magnified6 in
you according to our rule abundantly,24
16. To preach the gospel even to those places which are beyond you,
not to glory in another man's rule, in things prepared.25
17. But let him who glorieth/ glory in the Lord.26
18. For not he who commendeth himself.is approved ; but he whom
the Lord commendeth.

18 Ho is not known to have written more than once to the Corinthians; but his letters to various churches
were communicated. Besides, the expression denotes the tone and character ofhis writings.
19 He did not seek to enter into a contest about merits and prerogatives with false teachers, but was con
tent with the consciousness of his own rightful claims.
30 Allusion is made to a rule, line, or scale, used in measuring. God allotted to tho apostle the field of his
labors. " As one measuring out a vineyard to husbandmen, so He hath marked our limits." St. Chrysostom.
21 The Corinthians were specially in his charge; he had preached the faith to them.
33 As one endeavoring to pass his proper limits.
33 Not claiming praise, as the pretenders, for success where others had labored before. " He blames them
severely for boasting immoderately, and claiming praise for the labors of others : for whilst all the labor was
performed by the apostles, they sought glory for their success." St. Chrysostom.
31 " I hope, he says, that you progressing, our rule shall be further extended, so that we shall preach tho
gospel still further." Idem.
3a " We shall proceed forward, preaching and laboring, not boasting of labors which others have performed."
Idem. 39 The apostle refers all glory to G-od. He mentions his labors merely to silence his adversaries. (: He said
these things through no desire of human praise, but to strengthen the disciples." Idem.
» B. P. " they measuring themselves in themselves, and comparing themselves with themselves, are not
wise." A. — " are not wise." MSS. vary.
d Eph. 4 : 7.
o P. " enlarged by you." r Jer. 9 : 23 ; 1 Cor. 1:31.

SECOND CORINTHIANS XI. 587

CHAPTER XI.
ON ACCOUNT OF THE FALSE APOSTLES WHO PERVERTED THE PREACHING OF PAUL,
FEARING FOR THE CORINMIANS, HE SnoWS WHY HE RECEIVED NO CONTRIBUTION
FROM TUEM TO HIS SUPPORT: THEN IN ORDER TO SHOW THAT MORE CONFIDENCE
SHOULD BE PLACED IN HIM THAN IN THEM, HE ENUMERATES HIS TITLES TO RESPECT,
AND ESPECIALLY THE SUFFERINGS WHICH HE ENDufiED IN PREACniNG THE CHRIS
TIAN FAITH, AND HIS LABORS AND CARES.
1. Would tp God you could bear a little of my folly,1 but even bear
me :
2. For I am zealous for you with godly zeal.2 For I have espoused3
you to one man,8 to present a chaste virgin4 to the Christ.
3. But I fear, lest as the serpent5 seduced Eveb by his subtilty, so
your thoughts be corrupted [and fall away] from the simplicity which is
in the Christ.6
4. For if he who cometh, preach another Christ,0 whom we have not
preached ; or ye receive another Spirit, whom ye have not received ;
or another gospel, which ye have not accepted, ye would suffer him
rightly.7 5. For I think that I have done nothing less than the great apostles.8
6. For, although rude in speech,9 yet not in knowledge, but in all
things we are made manifest to you.10
7. Or did I commit a sin, humbling myself,11 that ye might be ex
alted ?12 because I preached to you the gospel of God gratuitously ?
8. I stripped other churches, taking support for your service.
1 To state his own claims to confidence, was not really folly, since it proceeded from no vain self-compla
cency, hut from zeal for their salvation. " It is manifest even to the dullest, that he does not say those things
through love of glory." Idem. ',
3 I love you with Divine affection. I am anxious to preserve you incorrupt.
3 The original term signifies to adapt, or prepare, as matrons who trained virgins, guarding their morals
that they might enter with purity into the marriage state. It may also be used of espousals. The whole
Church is a virgin : for Paul addresses all, both married men and women.
4 By faith and obedience.
5 As the instrument of Satan.
9 The integrity of faith.
1 They would have had some pretext for their non-reBistance to these teachers, if another Savior were an
nounced to them, another Spirit given, another gospel or doctrine proclaimed: but they were wholly inex
cusable in listening to men, who professed to adore the same Savior, and yet corrupted His doctrine. "Inas
much as they adopting some external wisdom, trifled on Divine doctrines, he remarks, that if they proposed
anything further, and proclaimed another Christ, who should have been proclaimed, hut had been neglected,
they would justly have borne them." St. Chrysostom.
8 This may refer to the pretenders, who regarded themselves as great apostles. St. Chrysostom, however,
understands it of Peter, James, and John.
9 As alleged by them. The apostle cares not to controvert the statement.
10 He refers to the Corinthians, as knowing him thoroughly.
11 To the condition of a mendicant, dependent on the charity of others.
13 By tbe knowledge of Divine truth, and the gifts of grace.
a Schleusner includes this clause in a parenthesis, and connects the verbs : " I am zealous to present you."
b Gen. 3:4. « G. P. " Jesus." V. A.

588 SECOND CORINTHIANS XI.
9. And when I was with you, and in want, I was burdensome to no
one: for that which was wanting. to me the brethren who cj,me from
Macedonia supplied'; and in all things I kept and will keep myself from
being burdensome to you.
10. The truth of Christ is in me,13 that this glorying shall not be
broken off in me14 in the countries of Achaia.
11. "Wherefore? because I love you not? God knoweth.
12. But that which I do, I will also do, that I may cut off the occa
sion ot those who wish an occasion, that wherein they glory," they may
be found even as we.
13. For such false apostles are crafty workers, transforming them
selves into apostles of Christ.16
14. And no wonder, for Satan himself transformeth himself into an
angel of light.17
15. It is, therefore, no great thing, if his ministers be transformed
as ministers of justice,18 whose end shall be according to their works.19
¦ 16. Again I say, let no man think that I am foolish, otherwise take
me as foolish, that even I may glory a little.
17. That which I speak, I speak not according to God,20 but as in
folly in this matter of glorying.21
18. Since many glory after the flesh,22 1 also will glory.
19. For ye willingly suffer the foolish,23 whereas ye yourselves are
wise.24 20. For ye suffer if any one bring you into bondage,25 if a man de
vour you,26 if a man take,27 if a man exalt himself,28 if a man strike you
on the face.29

49 This is an appeal to Christ by way of oath.
14 Shall not be stopped, by deviating from that course.
16 He practised this disinterestedness to take from these pretenders all occasion of censure. "They boasted
of what was not the fact. A good man does not claim praise of things which he does not possess, but not
even of those which he has." St. Chrysostom.
16 Claiming to he such, and speaking as they might be expected to speak.
17 There is au allusion to the appearance assumed in the garden of Eden.
18 Holiness.
19 Their deception shall not succeed — they shall be exposed and punished.
20 Self-praise is not generally conformable to the Divine will, but it becomes such according to the disposi
tion of the speaker.
31 To the injury of religion. " To glory according to the flesh, is to glory in external things, — birth, wealth,
learning, circumcision, Hebrew ancestry, public esteem." St. Chrysostom.
32 In order to silence them, he gloried as men were wont; but he was animated by the Spirit of God.
39 Those false teachers.
34 As citizens of a great seat of civilization, they were presumed such.
35 " He reproaches the Corinthians with their great servility, since they subjected themselves without
measure to them." St. Chrysostom.
23 Devour your substance. ,
34 Yonr property. " Act haughtily.
38 Insult you grossly. The apostle alludes in general terms to the treatment which they received from
the teachers, and to which they patiently submitted, through a misplaced reverence. <: He does not mean
that they actually struck them on the face, but that they treated them with contempt and dishonor." St.
Chrysostom.

SECOND CORINTHIANS XI. 589
21. I speak according to dishonor,30 as though we had been weak in
this respect.4 Wherein any one is bold (I speak foolishly),31 1 am bold
also. 22. They32 are Hebrews, I also: they are Israelites, I'also : they are
the seed of Abraham, I also.
23. They are ministers of Christ (I speak as foolish), I more so : in
many more labors, in prisons more frequently, in stripes above measure,
in deaths33 often.
24. From the Jews I received five times forty stripes34 save one.8
25. Thrice I was beaten with rods,55' once I was stoned/ thrice I
suffered shipwreck,11 a night and a day have I been in the deep,36
26. In journeyings often, perils of rivers, perils of robbers, perils
from my nation, perils from the Gentiles, perils in the city, perils in
the wilderness, perils in the sea, perils among false brethren :37
27. In labor and distress, in watchings often, in hunger and thirst,
in fastings often, in cold and nakedness :38
28. Besides the things that are without,89 my daily charge, the care
of all the churches.40
29. Who is weak,41 and I am not w%ak ? who is scandalized,42 and I
do not burn ?43
30. If I must glory, I will glory in the things which concern my
weakness.44 31. God, even' the Father of our Lord Jesus Christ, who is blessed
forever, knoweth that I do not lie.45

80 In a manner bearing the appearance of weakness and vanity.
31 '• He calls it boldness and folly to speak anything great of oneself, even in case of necessity, to teach us
to avoid it carefully." St. Chrysostom.
33 The false teachers boasted that they were of the race .of Abraham, of the most ancient and chosen stock.
The Ammonites and Moabites were also of Hebrew origin, being descendants of Lot : they were not Israel
ites, or of the race of Abraham.
33 In imminent danger of death.
34 The law forbade more than forty stripes. To avoid its violation the Jews confined the punishment to
thirty-nine. 99 The scourging inflicted by the Romans is thus distinguished from the Jewish flagellation.
99 On the deep sea, perhaps clinging to some plank.
31 From false professors of Christianity.
33 In times of persecution he suffered many wants and great exposure.
39 Molestation from the enemies of the faith, or various events and duties,
49 Of those especially which he had founded, and of all by sympathy.
44 It ordinarily means physical infirmity, but here it seems to denote moral weakness. The apostle felt
sympathy for all such, and thus seemed to regard their weakness as his own. " As if in the same suffering,
as if in the same infirmity, I am disturbed andagitated." St. Chrysostom.
42 u As if he himself was the Church spread throughout the world, he was tortured for each member." Idem.
49 His zeal made him indignant at the cause of ruin presented to his weak brother.
44 Here the term means sufferings incident to man. "You see that he does not anywhere glory in mira
cles, but in persecutions and trials." Idem.
"s This oath shows the importance of the statement about to be made. $
d G. P. — • Deut. 25 : 3.
I Acts 16 : 22. S Ibid. 14 : 18.
a Ibid. 27 : 11. ' " And." Supra 1:3; Eph. 1 :-3.

590 SECOND CORINTHIANS XII.
32. At Damascus the governor46 of King Aretask guarded the city of
the Damascenes,1 to apprehend me :
33. And through a window, in a basket, was I let down by the wall,
and so I escaped his hands.

CHAPTER XII.
HE RELATES THE DIVINE VISIONS WITH WHICH HE WAS FAVORED FOURTEEN YEARS
BEFORE, AND THE STING OF THE FLESH WHICH HE SUFFERED, SHOWING THAT THE
CORINTHIANS FORCED HIM TO PRAISE HIMSELF, WHILST HE OUGHT RATHER TO HAVE
BEEN PRAISED BY THEM, ON ACCOUNT OF THE SERVICES WHICH HE RENDERED THEM,
FOR WHOSE SALVATION HE IS STILL READY TO BE SACRIFICED J BUT HE FEARS, LEST
COMING AMONG THEM HE FIND SOME OF THEM STILL ENGAGED IN DISSENSIONS, AND
OTHER VICES.
1. If I must glory (it is not indeed expedient),1 a but I will come to
the visions and revelations of the Lord.
2. I know a man in Christ,2 above fourteen years ago (whether in
the body I know not, or whether out of the body I know not,3 God
knoweth), such an one caught up to the third heaven.4
3. And I know such a man (whether in the body, or out of the body,
I know not, God knoweth),
4. That he was caught up into paradise :5 and heard secret words,6
which it is not allowed for man to utter.7
5. For such an one8 1 will glory : but for myself I will not glory,
but in mine infirmities.9
6. For, although I would glory, I shall not be foolish : for I will say
the truth ; but I forbear, lest any man should esteem me beyond what
he seeth in me, or heareth something11 from me.10
49 Ethnarch.
1 In itself it was not expedient to glory, but in the actual circumstances it became necessary. This is a
transition to another subject of spiritual exultation.
3 A Christian man— a man who as a servant of Christ was thus favored. He speaks thus indirectly of him
self, as the whole sequel shows.
3 From the extraordinary nature of his ecstasy, he was unable to state whether he was temporarily with
drawn from the body.
4 The place of beatitude is so called to distinguish it from the firmament and atmosphere.
9 Thia name is here given to the state of the blessed. The garden of Eden presented but a faint foretaste
of its delights.
8 Secret things — Divine mysteries.
4 Which cannot be uttered in human language.
8 As Divinely favored.
8 Sufferings incidental to human nature.
10 Lest any one should form an exaggerated conception of his sanctity or privileges, beyond what was ob-
k Ibid. 9 : 24. i G. P. " desirous." V. — B. B. D. Syr. Arm.
3 G. P. "It is not expedient for me doubtless to glory." V. MSS. Lachmaun.
t> G. P. — D». E. F. G. Schott.

SECOND CORINTHIANS XII. 591
7. And lest the greatness of the revelations should lift me up, a thorn
in my flesh,11 an angel of Satan, was given me12 to buffet13 me.'
8. For which cause I besought the Lord thrice,14 that it might depart
from me :
9. And He said to me : My grace is sufficient for thee : for power15
is perfected in weakness. Gladly, therefore, will I glory in mine in
firmities, that the power of Christ may dwell in me.
10. Wherefore, I take pleasure in mined infirmities,16 in contumelies,
in necessities, in persecutions, in distresses17 for Christ : for when I am
weak, then am I powerful.
11. I have become foolish,18 e ye have compelled me.19 For I ought
to have been commended by you : for in nothing am I less than those
who are kbove measure apostles :20 although I am nothing.
12. Yet the signs of my apostleshipf were wrought among you in all
patience, in signs and prodigies, and wonders.
13. For what is there that ye had less than the other churches, but
that I myself was not burdensome to you ? Forgive me this wrong. •
14. Behold thisg third time I am ready to come to you : and I will
not be burdensome to you. For I do not seek the things which are
yours, but you. For neither ought the children to treasure up for the
¦ parents, but the parents for the children.
15. But I will most gladly spend, and be spent for your souls :
although loving you more, I be loved less.21
16. But be it so : I did not burden you ; but being crafty, I caught
you with guile.
17. Did I overreach you by any of those whom I sent to you ?
18. I requested Titus,22 and sent with him the brother.23 Did Titus
overreach you ? walked we not in the same spirit ? in the same steps ?

vious to all, or what he expressly stated, it was permitted that he should be humbled externally as well as
in the spirit. St. Chrysostom remarks, that the apostles could not have succeeded in restraining the mul
titude from worshipping them, if they had not retained marks of human infirmity.
u This is most naturally understood of lust, which serves as an instrument and messenger of Satan. St.
Chrysostom, however, understands it of Alexander, Hymenseus, Philetus, and other opponents of sound
doctrine. 43 God is said to ordain what he permits. la To agitate and afflict him.
14 Oftentimes.
15 The Divine power is displayed in succoring human weakness.
10 Even in these humiliating temptations, which served to show the strength of Divino grace.
44 Straits, difficulties in the advancement of Christianity.
13 He was apparently foolish in setting forth his own prerogatives.
13 By giving ear to false teachers. "If they had not led you astray, and ruined you, I would not have
cared to utter these words." St. Chrysostom.
30 The pretenders who boasted of their own excellence.
21 In proportion to the ardor of his love for them, their coldness towards him increased.
32 To visit you. . 2a His name is not known.
c G. P. + "lest I should be exalted above measure." V. A. D. E. F. G. fathers, critics.
dG.P.-T.I.e. • G. P. + "in glorying." V. A. B. critics.
I G. P. " of an apostle." 6 G. P. " the." V. A. B. F.G. fathers, critics.

592 SECOND CORINTHIANS XIII.
19. Of oldh think ye, that we excuse ourselves to you ? We speak
before God in Christ :24 but all things, beloved, for your edification.
20. For I fear lest perhaps, when I come, I shall find you not such
as I would : and I be found by .you, such as ye would not, lest perhaps
contentions, rivalries, animosities, dissensions, detractions, whisperings,
swellings, tumults, be among you :
21. Lest when I come again, ;God humble me among you, 'and I
mourn many of those who have sinned before, and have not repented
for the uncleanness, and fornication, and lasciviousness which they have
committed.

CHAPTER XIII.
HE THREATENS THOSE WHO HAD SINNED, IN ORDER' TO EXCITE THEM TO PENANCE, LEST
COMING TO THEM DE BE FORCED TO CHASTISE THEM SEVERELY, BT THE AUTHORITY
. GIVEN HIM BY CHRIST, WHOSE POWER THEY SHOULD RECOGNIZE IN THEMSELVES J
AND HE ADDS A GENERAL EXHORTATION AND SALUTATIONS.
1. Behold3, this third time I am coming to you : in the mouth of
two or" three witnesses every word shall be established.1 °
2. I before told, and I foretell, as present though now absent,4 to
those who sinned before,2 and to all others, that, if I come again, I will
not spare.3
3. Seek ye4e a proof of Him, who- speaketh in me, Christ, who is
not weak in you,f but is powerful in you ?
4. For although He was crucified through weakness,6 yet He liveth
by the power of God. For we also are weak in Him ;6 but we shall live
with Him by the power of God in you.s

34 In accordance with the truth of Christ, as becomes His ministers.
1 The apostle intimates that he will proceed in judicial form, examining witnesses, and punishing those
whose guilt shall be fully established. „
3 Concerning whom he had already written.
3 Ho threatens to cut them off from communion.
4 "Since you wish to make trial whether Christ dwells in me, and you demand reasons, and you treat me
on this account as vile and despicable, and destitute of this power, you shall know that we are not destitute
of it, if you provoke its exercise, which God forbid." St. Chrysostom.
6 Through tt^e infirmity of the assumed nature. " He bore such things as presented the appearance of
weakness, thereby manifesting His power, since although He avenged not Himself, and repulsed not His
assailants, He was not effectually injured by them. The cross did not destroy life so as to impede His resur
rection, since He arose and He lives." Idem.
3 We are subject to suffering for His religion. " On account of preaching Him, and believing Him." Idem.
h G. P. "again." V. A.B. F. G. ' G. P. + " my."
3 G. P. — V. A. Ethiop. b p. V. Bengel. G. *oi.
3 Deut. 19 : 15; Matt. 18 : 16; John 8 : 17; Heb. 10 : 28.
i G. P. + "I write." V. MSS. critics. ¦= G. P. " Since yo seek." V. Or.
f Q. P. " to you ward." In your regard. s G. P. " toward you." V. B. E**. Arm. Chrys.

SECOND CORINTHIANS XIII. 593
5. Try yourselves, whether ye are in the faith : prove yourselves.7
Do ye not yourselves know, that Christ Jesus is in you?8 unless,
perhaps, ye'are reprobates.9
6. But I hope, that ye shall know, that we are not reprobates.10
7. And we pray God, that ye do no evil, not that we may appear
approved, but jjhat ye may do what is good, and that we may be as
reprobates.11 8. For we cannot do anything against the truth, but for the truth.12
9. For we rejoice that we are weak,13 and ye are powerful.14 And
this we pray for, your perfection.
10. Therefore I, being absent, write these things, that when present
I may not act severely15 according to the power, Avhich the Lord hath
given me for edification, and not for destruction.
11. As to the rest, brethren, rejoice,16 be perfect, be comforted, be
of one mind, have peace, and the God of peace and love will be with
you. 12. Salute one another with a holy kiss. All the saints salute you.
13. The grace of our Lord Jesus Christ, and the love of God,17 and
the communication of the Holy Spirit, be with you all. Amen.h

7 To those who question his power, he addresses these questions, appealing to their faith. " If you, who
are of tbe class of disciples, examine yourselves, you will perceive that Christ is in you : but if in you, much
more in your teacher : for if you have faith, Christ is also timong you." St. Ch rysostom.
8 Governing with authority by means of His ministers — confirming the faith hy miracles. St. Chrysostom
understands it in the latter way.
9 Those only who had fallen away from the faith, could doubt of his authority,
10 From his determination to punish crime, they would see the strength of his faith in Christ: besides, his
sincerity was manifest to them : " independently of this, he says, you must know our conduct, and that we
have Christ speaking and working in us." Idem.
11 His charity led him to care not that he should he censured, if their good could bo promoted. He disre
garded the calumnies of his enemies. " We pray that you may do good, that you may he always virtuous
and upright, and that we may be as it were reprobate, not exercising our awful power." Idem.
13 The apostolic power was limited to the support of truth and virtue. "If we find you virtuous, and
intent on expiating your sins hy penance, and full of confidence in God, we cannot, even if we wished, punish
you, for should we attempt it, God would not approve of it." Idem.
13 According to the statement of his adversaries.
" " Such they were regarded by their adversaries." Idem. The apostle rejoices in their alleged advan
tages, and prays for their increase.
16 By cutting off the delinquents from the communion of the Church.
18 He relieves them from the pain which his reproaches and threats may have occasioned, by words of en
couragement and kind wishes.
17 The Father is specially so styled, who is even named in the text used by St. Chrysostom ; but the Son
and the Holy Spirit are necessarily included in the term. The order in which they are here mentioned differs
from the relations of the Divine Persons. Probably Christ is here considered in His character of Redeemer,
God as the Triune Deity, and the communication ofthe Holy Spirit as His special gift.
h A. — critics, P. V. MS3. It is usual for St. Paul thus to conclude his prayer. G. P. add : " The second
epistle to the Corinthians was wTitten from Philippi, a city of Macedonia, by Titus and Lucas." Critics. —

38

PREFACE
TO THE EPISTLE TO THE GALATIANS.

The Galatians, a colony from Gaul, established in Asia Minor, be
tween Cappadocia and Phrygia, about three centuries before the Chris
tian era, were converted by the preaching of St. Paul, about the year
52 or 53. He subsequently visited them, and by his exhortations con
firmed them in the faith," but the subtle reasoning of some Jewish
teachers, who insisted on the observance of the Mosaic rites, led some
of them astray. The news of their vacillation reaching the. apostle at
Ephesus, he wrote to them, rebuking them sharply for their inconstancy,
and recalling to their minds the proofs of his own mission, and the doc
trines in which he had instructed them. He strongly maintains that
the ceremonial law was temporary, as well as local in its character, and
that it is now altogether abrogated, so that salvation is attainable only
through faith in Christ our Redeemer. He declares that to submit to
circumcision is to contract the obligation to fulfil the entire law, and to
renounce the liberty and hope of salvation which Chkist has secured
for us. The more effectually to oppose the novelties which were intro
duced under the plea of the example of the chief apostles, he loudly
proclaims that he was divinely called to the apostleship, and instructed
by special revelation in the saving truths of the Gospel, and avers, that
in regard to doctrine, he owed nothing to the teaching of the other
apostles, with whom, nevertheless, he was found to harmonize perfectly,
on comparing his teaching with theirs. The boldness with which he
had resisted every attempt to force the Gentiles to adopt the legal ob
servances, is manifest from his reproof of Kephas, who is generally-
thought to be no other than Peter, the prince of the apostolic college.
The severity of his language to the Galatians, whom he designates as
senseless, for adopting as it were a new Gospel, by assenting to the
judaizing teachers, shows the greatness of their error, in admitting the
Mosaic law as an essential part of Christianity, contrary to the great

a Acts 13 :

596 PREFACE.
principle of faith, by which Jesus Christ is regarded as our Eedeemer
and Lawgiver. In no part of the writings of this apostle is Christian
liberty from the yoke of the law so powerfully asserted and vindicated.
Yet he fails not to inculcate the necessity of the evangelical virtues,
especially of charity, the offspring of faith. The Divine economy, by
which those of the race of Abraham were trained up to ceremonial ob
servances, is here unfolded, and the full revelation made by Jesus
Christ, in the maturity of the world, is shown to be conformable to the
wisdom of God, who by types and figures, prepared mankind for the
great display of His truth and mercy by His Son manifested in the
flesh. The time in which this letter was written is uncertain. Tertullian
states, that it was one of the earliest writings of the apostle : but the
facts which it records will scarcely allow us to give it a very early date.
It was written probably about the year 54 of Christ.

THE EPISTLE OF BLESSED PAUL THE APOSTLE

GALATIANS.

CHAPTER I.
THE APOSTLE REPROVES THE GALATIANS FOR ALLOWING THEMSELVES TO BE LED
AWAY FROM THE TRUTH, WHICH THEY HAD LEARNED FROM HIM, SINCE THIS ALONE
SHOULD BE MAINTAINED, HE HAVING LEARNED IT, NOT FROM MAN, BUT BY THE REVE
LATION OF CHRIST, AND TAUGHT IT AS STRENUOUSLY AS HE HAD BEFORE ASSAILED
IT. HE STATES HOW GOD HAD SET HIM APART TO ANNOUNCE THE GOSPEL.
1. Paul an apostle not from men,1 nor by man,2 a but by Jesus
Christ,3 and God the Father,* who raised Him from the dead :4
2. And all the brethren who are with me,5 to the churches of Galatia.6
3. Grace be to you, and peace from God the Father, and our Lord
Jesus Christ,
4. Who gave Himself for our sins, that He might deliver us from
the present wicked world,7 according to the will of our Godc and Father,8
5. To whom is the9 glory forever. Amen.

1 "The preaching had its origin and root from above." St. Chrysostom.
3 Not through human agency. His call to tbe apostleship was directly from God, through Jesus Christ,
who appeared to him on the way to Damascus. He was, nevertheless, ordained, but by the special order of
the Holy Spirit.
3 As man He was the agent of His Father in giving the apostolic commission. His Divinity is clearly de
clared by the apostle, as St. Jerome remarks, since Paul, who was sent hy Him, states that he was sent not
by man, but hy God. His human nature is also plainly asserted, since God the Father raised Him from the
dead. 4 The resurrection is referred to, in order to strengthen their faith. "Why is it stated that the Father
raised Him up? As He is said to do other things, which the Son Himself does. This is said partly to honor
the Father, partly through condescension to the weakness of the hearers." St. Chrysostom.
9 St. Jerome thinks that the apostle unites all in the address, to overcome the prejudices of the Galatians :
''for the consent and harmony of many have much weight for the correction of the people." It may, how
ever, be understood of his immediate fellow-laborers.
G There were already several churches in this province.
7 From the corruption which prevails among men.
a "Of God our Father." He willed our deliverance through the death of His Son.
3 That glory which is His through eternity,
a Acts 13 : 3. b Eph. 1:1. c 1 Cor. 1 : 3.

598 GALATIANS I.
6. I wonder that ye are so soon10 led away11 from Himd who called
you12 to the grace of Christ, unto another gospel :13
7. Which is not another, but there are some who trouble you, and
would pervert the gospel of Christ.
8. But although we,14 or an angel from heaven15 preach to you other
than16 that which we have preached to you, let him be anathema.17
9. As we have said before, so now I say again : If any one preach
to you other than that which ye have received, let him be anathema.
10. For do I now persuade18 men, or obey God ? or do I seek to
please men?19e If I yet pleased men, I should not be the servant of
Christ.20 11. For I make known to you, brethren, the gospelf which hath been
preached by me, that it is not according to man :
12. For neither did I receive, nor learn it21g from man ;h but by the
revelation of Jesus Christ.22
13. For ye have heard of my manner of life formerly in Judaism,
how I persecuted beyond measure the Church of God, and laid it waste,1

10 After his second visit.
11 Their perversion was in progress : "ye suffer yourselves to be led away."
12 St. Jerome: "from Christ who called you hy grace." Some, however, understand it: "from God who
called you by the grace of Christ."
13 "Giving the name of GoBpcl to error, they undermined the building with great ease." St. Chrysostom.
It is not probable that they professed to deliver a different gospel ; but by insisting on the legal observances,
they in effect preached a new doctrine.
14 In order to impress them more strongly with the unchangeable character of the revealed truths, he
wishes no credit to be given to himself, were he to preach anything contrary to what he first taught them.
" Lest any one should say, that through vain-glory he pressed his own doctrines, he anathematized himself.>s
Idem. 15 This supposition is directed to represent in the strongest manner the unchangeableness of doctrine. It
is, indeed, impossible that a heavenly spirit should teach error, but Satan sometimes appears as an angel of
light. lu Doctrine contrary to the apostolic teaching, or inconsistent with it. " If they disturb anything, let them
he anathema." Idem.
n Set apart from the faithful, excommunicated, accursed.
18 It means here to study to gain approval, to preach with a view to win assent by human artifice, to seek
to please. The following clause explains it. The apostle was charged with seeking to gain converts from
heathenism by setting aside the legal observances. He boldly pronounces anathema against any one, who
in any way departs from the doctrine preached from the beginning; and asks, can he be still supposed to act
with a view to popular favdr, and not rather from a sense of duty to God?
19 He did not seek to please men by any sacrifice of principle.
20 Had he been actuated by human interests or feelings, he would not have become a Christian, or a minis
ter of Christ. The divinity of Christ is plainly implied.
31 The term "receive" may be understood of the simple acceptance of doctrine; to learn implies study, hy
which the knowledge of it is acquired. The apostle insists on the revelation specially made to himself to
give his teaching more weight, he being a witness of what was so revealed to him, especially as it was con
trary to his previous viewB and feelings.
23 This, as St. Jerome remarks, is a splendid testimony of the Divinity of Christ. The revelation made by
Him was not from man, or by man : for although He was- man, His Divinity was its source.
d Infra 5 : 8 ; 2 Tim. 1:9. e G. P. -f " for." V. A. B. critics.
' 1 Cor. 15 : 1. g Eph 3 : 3.
h Supra v. 1. i Acts 9 : 21.

GALATIANS I. 599
14. And advanced in Judaism above many of mine age in my nation :
being more earnestly zealous for the traditions of my fathers.23
15. But when it pleased Him,k who set me apart from the womb of
my mother,24 and called me by His grace,
16. To reveal His Son in me,25 that I might preach Him among the
Gentiles ; immediately I did not consult flesh1 and blood,26
17. Nor went I up to Jerusalem to those who were apostles before
me,27 but I went into Arabia,28 and returned again to Damascus :
18. Then after three years29 1 went up to Jerusalem to see Peter,30
and stayed with him fifteen days ;
19. But other of the apostles I saw not, save James the Lord's bro
ther.31 20. And as to the things which I write to you, behold before God I
lie not.32
21. Afterwards I came into the parts of Syria and Cilicia.
22. And I was unknown by sight to the churches of Judea,33 which
were in Christ :
23. But they had heard only that he who once persecuted us, now
preacheth the faith which he once attacked.34
24. And they glorified God in me.

23 The traditions of the Pharisees, derived from their fathers.
31 This expresses the execution of the eternal counsel of God for his call to the faith and to the apostle
ship. Although it did not take full effect at that time, yet from the first moment of his existence it began to
he executed. St. Jerome says, that "it happens through the foreknowledge of God, that He loves before his
birth him who He knows will he just; and hates the sinner before he sins: but in such a manner that it
should not be otherwise, according as He knows that they will bo sinners, or just men. We, as men, judge
of what is present: He to whom what is to come already exists, passes sentence on the issue of thiDgs, not
on their commencement."
35 To manifest His Son to him, and to make Him known to others through his ministry.
35 The apostle did not Buffer human considerations to influence his determination: he did not take counsel
with men. " Flesh and blood" are used for men, especially such as are guided by natural or carnal views.
21 " He did not say these things through arrogance, but to show the authority of his own preaching." St.
Chrysostom. 28 Probably on private business, or to prepare in retirement for the exercise of the holy ministry.
39 ThiB includes the time spent in Arabia, which is not specified.
30 " Not," observes St. Jerome, " through a desire to learn, since both had the same Instructor, hut to pay
honor to one who was an apostle before him." St. Chrysostom remarks : " He did not say simply to see, hut
to become acquainted with Peter, as those say who visit great and magnificent cities."
31 " This James, surnamed the Just, was the first bishop of Jerusalem." St. Jerome. He was son of Al
pheus (Cleophas) and of Mary, cousin of the Blessed Virgin.
33 This is plainly an oath. St. Augustin observes : " An oath which is made not through the caprice of him
who swears, hut on account of the incredulity of him to whom it is made, is not a violation ofthe prohibi
tion; for we understand that our Lord forbade swearing, that each one should avoid it as far as depends on
him." 33 He was known only to the church of Jerusalem.
34 Sought to extirpate. k G. P. « God." V. B. F. G. 1 Matt. 16 : 7.

600 GALATIANS II.

CHAPTER II.
PAUL ALWAYS FREELY TAUGHT AMONG THE GENTILES THE TRUTH OP THE GOSPEL,
WITH THE APPROBATION OF THE CHIEF APOSTLES, WHO ADDED NOTHING TO HIS
TEACHING, BUT RECEIVED HIM AS A COMPANION. HE REPROVES KEPHAS OPENLY,
SHOWING THAT MAN IS JUSTIFIED NOT BY THE WORKS OF THE LAW, BUT BY FAITH
IN CHRIST.
1. Then after fourteen years,1 I went up again to Jerusalem with
Barnabas, having taken Titus also with me.
2. And I went upa according to revelation,2 and I laid before them3
the gospel, which I preach among the Gentiles, but apart4 to those who
seemed to be something,6 lest perhaps I should run, or had run in vain.6
3. But neither Titus, who was with me, being a Gentile, was com
pelled to be circumcised :
4. But on account of false brethren7 privily brought in, who came in
craftily8 to spy out our liberty,9'which we have in Christ Jesus, that
they might bring us into bondage :10
5. To whom we yielded not" in subjection,11 no not for an hour, that
the truth of the gospel may remain with you :12
6. But of those, who seemed to be something (what they at any time
were, it matters not to me :13 God accepteth no man's person),14 ° for
they who seemed to be something, added nothing to me."
1 After his conversion. He passes over another visit made much earlier to deliver alms, ahout Easter-time,
when James was beheaded, and Peter lay in prison (Acts 11 : 30) : his object being to show that he did not
derive his doctrine from any apostle. The council was held about the year of Christ 53.
3 He was urged by the faithful of Antioch, and at the same time Divinely moved to go up to Jerusalem,
with a view to maintain before the council the revealed doctrine, which he had hitherto preached,
3 In the council. 4 Privately. In his familiar conferences with the apostles.
s Who were eminent iu authority. The phrase is not meant to depreciate them.
G The image of one who runs out of the right course, and not towards the goal, is employed to represent a
teacher who deviates from sound doctrine. " lie did not need to learn that he had not run in vain, but he
wished that his accusers should be convinced." St. Chrysostom.
7 Professors of the faith, without its genuine spirit : " they observed attentively, and diligently inquired,
who were uncircumcised." Idem.
B In embracing Christianity, they designed to ingraft on it the legal observances. He refers especially to
those who disturbed the Christian community at Antioch.
8 Freedom from the law. l0 To the law.
11 The knowledge of their efforts made the apostle more unyielding. " Observe," says St. Chrysostom, " the
sublimity and force of the expression : for be did not say, in word, but in subjection, for they did not act with
a view to teach anything useful, but in order to subject and to enslave."'
13 And with the converts from heathenism generally, their liberty from Jewish rites being established.
13 In reference to the doctrine which he preached, it mattered not what station they held, since it did not
depend on human will or favor. " As if he said : I do not accuse nor censure these holy persons : tbey know
what they do, and they will answer to God for it: but what I am solicitous to show is, that they did not con
demn or correct what I had done, nor add anything as wanting, but praised and approved it." Idem.
11 So as to change His truth at the caprice of men in station.
lfi Changed or corrected nothing ofhis doctrine.
¦Acts 15: 2. b D. Iremnus, "we yielded." 1. 3, Adv. Haer. c. 13.
c Deut. 10: 17; Job 34 : 19; Wisd. 6:8; Eccl. 35: 15; Acts 10 : 34; Rom. 2:11; Eph. 6:9; Col. 3:25;
1 Pet. 1 : 17.

GALATIANS II. 601
7. But on the contrary "when they saw that the gospel of the fore
skin16 was committed to me, as that of the circumcision17 to Peter also :
8. (For He who wrought for Peter to the apostleship of circumcision,18
wrought for me also among the Gentiles),
9. And when they perceived the grace which was given me,19 James,
and Kephas,20d and John,21 who seemed to be pillars,22 gave to me and
Barnabas the right hand of fellowship,23 that we should go unto the Gen
tiles,24 and they unto the circumcision :25
10. Only they would that we should be mindful of the poor,26 which
same thing also I was careful to do.
11. But when Kephas was come to Antioch, I withstood him to the
face, because he was blamable.27
12. For before certain persons came from James,28 he did eat with
the Gentiles : but when they were*5 come, he withdrew and separated
himself,29 fearing those who were of the circumcision.30
13. And the other Jews dissembled31 with him, so that even Barnabas
was led away by them into that dissimulation.
14. But when I saw that they walked not uprightly to the truth of
the gospel, I said to Kephasf before all : If thou, being a Jew, livest
after the manner of a Gentile, and not of a Jew, how compellest thou32
the Gentiles to live as Jews ?33
m Directed to the uncircumcised Gentiles. " The same gospel addressed to the Jews.
1B This was the immediate object ofthe labors of Peter. His charge, however, embraced all the lambs and
sheep of Christ. Cornelius, the centurion, was received by him into the Church.
19 The blessing which accompanied his ministry among the Gentiles.
30 Some, so far back as Clement of Alexandria, thought that Kephas here mentioned was a disciple, not
the apostle : bub St. Jerome insists that he is the same, as no other is known to us. St. Chrysostom observes :
"Paul reproves, and Peter bears the rebuke, that the disciples, seeing their master silent under rebuke, may
learn more readily."
31 John is not mentioned Acts 15. aj Chief supporters of Christianity.
33 This was a token of friendship and co-operation.
31 To Antioch in the first place. 2S The Jews.
35 Of the Jews, who suffered much on account of the profession of Christianity.
3T For imprudence calculated to favor error : " it was a fault of conduct," says Tertullian, "not of doctrine."
L. V. contra Marcion. c. 3.
33 Probably his messengers. Their zeal for the legal observances went beyond bis enlightened discretion*.
23 Kephas withdrew from the society ofthe converts from heathenism, with whom he hod been on terms
of intimate familiarity.
"^Fearing the censure of those converts from Judaism, who had come from James. These did not probaJolyv-
reopen the question decided in the council; but viewed unfavorably all social familiarity with the uncireumr
cised. 31 They affected to hold it unlawful for a Jewish convert to be intimate with uncircumcised persons. "Be>-
not disturbed at this expression, for he does not use it to cast censure on Peter, but he employs the team, as
well suited to make an impression on tho hearers, who might improve by the rebuke of Paul." St. Chrysostom* .
33 He did not formally require tbem to do so, but by his manner of acting he put them under the necessity
of doing so, to recover his familiarity.
33 St. Augustin extols the humility of Peter. "The firmness and charity of Peter, to whom our Lord said,
thrice: 'Dost thou love Me? Feed My sheep;' disposed him to receive most cheerfully the rebuke ofthe-
junior apostle, for the salvation ofthe flock. For he who was rebuked was moi'e wonderful, and more diffi
cult to be imitated than his reprover."
* A. inverts. D. E. F. G. " Peter, James." Syr. Kephas. The Judaizers probably spoke aftea- thi&jnanner^ ,
preferring the Syriac name, and putting James first, as their chief patron.
e P. V. " he was." B. D. F. G. ' G. P. « to Peter." V. A. B. C.

602 GALATIANS II.
15. We are Jews by nature, and not sinners34 of the Gentiles.
16. But knowing, that man is not justified by the works of law,35 but
by faith in Jesus Christ ; even we have believed in Christ Jesus, that
we may be justified by faith in Christ, and not by the works of the
law : for by the works of the lawB no flesh shall be justified.
17. But if while we seek to be justified in Christ, we ourselves also
are found sinners, is Christ then a minister of sin ?36 God forbid.
18. For if I build again the things which I destroyed,37 1 make myself
a transgressor. 19. For by the law38 I am dead to the law,39 that I may live to God :
I am crucified40 with Christ.
20. But I live, now not 1 :41 but Christ liveth in me.42 But what I
live now in the flesh,43 1 live in the faith of the Son of God, who loved
me, and delivered Himself up for me.44
21. I cast not away the grace of God. For if justice be45 by the law,
then Christ died in vain.

34 The Jews considered the heathens as sinners, and themselves holy, as devoted to God. The apostle ob
serves, that be and bis colleagues were Jews by birth, not proselytes.
38 The Mosaic law is often designated without the article, as Winer observes. The text, however, might be
understood of law generally, since justification is not attainable by any works of any law, but through, faith,
with the other dispositions which proceed from it.
36 By submitting to the ceremonial law, which in its details was so difficult of observance, the believer sub
jected himself to sin, and made Christ in some measure accessory to his transgressions,
81 He uses the image of one who having pulled down a building, sets about erecting it anew after the eame
fashion. " The apostle destroyed pride which gloried in the works of the law  and so he would be a
prevaricator were he to build them up again, by saying that the works ofthe law justify without grace." St-
Augustin. 38 By experiencing his inability to observe the Mosaic law.
39 He renounced all hope of salvation through the law.
40 In spirit. 4l No longer according to felfish and human views.
13 Animating me by His Spirit.
43 Whatever share he took in human concerns was regulated by principles of Divine faith.
44 This is a beautiful application to himself of the general atonement.
*h If legal observances could take away sin, and give spiritual life, there would have been no need of a
Redeemer. g Rom. 3 : 20 ; Ps. 143 : 2.

galatians iii. 603

CHAPTER III.
THE HOLY SPIRIT WAS GIVEN TO ABRAHAM AS WELL AS TO HIS POSTERITY, NOT HY THE
WORKS OF THE LAW, BUT BY FAITH IN CnilIRT : THOSE WHO ARE UNDER THE LAW
ARE ACCURSED, SINCE SO ONE FULFILS IT, BUT CHRIST TAKING ON HIM THIS CURSE,
HAS FREED US FROM IT: THE PROMISES MADE TO ABRAHAM ARE FULFILLED THROUGH
FAITH, ALTHOUGH THE LAW, WHICH COULD NOT JUSTIFY, WAS GIVEN IN TIIE MEAN
TIME, AS A GUIItE,
1. 0 senseless1 Galatians, who hath bewitched you [not to obey the
truth],* before whose eyes Jesus Christ hath been set forth,2 crucified3
among you ?b
2. This only I would learn of you : Did ye receive the Spirit4 by the
works of the law, or by the hearing of faith ?5
3. Are ye so foolish, that havirig begun by the Spirit,6 yc would now
end by the flesh V
4. Have ye suffered so great things8 in vain? if yet in vain.9
5. He then who giveth you the Spirit, and worketh miracles among
you,10 doeth He it by the works of the law, or by the hearing of faith ?
6. [As it is written :] Abraham believed God,c and it was accounted
to him for justice.11
7. Know ye, therefore, that they who are of faith, the same are chil
dren of Abraham.
8. And the Scripture foreseeing12 that God would justify the Gentiles
1 The use of this epithet denotes fatherly freedom of reproof, according to the plainuess of ancient manners.
3 St. Jerome understands it of tbe lively representation made to them of the sufferings of Christ, for the
sins of men, in accordance with the prophecies: "of whose cross and passion, blows and stripes, the whole
choir of the prophets foretells."
3 In representation. " Why does he say, ' among you?' To show the strength of faith, which cau see even
things afar off." St Chrysostom.
* Internal grace, or rather miraculous gifts. St. Augustin observes : "The faith was preached to them by
the apostles, in which preaching they had doubtless experienced the coming and presence of the Holy Spirit ;
as at that time when men were newly called to the faith, the presence of the Holy Spirit was manifested by
sensible miracles,"
s By the acceptance of the gospel with faith.
G Spiritually — under the guidance and light of the Holy Spirit.
' By the carnal observances of tbe lawf
B "The Galatians had suffered much from Jews and Gentiles, all of which would have been iu vain, if they
forsook the faith of Christ, on account of which they suffered." St. Jerome. It may mean : have you re
ceived such favors in vain 1
3 Should they persevere in error. "If you will awake and recover yourselves, your past sufferings will not
hare been in vain." St. Chrysostom.
io "Have you been favored with so great a gift, and have you performed so many miracles, in consequence
of having observed the law, or because you embraced the faith." Idem.
11 Merit.
1J The Scripture is personified, as if it foresaw what is foretold in it. "The Scripture itself, namely, the
ink and parchment, which are without sense, cannot foreknow future events: but the Holy Spirit, and tho
sense which is concealed under the letter, foretold what should come to pass after many ages." St. Jerome.
1 B. — Origen, Jerome, Itala, critics, infra 5:7. V. P.
b A. B. C. versions, critics — V. P. G.
c Gen. 15:6; Rom. 4 : 3; James 2 : 23.

604 GALATIANS III.
by faith, announced before to Abraham : In thee all nations shall be
blessed.d 9. Therefore they who are of^faith, shall bee blessed with the faithful
Abraham. 10. For as many as are of the works of the law,13 are under a curse :14
for it is written :f Cursed be every one who doth not continue in all
things, which are written in the book of the law, to do them.
11. But that in the law no one is justified before God, is manifest, be
cause the just man liveth by faith. g
12. But the law is not by faith ;15 but he who doeth those things,
shall live in them.16h
13. Christ hath redeemed us from the curse of the law, being made
a curse17 for us : for it is written :* Cursed is every one, who hangeth on
the tree :18
14. That the blessing of Abraham might be through CnRiST Jesus
on the Gentiles, that we may receive the promise of the Spirit19 through
faith. 15. Brethren (I speak according to man20), though it be but a man's
covenant,21 yet if it be confirmed, no man disannulleth or addeth there
to.22 k
16. The promises were made to Abraham, and his seed. He doth
not say : and seeds, as if of many ; but as of one : and thy seed, which
is Christ.23

13 They who rely on the fulfilment of the law.
14 This curse served as a Divine sanction to enforce all the legal observances. The difficulty of practising
them all exposed men to fall under the curse.
1S The law promulgated by Moses, rested on the revelation made to him : but it chiefly regarded rites and
observances, besides the natural law.
10 St. Augustin understands this of corporal life, namely, exemption from that death, with which the trans
gressor was threatened. " His reward shall be, not to be punished with that death."
11 Accursed. Christ became, as it were, accursed, because He died as a malefactor on the cross. " Since he
who hung on the tree was accursed, and the transgressor of the law was accursed, it was not fit that He who
came to take away this curse, should fall under it, yet it was proper that He should submit to a curse instead
of it. He therefore embraced tbe one, and by it took away the other." St. Chrysostom.
18 Criminals expiating their crimes by an ignominious death, were objects of horror. Christ submitted to
this humiliation to expiate our sins. " He huDg on the tree," says St. Jerome, " that He might cancel the
sin which we had committed by the tree of the knowledge of good and evil. His cross turned the bitter
waters into sweet, and when cast into the stream, it drew to itself, and raised up the axe that was lost, which
had sunk to the bottom. Finally, He became a curse: He became, I say: He was not so born ; that the
blessings which were promised to Abraham, through His merits, might pass to the Gentiles, and the promise
of the Spirit might be fulfilled in us through faith in Him."
19 The Spirit which was promised— the gifts of the Spirit.
30 As men are wont to reason. He deduces an argument from principles acknowledged among men.
31 The original H. word is rather applicable to a covenant than to a last will, as St. Jerome remarks. It is,
however, here used in the latter sense.
22 Either "by death, or by some necessary formality.
33 Under the term "seed," the whole posterity of Abraham may sometimes be understood; but it is spe
cially referred to Ilim who was by excellence the Son of Abraham, for in Him, not in the entire race, all
nations were to be blessed. The apostle dwells on the use of the singular number, as of mysterious import,
d Gen. 12 : 3 ; Eccl. 44 : 25. e p. « are." V. B. f Deut. 27 : 26.
g Hab. 2:4; Rom. 1 : 17. h Lev. 18 : 5. i Deut. 21 : 23. k Heb. 9 : 17.

galatians iii. 605
17. And this I say, the covenant confirmed1 by God,m the law which
was made after four hundred and thirty years, doth not annul, so as to
make void the promise.24
18. For if the inheritance be by the law, it is no more by promise.
But God gave to Abraham by promise.
19. What then was the law ? It was put" because of transgressions,26
until the seed should come, to whom He had promised,0 it being26 or
dained by angels, in the hand of a mediator.27
20. Now a mediator is not of one i28 but God is one.29
21. Is the law then against the promises of God? God forbid. For
if a law had been given which could give life,30 truly justice would have
been by the law.
22. But the Scripture hath shutp up all things31 under sin,32 that the
promise by faith in Jesus Christ might be given to those who believe.
23. But before faith came, we were kept under the law, shut up unto
that faith, which was about to be revealed.33
24. Therefore the law was our leader34 q inr Christ, that we may be
justified by faith.
25. But, when the faith came, we are no more under a leader.

because, although the plural "feeds" was not usual, yet in the case of Abraham, from whom two lines of
children descended, it might have been used as in Sophocles' Oed. col. 599. Since all bis descendants were not
included in the promise, the use ofthe singular number was remarkable. The custom ofthe Hebrews to at
tach mysterious importance to each minute circumstance of the sacred narrative, warranted the apostle in
dwelling on this peculiarity of expression.
24 Which was made so long before, and entirely independent of it.
Si To prevent them, or to make them manifest. " Lest the Jews should live heedlessly, and fall into great
depravity, the law was laid on them as a bridle, to discipline and restrain them, and to prevent their trans
gressing, if not all, at least some of the commandments." St. Chrysostom.
25 The law was given by the agency of angels.
37 Through Moses.
38 A mediator acts between two parties, whose interests and feelings he seeks to bring into harmony. The
law was given through Moses, who pleaded with God for the people.
29 The promises of God, proceeding from His own goodness, do not imply the idea of a mediator ; God, who is
one, accomplishes what He promises. The apostle shows that the promises have no relation to tbe law, be
cause this implies the agency of Moses.
80 The law not having this life-giving power, there is no opposition between it and the Divine promises,
since it did not profess to do that which these proclaim.
31 All men and their acts.
32 Declared and manifested the general sinfulness of men. "The law accomplished these two things: it
taught those who observed it a moderate degree of virtue, and it led them to the knowledge of their sins."
St. Chrysostom.
33 The law hemmed in the Jews, and made them sensible that they were sinners, in order that on the mani
festation of Christ, the object of the promises, they might conceive faith in Him. " We must not imagine,"
says St. Jerome, " that the Scripture is the cause of sin, although it is said to have shut up all in sin ; but
the commandment, which is justly given, serves rather to manifest and rebuke sin, than to cause it, in like
manner as a judge who imprisons wicked men, is not the cause of crime, but he confines them, and by the
authority of his sentence, declares their guilt, leaving it to the clemency of the sovereign to pardon them, if
He will."
34 As a slave who waited on children, leading them, and watching over them.
1 G. P. « before." V. F. G. Cyr. Al. m G. P. + " in Christ." . V. A. B.
n G. P. "added." V. D*. F. G. fathers, critics. o G. P. "the promise was made."
P Rom. 3 : 9. The verb expresses the driving of an enemy into a position from which there is no escape.
q P. "schoolmaster." r G. P. " unto."

606 GALATIANS IV.
26. For ye all are children of God by the faith which is in Christ
Jesus. 27. For as many of you as have been baptized in Christ, have put
on Christ.353
28. There is neither Jew nor Greek : there is neither servant nor
freeman ; there is neither male nor female.36 For all of you are one in
Christ Jesus.
29. But if ye be of Christ, then are ye the seed of Abraham,4 heirs
according to promise.

CHAPTER IV.

BEFORE THE BIRTH OF CHRIST, THE JEWS, LIKE AN INFANT HEIR, WERE UNDER THE
LAW, AS UNDER A LEADER, BUT HE ENDEAVORS TO RECALL THEM FROM THE BONDAGE
OF THE LAW, SINCE THEY RECEIVED BY FAITH THE ADOPTION OF SONS; AND HE
MENTIONS WITH WHAT FERVOR THEY HAD BEFORE RECEIVED HIM AND HIS PREACH
ING ; AND AT THE SAME TIME HE ALLEGES THE TYPE OF THE SONS OF ABRAHAM,
DESIGNATING THE TWO COVENANTS : ON WHICH OCCASION HE SHOWS THAT THE PARTI
SANS OF THE LAW WILL BE CAST FORTH FROM THE INHERITANCE OF CHRIST.
1. Now I say : As long as the heir is a child,1 he difiereth nothing
from a servant,2 although he is lord of all :
2. But he is under tutors and governors,3 until the time appointed by
the father :4
3. So we also, when we were children, were serving under the ele
ments of the world.5
4. But when the fulness of time came,6 God sent His Son made of a
woman,7 made under the law,8
3b You have been incorporated into His mystical body, and made partakers of His privileges, as Son of God.
" Why did he not say : as many of you as have been baptized, are horn of God : for this served to show that
they were children of God: but be states it in a far more awful way: for, if Christ is the Son of God, and
you have put Him on, having the Son in you, and being made like to Him, you are made akin to Him, and
of the same character." St. Chrysostom.
38 These distinctions are merged in the eommon character of children of God. " What can be more awful
than these words? The Gentile and the Jew, even he who was before a slave, bears in himself the impress,
not of an angel or archangel, but of the very Lord of all, and exhibits Christ in himself." St. Chrysostom.
1 A minor.
3 In regard to the control of property.
3 These were two classes of domestics charged with the care of children. One was specially charged with
their care, as guardians ; the other had general charge of the household, and incidentally of the children.
4 Each father by his will determined the time of guardianship.
5 The rudiments of religion — the multiplicity of rites and observances. This may be understood of the
Jews. The Gentiles also served the visible world, mistaking its conspicuous parts for divinities.
6 The maturity ofthe human race.
1 The supernatural character of His conception, without human agency, is intimated. "He named the
holy and blessed mother ofthe Lord a woman, rather than a virgin; for it was not necessary that he should
always, as it were cautiously and timidly, style her a virgin, since woman marks rather tbe sex, thati sexual
intercourse." St. Jerome. 8 Of a Jewish mother.
» Rom. 6:3. t G. P. " and." V. A. C. D. E. versions.

galatians iv. 607
5. To redeem9 those who were under the law, that we might receive
the adoption of sons.10
6. And because ye are sons, God hath sent the Spirit of His Son"
into your" -hearts, crying: Abba, Father.'2
7. Therefore he is" no more a servant, but a son : and if a son, heir
also through God.c
8. But then indeed not knowing God, ye served those who by nature
are not gods.
9. But now, after ye have known God, yea, are known of God,13 how
turn ye again to the weak and needy elements,14 to which ye desire
again* to be in bondage?15
10. Ye observe days, and months, and times, and years.16
11. I fear you,17 lest perhaps I have labored in vain among you.
12. Be ye as I am,™ since I also was as ye :19 brethren, I beseech
you:8 ye have not injured me at all.20
13. And ye know how through21 infirmity of the flesh I preached to
you at the first i22 and yourf temptation in my flesh23

9 Buying slaves in order to set them free.
10 Enter into tbe possession of our privileges, as children who have attained to maturity.
11 The Holy Spirit, who is the Spirit of the Son, as well as of the Father, descends into the hearts of the
faithful, and moves them to pray.
42 Addressing God with filial confidence. St. Augustin observes : " It is easily understood that he used
two words of two different languages, having the same meaning, on account of the entire people, which was
called to the unity of faitb, from among the Jews and Gentiles."
13 Led by Him to the knowledge of Himself.
" Jewish rites, or heathenish practices.
49 The Galatians, although converts from heathenism, might be said to serve anew the elements of the
world, in embracing Jewish usages, which had some affinity with heathen modes of worship, or practices.
Their previous service to the elements — to material nature— had been idolatrous: they were now about to
regard them in an erroneous light. "Here, addressing such of the Gentiles as had believed, he says, that
even this is idolatry, even the observance of days, and that a heavier punishment awaits it, wherefore he
called them not gods by nature, but elements." St. Chrysostom.
49 As the law prescribed. " Some one," observes St. Jerome, " may say : If it be unlawful to observe days,
and months, and seasons, and years, that we incur the same guilt, observing the fourth day of the week, and
the Paraceve, and the Lord's day, and the Lent fast, and the festival of Easter, and the solemnity of Pente
cost, and various local festivals established in honor of the martyrs. To which it may he simply answered,
that we do not ohserve the same days as the Jews."
11 He feared for them. "Tou" is better omitted.
18 Free from attachment to Jewish rites.
" Attached to them.
39 He wishes to show, that his efforts to divert them from the ceremonial observances, spring from no un
kind feeling towards themselves, who had done him no personal injury.
34 Lit. "on account of." The appearance of the apostle was likely to disgust proud men. St. Jerome
states, that he is believed to have suffered some bodily affliction, when he first preached to the Galatians.
Some ofthe Corinthians despised him on account of it, but the Galatians received him with deep reverence.
St. Chrysostom and St. Augustin understand him to speak of the persecutions which he endured, notwith
standing which, the Galatians clung to him.
33 On bis first visit to them. He had visited them a second time before writing this letter.
23 The appearance and infirmities of tbe apostle were a trial to their faith. "Yet you were not scandal
ized, nor did you reject me on account of my sufferings and persecutions." St. Chrysostom.
a Critics: "our." P. V. » G. P. "thou art."
c G. P. "heir of God through Christ." V. A. B. Lachmann. MSS. vary.
i Ttakw avoiScv. V. denuo. It expresses the repetition of the worship, which in time past had been given.
e G. P. tr. to beginning of verse. ' G. P. "my." V. A. B. C*. D*. F. G.

608 GALATIANS IV.
14. Ye despised not, nor rejected;24 but received me as an angel of
God, as Christ Jesus.25
15. Where then is your blessedness ?26 For I bear witness to you,
that were it possible, ye would have plucked out your eyes,27 and given
them to me.g
16. Am I then become your enemy, because I tell you the truth?28
17. They20 are zealoush for you, not well ;30 but they would exclude
you,31 that ye may be zealous for them.32
18. But be ye rightly zealous* in a good thing always f3 and not only
when I am present with you.
19. My little children, of whom I am in labor34 again, until Christ be
formed in you.35
20. And I desire to be with you now, and to change my voice,36 for
I am doubtful of you.37
21. Tell me, ye who desire to be under the law, have ye not readk
the law?
22. For it is written : Abraham had two sons, one by a bondmaid,1
and one by a free woman.m
34 They did not despise the trial, but regarded it as providential. " When the apostle was persecuted, they
were put to trial whether to abandon him through fear, or embrace him with love. And (ye did not de
spise,' he says, ' since ye regarded that trial as useful, nor did ye refuse to share my danger.' " St. Augustin.
as Faith made them consider the apostle as speaking by the authority of Christ. It made them forget the
individual, that they.might think only on Him in whose name he appeared. He was more than a messenger
or angel of God.
M Which you had on your first conversion,
91 As it were parting with what was most precious. It was a proverbial mode of speech.
58 " He expresses doubt and astonishment, and seeks to learn from them the cause of the change. Is it
because I spoke to you the truth?" St. Ohrysostom. On his second visit, he appears to have stated in strong
terms their Christian liberty from the legal observances.
23 Those who excited the people.
30 The apostle had zeal for the faithful, according to God ; the innovators affected interest in their happi
ness, but insincerely and inordinately. " They envy you, wishing to make you carnal, who are spiritual."
St. Augustin. "They endeavor to deprive you of perfect knowledge, and to substitute false views, for no
other end than that they may occupy the place of teachers, so that you, who are now more elevated than they,
should sit as disciples." St. Chrysostom.
31 To deprive you ofthe liberty and privileges of Christians; as it were, to shut you out of the Church.
aa That you may become their adherents and supporters, in a party spirit.
33 The apostle urges them to cherish constant uniform zeal, whether he be absent or present. "He inti
mates that his absence was the cause of these disorders." St. Chrysostom. He is thought to play upon the
term, using it first for the interested and inordinate zeal of judaizing teachers, and afterwards for well-di
rected zeal.
31 This is an affecting image ofhis affliction at their partial defection, and his struggles to restore them to
correct sentimentB. "He brings them forth anew, on account of the dangers of seduction, by which he sees
them troubled." St. Augustin.
35 Until they be fully enlightened with His doctrine, and animated with His Spirit. " Until they reach the
measure ofthe age of the fulness of Christ, that they may no longer be moved by every wind of doctrine."
Idem. M St. Jerome compares him to a physician who has recourse to severe remedies, when milder ones have
been applied without success. St. Chrysostom explains it as if he wished to shed tears in their presence.
31 Pained at their erroneous views and course.
g Matt. 5 : 29. h 2 Cor. 10 : 1, 2.
i G. P. "it is good to be zealously affected." V. B. Ethiop. Damasc. Jerome.
k G. P. " do ye not hear the law ?" V. B. D. E. F. G.
1 Gen. 16 : 15. m lb. 21 : 2.

GALATIANS IV. 609
23. But he by the bondmaid, was born after the flesh ;38 and he by
the free woman, by promise :39
24. Which things are an allegory.40 For these are" two covenants :41
One indeed on° Mount Sinai, which gendereth to bondage, which is
Agar;12 25. Forp Sina is a mount in Arabia, which correspondeth with43 the
present Jerusalem,44 and is in bondage with her children.
26. But that Jerusalem which is above,45 is free ; which is ourq mother.
27. For it is written :r Rejoice, thou barren, who bearest not : break
forth, and cry, thou who travailest not, for many are the children of the
desolate one, rather than of her who hath a husband.46
28. But we, brethren, according to Isaac47 are children of promise.8
29. But as then he who was born according to the flesh, persecuted48
him who was according to the Spirit ; so now also.
30. But what saith the Scripture ? Cast forth the bondmaid, and
her son : for the son of the bondmaid shall not be heir with the son of
the free woman.'
31. Therefore, brethren, we are not children of the bondmaid, but of
the free woman :u with the liberty wherewith Christ hath made us free/

38 In the ordinary course of nature.
39 Conformably to prophecy.
49 The events were real, but types of future things. " What he says is this : this history not only declares
the facts which are recorded, but announces others." St. Chrysostom.
41 They are allegorically such.
43 Agar, the mother of Ismael, was a figure ofthe law given on Sina, which inspired servile fear, and pro
duced bondmen.
49 In figure.
" The synagogue.
45 She is from above, and the better portion of her members is there.
46 The Church of the Gentiles is thus addressed, in contrast with the synagogue. The comparative multi
tude of Christians over Jews is pointed to by St. Jerome as the fulfilment of this prophecy: "Throughout
the whole world the standard of the cross is raised, whilst we rarely meet with a Jew in our cities."
47 Christians are not the carnal descendants of Abraham, but his heirs, in like manner as Isaac, according
to the spirit of the promise made to him.
49 The conduct of Ismael must have been extremely insulting, or wicked.
a G. P. "the." V. — critics. oG. P. "from."
p G. P. " this Agar is Mount Sinai." V. C. F. G.
q G. P. "of us all." V. B. C*. D. E. P. G. Syr. Ar.
' Isaiah 64 : 1. • Bom. 9 : 8.
t Gen. 21 : 10. u G. P. end the chapter. V. B.
v John 8 : 36.

39

610 GALATIANS V.

CHAPTER V.
HE WHO SEEKS TO BE JUSTIFIED UY WORKS OP THE LAW, IS DEPRIVED OF ALL SHARE
IN THE MERITS OF CHRIST, IN WHOM NEITHER CIRCUMCISION NOR FORESKIN IS OF
ANY AVAIL, BUT LIVING FAITH. PAUL EXHORTS THEM THEREFORE TO GUARD THEM
SELVES AGAINST DECEIVERS, AND TO CHERISH MUTUAL LOVE. THE FLESH, WHICH IS
ALWAYS IN OPPOSITION WITH THE SPIRIT, IMPELS US TO CARNAL WORKS, WHICH EX
CLUDE FROM THE KINGDOM OF HEAVEN, BUT THE SPIRIT PRODUCES FRUITS, WHEREBY
WE CAN ATTAIN TO IT, WITHOUT PERFORMING THE WORKS OF THE LAW.
1. Stand, and be not held again under the yoke of bondage.1
2. Behold I, Paul,2 tell you, that if ye be circumcised, Christ will
profit you nothing.3
3. And I testify again4 to every man who circumciseth himself, that
he is a debtor to do the whole law.5
4. Ye who are justified6 in the law, are estranged" from Christ,7 ye
are fallen from grace.8
5. For we in spirit9 by faith wait for the hope10 of justice.
6. For in Christ Jesus neither circumcision availeth anything, nor
the foreskin ; but faith,' which worketh11 by charity.12
7. Ye did run well : who hath hindered you,13 that ye obey not the
truth ?

1 The Galatians, being Gentiles, had not been subject to the Mosaic law, but bad been enslaved to super
stition. The apostle exhorts them not to subject themselves to the Jewish ceremonial, which was a yoke of
bondage. " In saying, 'Be not again,' he does not suppose that the Galatians had previously observed the
law, but he intimates that idolatry was a heavy yoke. By undertaking to observe stated times, to be circum
cised, and to offer animal sacrifices, they in a measure returned to tbe same observances to which they had
been devoted when idolaters. For it is said that the Egyptian priests and the Ismaelites and MidianiteB
were circumcised; and we know, alas! too well, that the Gentiles observed days, months, and years." St.
Jerome. - The mention of his name is full of emphasis. It is a tacit appeal to their regard for his person and
authority, without any offensive display of his claims.
3 To submit to circumcision, as to a rite necessary for their salvation, was to dishonor Christ, as if His
sacrifice were insufficient, ((so that they placed their hope of salvation in the circumcision of the flesh." St.
Augustin. 4 Moreover. In addition to the declaration just made.
6 The voluntary adoption of this rite implied the obligation to observe the whole legal ceremonial.
K Who seek to be justified— who place your hopes of justification in its observance.
1 St. Jerome explains it, " You have ceased from the work of Christ ;" intimating that they had forfeited
their hope in Him.
a Forfeited the grace already received. The amissibility of grace is here plainly declared.
9 Spiritually.
10 " Faith," says St. Chrysostom, "is sufficient to impart to us the Spirit, and through it justice, and many
and great blessings."
11 The observance of the commandments of God is the fruit of faith which works by charity.
13 "As faith without works is dead, according to the apostle James, so good works without faith are re
garded as dead. Those then who do not believe in Christ and yet are moral men, what have they but virtuous
works?" St. Jerome.
13 Thrown an obstacle in the way, crossed their path, or interrupted their course, by persuading them not
to follow the truth originally delivered to them.
» P. " Christ hath become of no effect unto you."' b 1 Cor. 17 : 19.

GALATIANS V. 611
8. This persuasion is not from Him who calleth you.14
9. A little leaven corrupteth" the whole lump.15
10. I have confidence in you in the Lord, that ye will be of no other
mind :16 but he who troubleth you,17 shall bear the judgment,18 whoever
he be.19
11. And I, brethren, if yet I preach circumcision, why do I yet suffer
persecution ?20 Then is the scandal of the cross ceased.21
12. I would that they who trouble you were even cut off.22
13. For ye, brethren, are called to liberty:23 only use not the24 liberty
for an occasion to the flesh,25 but by the charity of the Spirit4 serve one
another.26 14. For all the law27 is fulfilled in one word:280 Thou shalt love thy
neighbor as thyself.
15. But if ye bite and devour29 one another, see that ye be not con
sumed by one another.
16. And I say : Walk in spirit, and ye will not fulfil the lusts' of the
flesh.30

11 God who called them to the faith.
1S The persuasion of the necessity of circumcision corrupted their whole faith.
1B Than is conformable to the original teaching.
" The chief dngmatiser.
18 Condemnation of God.
19 Whatever- be his station or claims. St. Paul doubtless knew him.
30 The apostle shows from the persecution which he suffered on tho part of the Jews, that he had not
preached tbe necessity of circumcision, as otherwise they would not have been so hostile to him. St. Augus
tin supposes that the new teachers alleged that he was secretly of their opinion. St. Chrysostom also thinks
that he was charged with preaching circumcision, because in some circumstances he allowed or enjoined it.
The apostle does not intimate that he had at any time preached it.
21 Tbe doctrine of the cross— of redemption through Christ crucified — which was a stumbling-block to the
Jews— was undermined by those who taught that ceremonial works were necessary. "This means," says St.
Chrysostom, "the obstacle and impediment is taken away, if it be as you say : for the cross was not so much
a stumbling-block to tbe Jews, as the doctrine that they need not observe their national laws."
23 Charity and zeal for truth require the cutting off of false teachers from the communion of the Church,
which they seek to corrupt.
23 From the yoke of the Mosaic law.
24 That liberty to which you are called— your liberty.
2* To carnal views or affections. "On hearing the name of liberty, do not imagine that you can sin with
impunity." St. Augustin.
w Render mutual services by love inspired by the Spirit of God. " He that serves through love, serves
freely, and obeys God without pain, doing through love what he is taught to do, not performing through fear
what he is forced to do." St. Augustin.
27 Regarding others. The apostle insists on fraternal charity, which was endangered by the disputes about
Jewish ceremonies. " He intimates that contention and strife, ambition and arrogance, were the causes of
this error, for the lust of ruling is the mother of heresies." St. Chrysostom.
33 Sentence — commandment,
w By detraction and calumny. "Through this vice of contention and envy, pernicious disputes were fo
mented among them, they speaking ill of one another, and each one seeking his own glory, and a vain vic
tory, by which disputes the community was torn asunder, being divided into parties." St. Augustin.
30 A carnal life is incompatible with the Christian profession. To walk in spirit is to regulate one's conduct
by supernatural principles and motives. The testis explained by St. Thomas of Aquin, ofthe mind of man,
as distinguished from his sensual appetite. The influence of the Divine Spirit is necessary to give light and
strength to the human mind.
c G. P. Jerome, rt Ieaveneth." V. D*. B. 1 Cor. 5:6. d G. P. — V. D. E. F. G. Copt. Basil.
e G. Ei- no. P. " even in this." V. — D*. F. G. It. f G. P. " lust."

612 GALATIANS V.
17. For the flesh lusteth against the spirit, and the spirit against the
flesh : forg these are contrary one to another, so that ye do31 h not what
ever things ye will.
18. But if ye are led by the spirit, ye are not under the law.32
19. And the works of the flesh are manifest, which are1 fornication,
uncleanness, [lasciviousness], luxury,33
20. Idolatry,34 witchcraft,35 enmities, contentions, rivalries, wrath,
quarrels, disputes,36 sects,k
21. Envying, murders, drunkenness, revellings, and the like : of
which I foretell you, as I have1 before said : that they who do such
things shall not obtain the kingdom of God.
22. But the fruit of the Spirit is charity, joy, peace, patience, mild
ness, goodness, [long suffering],
23. Meekness, faith, [modesty], continence, [chastity"1]. Against
suchn there is no law.37
24. But they who are of Christ, have crucified their0 flesh38 with its
vices39 and lusts. p
25. If we live by the Spirit, let us walk also by the Spirit.40
26. Let us not be vain-glorious, provoking41 one another, envying
one another.

31 The Christian sometimes fails to do what he is prompted by the Spirit of God to undertake : and he ex
periences in himself the rebellion of sinful appetite, from which he would wish to be free. " Some think that
the apostle here denies that we are endowed with free will, not understanding that this is said to them, in
case they neglect to use the grace of faith, which they have received : if then they will not use it, they cannot
do the things which they will." St. Augustin.
33 Subject to the ceremonial law. "He who has the Spirit in the proper manner, extinguishes thereby
every evil desire, for being converted from such things, he does not need the aid of the law." St. Chrysostom.
33 These various species of impurity are strictly works of the flesh.
34 It was connected with impurity.
as Witches professed to produce extraordinary effects by herbs and iucantations. The vices here enumera
ted are styled carnal, because the Scripture denotes everything appertaining to corrupt nature by the term *
flesh. 99 All offences against mutual love are here pointed out.
31 Laws are made to restrain the wicked. " As horses easily guided and moving freely need not the whip,
so also the soul which practises virtue, through the impulse of the Spirit, needs not the warning of the law."
St. Chrysostom.
33 Denying its evil inclinations: "Whence did they crucify it, unless by that chaste fear abiding forever
and ever, by which we take care not to offend Him whom we love with all our heart, all our soul, all our
mind?" St. Augustin.
39 Irregular affections and passions.
49 Let our conduct be conformable to our profession. Let us act spiritually under the guidance of the
Spirit, who is the source of our spiritual life.
41 G. expresses the calling forth of others to competition in some effort. " Altogether splendidly and with
truly Divine order, after he instructed them to guard against those by whom they were led away to the bond
age of the law, he is solicitous, lest being more enlightened, and wishing to reply to the calumnies of carnal
men, they indulge contentions, and through a desire of vain-glory become slaves to vain desires, whilst they
are free from the burdens of the law." St. Augustin.
s G. P. "and." V. B. D*. E. J?. G. It. Copt. >• P. "cannot do."
¦ G. P. " adultery." V. A . B. C. critics. k G. P. " heresies."
1 G. P. + "also." V. B. F. G. gr. Chrys.
¦>¦ V. D. B. P. G. n i Tim. i . 8.
o G. P. " the flesh." p Rom. 7 : 6.

GALATIANS VI. 613

CHAPTER VI.
THE NEIGHBOR IS TO BE CORRECTED "WITH HUMILITY: REGARD IS NOT TO BE HAD TO
PRAISE : "WE MUST ALWAYS DO "WELL, THAT IN DUE TIME "WE MAY REAP ETERNAL
LIFE. HE AGAIN WARNS THEM TO GUARD AGAINST DECEIVERS, WHO, ALTHOUGH THEY
URGE THE OBSERVANCE OF THE LAW, DO NOT THEMSELVES OBSERVE IT. PAUL
GLORIES ONLY IN CHRIST CRUCIFIED, IN REFERENCE TO WHOM, NEITHER CIRCUMCI
SION NOR PREPUCE MATTERS ANYTHING.
1. Brethren, if even a man be overtaken1 in any fault,2 ye who are
spiritual,3 correct4 him in a spirit of gentleness, considering thyself,5
lest thou also be tempted.
2. Bear ye one another's burdens,6 and so ye will fulfil6 the law7 of
Christ. 3. For if any man think himself to be something, whereas he is no
thing, he deceiveth himself.8
4. But let every man prove9 his own work, and so he will have glory10
in himself only, and not in another.
5. For every one shall bear his own burden.11
6. And let him who is instructed12 in the word, communicate to him
who instructeth him,13 in all good things.14
7. Be not deceived : God is not mocked.
8. For what a man soweth, that shall he reap also. For he who

1 Caught, led away by passion or surprise into a fault— discovered, detected.
3 The term signifies a fall or transgression.
3 Such as were truly animated by the Spirit of God. " Nothing so truly manifests a spiritual man as the
way in which he treats his delinquent brother, when he seeks to correct, rather than insult him, and aids
rather than rebukes him." St. Augustin. The text may imply, that they claimed to be spiritual.
* Set him right. St. Jerome writes on this passage: " Let the spiritual man show a spirit of gentleness and
meekness in the correction of sin : let him not hope to correct the delinquent by rigor, anger, austerity, but
let him entice him by the assurance of salvation : to confirm the promise of pardon, let him use the testimony
of Christ, who invites those who are weighed down by the burden of the law and of their sins, to take His
sweet yoke and light burden, that they may learn that He is humble, and mild, and meek of heart, and that
they may find rest for their souls."
& The apostle addresses the individual, who undertakes to correct his offending brother. St. Augustin ob
serves: "Nothing moves us to compassion for others so effectually, as the consideration of our own danger."
6 The faults and imperfections.
T " The law of love is certainly meant." St. Augustin.
9 This is a reason why we should be lenient in reproof. If we think ourselves better than others, whose
frailty is manifest, we deceive ourselves, since it is to Divine grace that our exemption from the like faults
should be principally ascribed. " He who is' spiritual, and yet has not pity for his neighbor, but despises him
as lower than himself, deceives himself, since he knows not that the law of the Spirit obliges us to love one
another." St. Jerome.
9 Each one should diligently examine his own acts and motives, and refer his work with fear, to the judg
ment of God, not seeking glory from men.
10 Matter of glory — ground of reliance.
11 At the judgment. Ia Lit. "the catechumen."
13 The catechist.
14 The apostle directs the faithful to share with their teachers the means of support.
* G. P. "so fulfil." V. B. versions.

614 GALATIANS VI.
soweth forb his flesh,15 of the flesh shall also reap corruption :16 but he
who soweth for the Spirit, of the Spirit shall reap everlasting life.17
9. And let us not be weary in well doing,18 for in due time we shall
reap if we faint not.19
10. Therefore whilst we have time, let us do good to all, but especi
ally to those of the household of the faith.20
11. See in what characters21 1 have written to you, with mine own
hand.22 12. For whoever desire to please in the flesh,23 these force you to be
circumcised, merely, that they may not suffer the persecution of the
cross of Christ.24
13. For neither do they who are circumcised, observe the law, but
they will have you to he circumcised, that they may glory in your flesh.25
14. But far be it from me to glory, save in the cross of our Lord
Jesus Christ,26 through whom the world is crucified to me, and I to
the world.27
15. For in Christ Jesus neither circumcision availeth anything, nor
foreskin, but a new creature.28
16. And whoever shall follow0 this rule,29 peace be on them, and
mercy, and on the Israel of God.30
17. From henceforth, let no man be troublesome to me :31 for I bear
in my body the marks32 of the Lord JesuS;

" For its gratification.
10 Ruin— damnation. This is understood of such as yield to their passions.
11 The proverb is here applied to the generous Christian, who, under the impulse of the Spirit of God, gives
to his instructor a portion ofhis worldly goods.
18 He speaks specially of almsgiving, or contributing to the support of their teachers.
19 If we do not give up, and fall away.
30 Charity is due to all : but in the dispensation of alms, the special relations in which we Btand to the faith
ful should be particularly regarded. " He orders us to give alms even to Jews and Gentilea, but with due re
gard to order." St. Chrysostom.
31 The term may be understood of the form ofthe letters, which St. Chrysostom supposes was imperfect,
the apostle not being accustomed to write. It signifies "large letters."
33 St. Augustin thinks that he subscribed it with his own hand, because some had sent letters to tbe
Thessalonians in his name, as is indicated elsewhere. Some think that he only wrote these last verses; but
St. Chrysostom is of opinion that through special solicitude for the Galatians, he wrote the entire letter.
33 The advocates of circumcision.
34 To appease the Jews.
35 Boast of having induced you to. submit to circumcision.
35 As the source of grace and salvation, to the exclusion of circumcision, or legal observances.
31 The corrupt world was renounced by him through love of Christ. He regarded it with the horror with
which a crucified culprit was regarded. He himself was on this account abhorred by the enemies of Christ.
38 Renovation of heart and spirit by faith and love. This is the creation or work of the Divine Spirit.
33 The doctrine here laid down is likened to a plummet used by builders, or to a carpenter's level.
30 On those who are Israelites by faith.
31 Let no one annoy me with disputes about the ceremonial law, since I bear in my body the marks of my
devotednees to Christ.
33 "Stigmata," as St. Augustin teaches, were marks or brands which slaves bore on their bodies. Some, of
whom Herodotus speaks, by receiving the brand of an idol on their bodies, were regarded as sacred, so.that
b eis- V. in. c G. P. "As many as walk according to." V. B. critics.

galatians vi. 615
18. The grace of our Lord Jesus Christ with your spirit, brethren.
Amen.d

no one ventured to touch them irreverently. The apostle refers to his scars, he having boen scourged and
beaten for Christ. "If any one saw a soldier coming from the ranks, with the blood streaming from his
wounds, could ho suspect him of cowardice and treachery, whilst he bore in his body the evidence ofhis bra
very?" St. Chrysostom. ,; Perhaps, also," says St. Jerome, "he who macerates his body, and brings it into
subjection, lest preaching to others, he himself be found reprobate, hears the stigmata of the Lord Jesus in
his body." a G. P. " unto tho Galatians written from Rome." Critios reject this.

PREFACE
TO THE EPISTLE TO THE EPHESIANS.

Ephesus, the metropolis of Asia Minor, a city famed for the Temple
of Diana, and for commerce, received the knowledge of the Christian
faith by the preaching of the apostle Paul, who visited it for the first
time about the year 53, on his way to Jerusalem. He afterwards spent
there three years, preaching at first in the synagogue, then in the school
of the philosopher Tyrannus, and elsewhere, God confirming his
preaching by stupendous miracles, wrought even by the instrumentality
of handkerchiefs and aprons, which had touched his body. The tumult
of the silversmiths, whose gain by making shrines of Diana was endan
gered, forced him to depart, after he had suffered much from his perse
cutors ; but he continued his solicitude for that church, whose clergy he
called to Miletus, when he subsequently visited that city on his way
from Macedonia to Jerusalem, giving them the most solemn and touch
ing admonitions.
This letter was written about the year 62, when the apostle was, the
first time, a prisoner at Rome. It was directed to guard the faithful
against the errors of the Oriental philosophy, and of judaizing teachers:
the Jews being numerous in this city, in which also they had a syna
gogue. From Chaldea a system had spread to the cities of Minor Asia,
which undertook to explain the creation and government of the universe,
by means of subordinate divinities and angelic intelligences. The
deities were conceived as purely spiritual, but the creation was ascribed
to subordinate spirits, clothed with matter, who were called dtj/uoupyot, in
reference to that act, and xoa/ioxparopei;, as rulers of the world. The
higher divinities were regarded as the source of all things, and their
fulness and perfection were expressed by the term nXspasfm. A regular
gradation of being was acknowledged, and the intermediate beings
between pure intelligences and matter were believed to pervade the
atmosphere, exercising power over human affairs, and bearing to the
deities the supplications of men. The terms principalities, or rulers,
powers, and angels, were employed to designate them. This system

618 PREFACE.
was apparently a perversion of the ancient tradition of the creation,
and of the order of Divine Providence, in which the angels serve in
dependence on the Supreme Being. It led to many superstitious prac
tices, its votaries affecting sometimes a high degree of spirituality,
which made them abhor the use of flesh meats and matrimonial inter
course, whilst they fancied they could control human events by invoking
these spirits, and performing certain rites in their honor. The attempt
to ingraft this false philosophy on Christianity led to the errors of the
Gnostics, whose system concerning eons is so unintelligible at the pre
sent day.1
Converts from Judaism generally retaining a strong attachment to the
ceremonial observances, endangered the integrity of faith by urging the
Gentile converts to adopt them. The apostle had in view to guard
against all adulteration of the saving doctrine of Christ, from what
soever source it might arise, and therefore stated in the strongest terms
the blessing of which we are partakers, through the pure mercy of God,
who in His eternal counsels decreed our call to faith and salvation.
The dignity of Christ is particularly insisted on, He being the head
in whom all must unite, whether they be the spirits in heaven, or the
redeemed on earth, and who is far above all mere creatures, however
sublime their appellations and attributions may be, not only in this life,
but in the world of spirits. From a state of sin and perdition Gentiles
and Jews are called to grace and salvation through Him, who has cast
down the wall which separated the two great divisions of the human
family, to make of them one people.
1 See Hug, Einleitung, vol. 2, c. 2, n. 181.

THE EPISTLE OF BLESSED PAUL THE APOSTLE

EPHESIANS.

CHAPTER I.
THE APOSTLE BLESSES GOD FOR THE MANY AND GREAT FATORS BESTOWED ON THE
ELECT THROUGH CHRIST HIS SON; AND THANKS GOD FOR THE FAITH AND LOVE OF
THE EPHESIANS FOR THEIR NEIGHBORS, PRAYING THAT THEY MAY ATTAIN TO PER
FECT WISDOM; SHOWING ALSO THE EXALTATION OF CHRIST AFTER HIS RESURRECTION,
HE BEING ESTABLISHED HEAD OYER THE WHOLE CHURCH.
1. Paul, an apostle of Jesus Christ, by the will of God, to all" who
are at Ephesus, the saints and faithful in Christ Jesus.
2. Grace be to you and peace from God our Father, and the Lord
Jesus Christ.
3. Blessed' be the God,b and0 Father2 of our Lord Jesus Christ,
who hath blessed .us with every spiritual blessing3 in heavenly things4
in Christ,
4. As He chose us in Him before the foundation of the world,6 that
we should be holy and blameless in His sight in love :6

1 Praised.
3 St. ChrysoBtom says : " Behold the God of Him, who became incarnate : but if you will not so understand
it, at least Father of the Word, who is God." It may also be rendered : "Blessed be God, who is the Father
of our Lord," &c.
2 Bestowed every supernatural favor. There is here a paronomasia.
4 Gifts from heaven, elevating us to a supernatural state, and preparing us for heaven.
9 The decrees of God are eternal, for He is essentially unchangeable. He mercifully chose to call men to
the faith, through the merits of Christ, which He foresaw. "This," observes St. Jerome, "appertains to the
foreknowledge of God, to whom all future things are present, and all things are known before they are
done." 9 This may be referred to the Divine choice. Through love He chose us. Schott connects it with what
follows : " in love having predestined us."
i G. P. — V. A. Copt. Cyr. Al.
b G. P. — V. A. Copt. Cyr. AI.
c 2 Cor. 1:3; Philip. 4:20; 1 Pet. 1 :3; 2 Pet. 1:11; 2 : 20.

620 EPHESIANS I.
5. Having predestined us to the adoption of children7 through Jesus
Christ to Himself, according to the purpose of His will,8
6. To the praise of the glory of His grace, by which He made, us
accepted9 in His beloved Son,d
7. In whom we have redemption through His blood, the forgiveness
of sins, according to the riches of His grace,
8. Which" hath abounded in us in all wisdom and prudence :
9. To make knownf to us the mystery of His will, according to His
good pleasure,10 which He purposed in Him,1Ig
10. In the dispensation12 of the fulness of times,13 to re-establish14 in
the Christ all things which are in heaven, and which are on earth, in
Him :
11. In whom- we also have been called by lot,15 being predestined ac
cording to the purpose of Him, who worketh all things after the counsel
of His will,16
12. That we who before hoped in the Christ,17 may. be to the praise
of His glory :
13. In whom ye also hoped, when ye had heard the word of truth (the
gospel of your salvation), in whom also after ye believed, ye were sealed18
with the Holy Spirit of promise,19
14. Who is the earnest of our inheritance, unto the redemption of
the purchase,20 unto the praise of His glory.

1 Our call to the faith, and to baptism, which makes us children of God, proceeded from His eternal decree,
or predestination. By our free will we concur to the execution of this decree, by assenting to the faith. "To
have become virtuous, and to have believed, and come to the Church, was indeed the grace of Him who
called us, but it was our act likewise." St. Chrysostom.
8 His free and merciful decree. St. Chrysostom explains it as implying on the part of God an intense desire
of our salvation.
9 Benefited; made us agreeable in His sight. "He not only delivered us from sin, hut also made us
lovely." Idem,
10 The good pleasure of God is His free choice in the exercise of His own goodness. Its exercise towards
fallen man is grounded on the merits of our Lord Jesus Christ.
11 In Christ.
13 This here signifies the plan for man's salvation.
13 The time which God decreed for its execution, after the lapse of so many ages from the fall of man.
14 To fill heaven with redeemed souls, prepared on earth by grace and Divine gifts for its happiness. G.
implies literally to place again under one head. St. Chrysostom gays: "He gave one head to all, Christ
according to the flesh, both to angels and men: that is, both to angels and to men He gave one government;
to these indeed what was according to the flesh, to those God the Word."
15 The term signifies to obtain by lot, as was customary in dividing portions. It here means, we have
happily obtained a share with Christ in His kingdom on earth.
10 All things are regulated by the eternal counsels of God. The gifts of grace, the call to the faith, and the
actual sanctification of believers, were decreed from eternity, according to His wise, just, and merciful will.
" Since no one is saved without the act of his own will, for we have free will, He wills us to will what is good,
that when we will it, He Himself may will to fulfil His counsel in us." St. Jerome.
11 Converts from Judaism, who had looked forward to His coming.
IB Marked, consecrated. 19 Who had been promised.
30 The redemption effected for us, or the redemption of the purchased inheritance, the heavenly kingdom.
The grace ofthe Holy Spirit is an earnest of future glory.
d G. P. — T. D*. B. F. G. It. fathers. e p. « wherein »
t G. P. "having made known." g G. P. "in Himself."

EPHESIANS I. 621
15. Wherefore I also, hearing of your faith, which is in the Lord
Jesus, and loveh towards all the saints,
16. Cease not to give thanks for you, making remembrance of you in
.my prayers :
17. That God,1 of our Lord Jesus Cheist the Father of glory,21 may
give you the spirit of wisdom and revelation,22 in the knowledge of
Him: 18. The eyes of your heartk illuminated,23 that ye may know what is
the hope of His call,24 and what the riches of the glory of His inherit
ance in the saints,
19. And what is the exceeding greatness of His power towards us,
who believe,25 according to the working of His mighty1 power,
20. Which He wrought in Christ, when He raised Him from the
dead, and set Him at His right hand in the heavenly places,26
21. Above all principality, and power, and might, and domination,
and every name27 which is named, not only in this world, but also in
that to come :
22. And hath put all things under His feet :m and given Him to be
head over all" the Church,28
23. Which is His body, and the fulness of Him29 who filleth30 all in all.

21 The glorious Father of our Lord Jesus Christ m Disclosing tbe great mysteries of faith.
33 He prays that God may fill their eyes with heavenly light. Milton has borrowed this phrase : " with
inward eyes illuminated." Samson, 1689.
51 What blessings His call of them to the faith leads them to hope for.
35 He desires us to know by Divine light, how great and powerful is the operation of God on our minds and
hearts, by which we are led to conceive faith, and are sanctified.
x The Divine power, manifested in the resurrection and glory of Christ, encourages us to hope for grace
and salvation.
31 Every power — every being. This seems directed against those who imagined the angels to be superior
to Christ.
38 Triumphant as well as militant.
29 Partaking of His gifts : " The body is the fulness of the head. Through all tbe members, therefore, His
body is filled up." St Chrysostom.
30 Christ fills all with His influence and grace.
b P. V. — A. B. St. Jerome.
> This is the punctuation of V. P. " The God of our Lord Jesus Christ."
k G. P. "understanding." V. MSS. versions, fathers, critics.
l Infra 3:7. m Ps. 8 : 8.
D G. P. "the head over all things to the Church."

622 EPHESIANS II.

CHAPTER II.
THOSE WHO WERE BEFORE DEAD IX SIN I1AVE BEEN RESTORED TO LIFE BT CHRIST, NOT
BY THEIR OWN WORKS, BUT GRATUITOUSLY THROUGH FAITH. HE SHOWS THAT THE
GENTILES, WHO BEFORE WERE STRANGERS TO THE DIVINE PROMISES, HATE BECOME
FELLOW-CITIZENS OF THE SAINTS THROUGH CHRIST, BT FAITH, WHICH IS A GIFT OF
GOD, AND THAT THEY HATE THE SAME FOUNDATION AS THE PATRIARCHS AND PROPHETS.
1. And you," when ye were dead by yourb offences and sins,
2. Wherein ye once walked according to the course" of this world,1
according to the prince of the power of this4 air,2 the spirit, who now
worketh in the children of unbelief,3
3. Among whom also we all lived in time past in the lusts of our flesh,
doing the will of the flesh, and of the thoughts,4 and we were by nature0
children of wrath,6 as even the rest :7
4. But6 God, who is rich in mercy, through His great love, where
with He hath loved us,
5. Even when we were dead in sins, hath given us life together with
Christ (by whosef grace ye are saved).
6. And hath raised us up, and made us sit together8 in heavenly
places in Christ Jesus :
7. That He might show in the ages to come the abundant riches of
His grace, in kindness towards us in Christ Jesus.
8. For by grace ye are saved9 through faith, and that not of your
selves : for it is the gift of God,
9. Not of works, that no man may glory.
10. For we are His workmanship, created in Christ Jesus,10 in good
works, which God hath prepared, that we should walk in them.11
1 It may have reference to the philosophical system, which prevailed among them, and which was ineffec
tual in subduing the human passions.
3 The chief demon exercises a secret but great power in the atmosphere.
3 This spirit exercises great power over unbelievers.
4 This is designed to show the guilt of internal consent.
5 On account of our condition as children of fallen progenitors.
6 Sinners subject to Divine wrath on account of our crimes. "We all did things deserving of vengeance."
St. Chryso6tom.
' The Gentiles.
8 Our life by grace is the commencement of that eternal life, in which we shall reign with Christ in heaven.
9 Delivered from sin, and placed in the way of salvation.
10 The justified believer is a work of God, who gives him a supernatural existence, by enabling him to be
lieve and obey.. " He here insinuates regeneration : for it is truly a new creation." St. Chrysostom.
11 The good works of the believer are Divinely prepared, since he is moved by grace to perform them. " Not
to begin only, but to walk in them : for we need constant virtue, continued to our death." idem.
a Col. 2 : 13. This is governed by the verb in v. 5.
t Q. P. — V. B. D. E. F. O. versions. c Theodoret.
i ituv saeculum is sometimes taken for a course oflife. Tacitus, Germanicus c. 19 : " Corrumpere et cor-
rumpi saeculum vocatur."
e St. Jerome thinks that it was foisted in by some copyist, or if employed by the apostle, is an inaccuracy
to be accounted for by the ardor ofthe writer. ' G. P. — V. D. E. F. G.

ephesians ii. 623
11. Wherefore be mindful, that ye were Gentiles formerly in the
flesh,12 ye who are called foreskin13 by that which is called circumcision
in the flesh, made by hand :M
12. That ye were at that time without Christ, estranged from the
society15 of Israel, and strangers to the covenants,16 not having the hope
of the promise, and without God17 in this8 world.
13. But now in Christ Jesus, ye who once were afar off, are made
nigh by the blood of Christ.
14. For He is our peace,18 who hath made both one,19 and hath de
molished the middle wall of partition,20 destroying the enmity in His
flesh,21 15. Making void the law of commandments in decrees,2211 that He may
make in Himself two into one new man,23 making peace,
16. And may reconcile both in one body to God by the cross, killing
enmity in Himself.24'
17. And coming He preached peace to you, who were afar off, and
peace to those who were near :
18. For through Him we both have access in one Spirit25 k to the
Father. 19. Now therefore ye are no more strangers and foreigners;26 but ye
are fellow-citizens with the saints,27 and of the household of28 God,
20. Built upon the foundation of the apostles and prophets,29 the chief
corner-stone being Christ Jesus Himself,

13 By your natural birth. " Contemptuously, because not circumcised.
14 They were so called by the Jews. The apostle, by adding the epithet "made by hand," insinuates that
circumcision of the spirit gives us the privileges of children of God.
ls The system of government — the polity.
49 The covenant of mercy so often renewed by God. Some read, " the covenants of the promise." The apos
tle speaks of their former state as heathens.
17 Practically ignoring the true God.
18 Our peacemaker. I9 Jews and Gentiles.
39 This contains an allusion to the wall of the temple, which separated it from the court of the Gentiles.
31 The enmity which subsisted between Jews and Gentiles; and the state of enmity of all mankind with
reference to God.
23 Both terms seem to be used to qualify the law. Its various prescriptions are designated by them. St".
Jerome, however, understands the latter term of the evangelical dogmas which Christ substituted to the ce
remonial observances.
23 The distinctions of heathen and Jew were to be absorbed in the Christian character.
34 In Himself Christ slew enmity, destroying the principle of separation, by offering Himself a victim
for all.
39 With filial confidence, as children sanctified by the Spirit of God.
23 Sojourners. The proselytes may be alluded to.
27 Living under the same government,
23 You belong to the family — you are inmates of the house.
33 The Gentile converts, becoming associated with the Jews, were made sharers in their privileges as de
scendants ofthe patriarchs, and depositaries ofthe prophecies. The Church ofthe Gentiles was built on this
foundation ; it was not an institution altogether new. " Observe, that we have been enrolled in the same
city as the Jews generally, and even with the holy and great men, Abraham, Moses, and Elias." St. Chry
sostom. s G. P. "the." 1> Col. 2:14. i P. "thereby." V.G. k Rom. 5 : 2.

624 ephesians hi.
21. In whom all the building framed together groweth into a holy
temple in the Lord,
22. In whom ye also are built together for a dwelling of God in
spirit.30

CHAPTEE III.
PAUL TAUGHT THIS MYSTERY, RETEALED TO THE PROPHETS AND APOSTLES, THAT THE
GENTILES THROUGH CHRIST WOULD BE PARTAKERS OF THE PROMISES OF GOD ; TO
WHOM HE PRAYS THAT THEY MAY BE STRENGTHENED IN SPIRIT, AND BEING WELL
ROOTED IN CHARITY, MAY BE FULLY TAUGHT THE DIVINE MYSTERIES.
1. For this cause I Paul, the prisoner1 of Jesus Christ, for you
Gentiles,2 2. If, however, ye have heard3 the dispensation of the grace of God,a
which is given me for you :
3. That according to revelation the mystery was made known* to me,
as I have written before briefly,4
4. As ye reading may perceive my understanding in the mystery of
the Christ,
5. Which to0 other generations5 was not made known to the sons of
men, as it is now revealed to His holy apostles6 and prophets7 in spirit,
6. That the Gentiles should be co-heirs, and of the same body, and
partakers of His promise in Christ Jesus'1 by the gospel,8
7. Whereof I was made a minister according to the gift of the grace
of God, which is given me according to the operation of His power.

90 The faithful are individually temples of God, whilst all belong to the great temple, which is the Church.
They are spiritually His dwelling.
1 A prisoner at Home. " I do not style Paul blessed, because he heard unutterable things, so much as on
account of his chains. I do not esteem him blessed, for having been snatched up to the third heaven, but I
call him blessed for his chains." St. Chrysostom.
9 To procure their salvation.
3 This is an indirect affirmation. They had heard of his extraordinary call to the apostolic office, and had
listened to his preaching ; but all had not fully appreciated the blessing.
4 In the preceding part of this epistle. St. Chrysostom conjectures that he may have before written to
them. 6 The mystery was not known to past generations — to the men of past ages. " The prophets indeed spoke
of it ; but they did not know it accurately, since not even the apostles after they had heard of it, understood
it, for it far surpassed human understanding, and the general expectation." St. Chrysostom.
6 His colleagues, sent by Christ when He was on earth.
' Christians with prophetic light.
8 The call of the Gentiles to be members of the Church, is expressed in these ways. They were to inherit
with the Jews the blessing promised to their ancestors : they were to be members of the same mystical body,
and to share in tbe fulfilment of the promises.
" Rom. 1:5. b G. P. "He made known unto me." V. B. critics.
« G. P. " in." V. MSS. critics. d G. P. — A. B. C.

ephesians iii. 625
8. To me the least of all saints is this grace given, to preach among
the Gentiles the unsearchable riches9 of Christ,
9. And to enlighten all, what is the dispensation100 of the mystery
hidden during ages in God, who created all things :'
10. That the manifold wisdom of God may be known to the princi
palities, and the powers in heavenly places through the Church,11
11. According to the eternal purpose* which He formed12 in Christ
Jesus our Lord :
12. In whom we have boldness and access with confidence, by the
faith of Him :
13. Wherefore I desire that ye faint not in my tribulations13 for you :
which is your glory.
14. For this cause I bend my knees to the Father [of our Lord Jesus
Christ11] :
15. From whom every paternity1,1' in heaven and on earth is named,
16. That He would grant you according to the riches of His glory,15
to be strengthened with power by His Spirit in the inner man,16
17. That Christ may dwell by faith in your hearts : ye being rooted
and founded in charity,17
18. That ye may be able to comprehend with all the saints, what is
the breadth, and length, and height, and depth :18
19. To know also the love of Christ which passeth knowledge,19 that
ye may be filled to the whole fulness of God.20
20. Now to Him who is able to do all things more abundantly than
we ask, or understand, according to the power which worketh in us,
21. To Him be glory in the Church and in Christ Jesus for all ge
nerations, world without end.21 Amen.
9 His goodness, grace, mercy, which cannot be fully conceived.
10 The economy, plan, counsel.
u The wisdom of God, as manifested in the Church of Christ, is displayed to the contemplation of the
heavenly spirits, who admire what they never could have conceived, the Divine condescension for the salva
tion of man. Earthly principalities and powers also hear the announcement of the Divine mysteries.
12 His eternal counsel was to be executed through the Redeemer.
13 The sufferings which the apostle had'endured at Ephesus for the faith, were calculated to dishearten the
weak, although in themselves they were glorious to religion.
11 All authority.
15 His glorious riches — His abundant grace.
IG To be inwardly strengthened, and made perfect.
11 As deep-rooted trees not easily shaken, as buildings on a solid foundation.
13 Of the Divine mystery.
49 To know it in some degree.
20 That you may receive His gifts abundantly.
34 This text contains a double expression to denote eternal duration. In this epistle the apostle uses terms-
which were used by the votaries of the Oriental philosophy, and which the Gnostics afterwards employed ie
their vain systems of eons, pleroma, &c.
e G. P. " fellowship." V. Chrys. all critics. ' G. P. + " by Jesus Christ." V. critics.
s 2 Tim. 1 : 9 ; Titus 1 : 2. h P. V. St. Jerome thought the words spurious-
4 P. " the whole family." 40

626 EPHESIANS IV.

CHAPTEE IV.
HE EXHORTS THEM TO UNITY OF SPIRIT, SHOWING THAT CHRIST HAD GIVEN DIFFERENT
GIFTS TO DIFFERENT PERSONS, AND HAD INSTITUTED IN THE CHURCH VARIOUS OR
DERS, TO CONTINUE UNTIL THE END OF THE WORLD, FOR THE BUILDING UP OF HIS
BODY: HE ADMONISHES THEM, THEREFORE, TO PUT OFF THE OLD MAN, AND POT ON
THE NEW MAN, AND EXPLAINS THE PROPERTIES OF EACH : AND HE ALSO ADMONISHES
THEM, THAT, WHILST ABIDING IN THE BODY, THEY KEEP FAR FROM THOSE, WHO
BEING BLINDED IN MIND, FOLLOW WITHOUT RESTRAINT THE LUSTS OF THE FLESH,
AND THAT THEY ADOPT NEW HABITS OF LIFE, CONDEMNING THEIR FORMER HABITS.
1. I therefore, the prisoner" in the Lord, beseech you to walk
worthy of the vocation* wherewith ye are called,
2. With all humility, and meekness, with patience, bearing with one
another in charity,
3. Careful to keep the unity" of the Spirit1 in the bond of peace.
4. One body and one spirit, as ye are called in one hope of your
calling. 5. One Lord, one faith, one baptism.
6. One God,a and Father of all, who is above all, and through all,
and in use all.
7. But to every one of us is given grace, according to the measure of
the giftf of Christ.
8. Wherefore he2 saith :s Ascending on high -He led captivity captive:1"
He gave gifts to men.3
9. Now that He ascended, what is it but that He also descended first
into the lower parts of the earth ?4
10. He who descended is the same also who ascended above all the
heavens, that He might fill all things.5

1 St. Jerome observes : " This passage bears strongly on heretics, who destroying and corrupting the bond
of peace, imagine that they have unity of Bpirit, which is only preserved by the bond of peace. For when
we all do not speak alike, but one says, '1 belong to Paul;' another, 'I am of Apollo;' another, 'I am for
Kephas,' we divide the unity of the Spirit, and tear it in pieces ,"
3 The Psalmist.
9 The Psalmist has : "Thou hast received gifts for men." St. Jerome says that the apostle, writing after
the foundation of so many churches throughout the world, chose rather to refer to the gifts which He be
stowed. He received testimonies of submission from them, as a conqueror from a subdued people, and He
bestowed gifts with a munificent hand.
4 The earth itself may be understood to be the lower parts of creation, to which the Son of God descended.
After his death, he descended to the resting-place of tho saints, and led them forth to His kingdom. "Our
Lord," says St. Jerome, " descended to hell, to lead forth in triumph the souls ofthe saints, which were there
detained." 1 Manifesting everywhere the fruits of His death.
» Supra 3:1. b 1 Cor. 7 : 27 ; Philip. 1 : 27.
c Rom. 12 : 10. d Mai. 2 : 10.
* G. P. « you." V. critics. I Rom. 12 : 3 ; 1 Cor. 12 : 11 ; 2 Cor. 10 : 13.
E Ps. 67 : 19. h G. P. " and." V. A. C. D*. E. F. G.

EPHESIANS IV. 627
11. And He gave6 some indeed apostles, and some prophets,7 and
some evangelists,8 and others pastors and teachers,9
12. For the perfecting of the saints10 for the work of the ministry,11
for the building up of the body of Christ;12
13. Until we all meet in the unity of faith, and of the knowledge of
the Son of God,13 to a perfect man, to the measure of the age of the
fulness of Christ;14
14. That we may no more be children," tossed to and fro, and carried
about with every wind of doctrine by the sleight16 of men, in craft ac
cording to the contrivance of error.17
15. But acting truthfully in love, we may grow in all things in Him,
who is the head, Christ :
16. From whom the whole body, fitted together and connected by
every joint which supplieth, according to the operation in the measure
of each member,181 maketh the increase of the body to the building of
itself in love.
17. This I say, therefore, andk testify1 in the Lord, that ye walk no
longer as even them Gentiles walk, in the vanity of their mind,19
18. Having their understanding darkened, being estranged from the
life of God20 by the ignorance which is in them, on account of the blind
ness of their heart,

s "That the Father and tbe Son are the same God is most manifestly proved from this passage, since what
Christ is here said to have established, God tbe Father, in the first epistle to the Corinthians, is stated to have
done." St. Jerome.
1 Prophets, according to St. Jerome, here mean "those who rebuke and discriminate the unbelievers and
the ignorant;" men divinely enlightened, and made acquainted with the secrets of the human heart. Thqy
were not a class, but individuals specially favored.
B Persons specially devoted to the preaching of the gospel.
' Bishops, " who were charged with the care of the whole people." St. Chrysostom. They were at once
shepherds of the flock and teachers.
10 To lead the faithful to the perfect discbarge of their Christian duties.
11 Intrusted to the apostles, pastors, and others.
13 To build up the mystical body— the Church.
11 The object of the ministry left by Christ is to bring all to this unity of faith, to this same knowledge of
Him, so that each believer may be a perfect man, and attain to maturity in Christ.
14 This phrase meane the full age ofthe believer. When we first profess the faith, we embrace all revealed
truth : our further instruction serves to give us a more distinct perception of each doctrine, and to render it
our rule of conduct. " Ue here means by age, perfect knowledge." St. Chrysostom.
ls But mature men. Children easily believe what is said by each one, and so change their views, when
they are differently instructed. Two similitudes are here combined: that of children, and tempest-tossed
mariners. The state of the disciples of philosophy might well be likened to either. The mature Christian
does not suffer himself to be moved from the truth as it is in Christ.
1S It denotes the throw of dice.
11 Deceit. The wiles of false teachers are assimilated, to the cheats of gamblers.
18 As in the human body the members are fitted to one another, and connected by the various joints, each
receiving from .the oLher such influence as serves for the general harmony and strength of the whole, so the
various members of the Church are united and combined in one mystic body, to its increase in love.
19 According to vain and false views, such as the heathens entertained.
30 The life which through faith we have in God.
i Gal. 4 : 16. k G. P. " part." V. A. C. versions, fathers.
I Rom. 1 : 21.
m G. P. + " other." V. A. B. D*. F. G. Clem. Cyr. versions.

628 EPHESIANS IV.
19. Who despairing,21" have given themselves np to lasciviousness, to
the working of all uncleanness, with greediness.22
20. But ye have not so learned the Christ.
21. If, however, ye have heard Him,23 and have been taught in Him,
as the truth is in Jesus :
22. That ye lay aside, according to your former mode of life, the
old man, that is corrupted" according to the lusts of error,24
23. And be ye renewed in the spirit of your mind,p
24. And put ye on the new man, who is created according to God in
justice and holiness5 of truth.25
25. Wherefore laying aside lying, speak ye truthr every one with his
neighbor, since we are members one of another.26
26. Be ye angry,8 and sin not :27 let not the sun go down on your
anger.28 27. Give not place to the devil :
28. Let him who stole, steal no more : but rather let him labor,
working with his hands what is good, that he may have whence to give
to him who suffereth want.29
29. Let no corrupt speech issue from your mouth : but that which is
good for the edifying* of faith, that it may give grace to the hearers.
30. And grieve not the Holy Spirit of God,30 in whom ye are sealed
unto the day of redemption.
24 The heathens are destitute of a practical sense of right, although they have an abstract knowledge ofthe
principles of natural law. They are also without hope. St. Jerome explains the Greek term as meaning,
destitute of sorrow, or remorse for evils committed.
23 St. Chrysostom takes 6. to mean here, immoderate desire ; and St. Jerome ascribes a similar sense to the
Latin. 29 Through Uis ministers. Tbe apostle knew that they had heard it, but intimates that they may not have
duly received and treasured up the instruction.
14 Their sinful habits as heathens are personified as the old corrupt man.
39 The conduct of a Christian is here called the new man — the Christian character and virtues. This new
being is spiritually created in true holiness.
31 As we are enlightened by Divine truth, we should prize truth in our dealings with our fellow-men. The
love which we owe them, especially as members of the Church, should make us sincere.
21 It is not an exhortation to indulge anger, but a caution to avoid sin, when anger may be excited hy
severe provocation. St. Jerome says, that "it i6 permitted to feel indignation at tbe infliction of wrong; but
that the feeling should resemble a breath of air ruffling, for a moment only, the surface of the mind."
39 Even when it may be just, it should not be easily prolonged. Before the close of day we should compose
our mind. "Whatever sins you commit throughout the day, in work, word, or thought, purge them away
by penance as night comes on; let your anger be of short duration, and not prolonged to the following day."
St. Jerome.
39 The apostle exhorts to almsgiving as an atonement for past injustice. Where it is possible to repair
injustice by restoring the stolen property to its owner, this natural obligation must be fulfilled. Almsgiving
may be substituted, when direct restitution is impossible, and may he added, when restitution has been
made. 30 "The Spirit is not grieved, nor does the Divinity suffer any disturbance; but this is said that we may
estimate the Divine affections by the aid of human language." St. Jerome.
n G. P. " being past feeling." V. D. 33. P. G. versions, fathers, critics.
° Col. 3:8. P Rom. 6 : 4.
q Col. 3 : 12. r 1 pet. 2:1; Zach. 8 : 16.
9 Ps. 4 : 5.
t P. "for the use of edifying." V. D*. E. F. G. It.

EPHESIANS V. 629
31. Let all bitterness, and wrath, and anger, and cJamor, and blas
phemy,31 be taken away from you, with all malice.
32. And be ye kind one to another,11 compassionate, forgiving one
another/ as even God hath forgiven you in Christ.

CHAPTER V.
HE EXHORTS THEM TO IMITATE CHRIST, SHUNNING ALL VICE AND CRIME, AND REDEEM
ING THE TIME, TO EMBRACE THE SPIRITUAL EXERCISES WHICH HE PROPOSES : HE
DIRECTS WIVES TO BE SUBJECT TO THEIR HUSBANDS, AND HUSBANDS TO LOVE THEIR
WIVES, AS CHRIST LOVES THE CHURCH.
1. Be ye therefore followers' of God, as beloved children:
2. And walk in love," as Christ also hath loved us, and delivered
Himself up for us an offering and sacrifice2 to God for a sweet-smelling
savor.3 3. But let not fornication,1" and all uncleanness, or covetousness/ be
even named among you, as it becometh saints :
4. Or filthiness, or foolish talking, or buffoonery," which is not to the
purpose :sd but rather6 thanksgiving.6
5. For know ye this, understanding' that no fornicator, or unclean,7
or covetous man,8 which is idolatry/ hath inheritance in the kingdom of
the Christ, and God.9
6. Let no man deceive youh with vain words :10 for because of these
things the anger of God cometh on the children of unbelief.11'
31 Insulting or contumelious language against the neighbor.
1 They are called on in the last verse to imitate His mercy and bounty.
3 Two sacrificial terms are here employed.
3 Acceptable, as the sweet odor of an holocaust.
* Greediness of pleasure. See St. Jerome.
5 Ribaldry and obscenity. It is a mild mode of expressing indecency.
c Praise to God ; or pleasing discourse, edifying the neighbor.
7 This may refer to self-defilement, or other unnatural impurity.
° One desirous of carnal pleasure is meant. Unbridled lust is here called idolatry.
9 The same is Christ and God. His glorious kingdom is not for the unclean.
10 Vain speculations, not consistent with revealed truth. St. Jerome understands the text of such as deny
any future torments, beyond inward pain of conscience. " These views are presented in captivating language,
calculated to soothe sinners, but whilst they inspire confidence, they lead them on to eternal torments."
11 Persons who cannot be persuaded of the truths of religion.
u Col. 3 : 13. r 2 Cor. 2 : 10.
a John 13 : 34; 15 : 12; 1 John 4 : 21. b Col. 3 : 5.
e P. "jesting."
i G. P. " which are not convenient." V. A. B. Col. 3 : 18.
<s Eccl. 6:5. f G. P. " this ye know that." V. critics.
s G. P. " who is an idolater." V. MSS. vary.
h Matt. 24 : 4; Mark 13 : 5; Luke 21 : 8 ; 2 Thess. 2 : 3.
i P. " disobedience."

630 EPHESIANS V.
7. Be not therefore partakers with them.
8. For ye were once darkness ; but now light in the Lord. Walk as
children of light :
9. For the fruit of the light* is in all goodness, and justice, and
truth :12
10. Proving, what may be well pleasing to God r1
11. And have no fellowship with the unfruitful works of darkness,
but rather reprove them.
12. For the things which are done by them in secret, it is shameful
even to mention.
13. But all things which are reproved, are manifested by the light :"
for all that is manifested, is light.14
14. Wherefore he saith :15 Rise, thou who sleepest,m and arise from
the dead, and Christ will enlighten thee.
15. See therefore, brethren, how ye walk cautiously : not as foolish,"
16. But as wise, redeeming16 the time, because the days are evil.17
17. Therefore be not unwise, but understanding" what is the will of
God. 18. And be not drunk with wine, wherein18 is luxury ; but be filled'9
with the Holy Spirit,
19. Speaking to yourselves in psalms, and hymns, and spiritual songs,
singing and making melody in your heartsp to the Lord,20
20. Giving thanks always for all things, in the name of our Lord
Jesus Christ, to God and the Father.

12 The experience which they had of the bleBsings of religion, should fortify them against seduction.
13 The turpitude of evil actions becomes more manifest by the light of revelation, and by contrast with the
good conduct of the faithful. " The light reproves what is done in darkness : so that if you, he says, be vir
tuous and worthy of admiration, the wicked cannot lie hid, for as when a lamp is set up, all are enlightened
so that a thief cannot steal, in like manner, when your light shines, the wicked will be reproved and de
tected." St. ChryBOStom.
11 It becomes lightsome — it is clear and well understood, or whatever is manifested voluntarily, is light
men seek to conceal only their evil deeds. St. Chrysostom understands it of the change which takes place
in tbe sinner, who, on being rebuked for his transgressions, becomes penitent, and passes to the light.
ls Isaiah : " Awake aud give praise, ye that dwell in the dust." " Arise, be enlightened, 0 Jerusalem : for
thy light is come, and the glory ofthe Lord is risen upon thee."
16 Putting it to the best advantage.
" " Men are the authors of the evils which happen in time : on their account the days are styled evil." St.
Chrysostom. v
18 " Drunkenness is not tbe consequence of wine, but of excess." Idem.
"• " Is this in our power ?" asks St. Chrysostom. " Certainly : for if we banish falsehood, bitterness, forni
cation, impurity, covetousness from our soul, if we become kind, compassionate, bountiful to one another,
if we avoid scurrility, if we try to prepare ourselves ; what prevents the Holy Spirit from coming and flying
to us?"
34 " Let those whose office it is to sing in the church, understand that they must sing in their hearts, rather
than with tbe voice : and that they must not imitate players, who prepare their throats and jaws by various
potions and applications. Theatrical tunes and songs should not bo heard in the church, but God is to bo
honored in fear, in work, and by the knowledge of the Scriptures." St. Jerome.
k G. P. " of the Spirit." V. MSS. all critics. 1 G. P. " to the Lord."
m Isaiah 26 : 19 ; 61 : 1. n Coloss. 4 : 5.
o Rom. 12: 2; 1 Thess. 4:3. p G. P. " heart." V. A.

ephesians v. 631
t
21. Subject to one another in the fear of Christ."1
22. Let women be subject' to their husbands, as to the Lord :
23. Because man is head of the woman," as Christ is head of the
Church :' Himself is Savior of Hisu body.
24. But as the Church is subject to Christ ; so also women to their
husbands in all things.21
25. Husbands, love your wives, as Christ also hath loved the Church,
and delivered Himself up for it,
26. That He might sanctify it, cleansing it with the laver of water
in the word [of life22].
27. That He Himself might presentT to Himself a glorious Church,
not having spot, or wrinkle, or any such thing, but that it may be holy
and without blemish.
28. So alsow the men ought to love their wives, as their own bodies.
He who loveth his wife, loveth himself.
29. For no man ever hated his own flesh, but he nourisheth and
cherisheth it, as also Christ the Church :
30. For we are members of His body, of His flesh, and of His bones.
31. For this cause man shall leave his father and mother/ and shall
cleave to his wife, and they two shall be one flesh.7
32. This mystery23 is great, but I say in Christ, and in the Church.
33. Nevertheless let you also severally each love his wife, as he loveth
himself: and let the wife fear her husband.

31 "If married persons live in harmony, thejr children are well trained, and their domestics are kept iu
order, and their neighbors, friends, and relatives receive edification : but if it be otherwise, all thiugs are
iu inextricable confusion." "St. Chrysostom.
33 "In what word?" asks St. Chrysostom. "In the name of the Father, and of the Son, and of the Holy
Spirit." 23 This term is used of mysteries, properly so called, and of sacraments, as Divine instruments of grace.
The mysterious nature of conjugal union is declared by the apostle, in consequence of its typical relation to
the union of Christ with the Church. Prom its first institution it was so referred, although this was not then
declared, nor was grace attached to it. " He calls it a great mystery, because blessed Moses, or rather God
intimated something great and wonderful." St. Chrysostom.
q G. P. " of God." V. Chrys. critics.
r Gen. 3 : 16; Col. 3 : 18 ; 1 Pet. 3:1. G. P. " wives be submissive." V. A. Lachmann.
« 1 Cor. 11 : 3. t G. P. + "and." V. critics.
" G. P. " the." v G. P. " it." V. critics.
w G. P. — V. A. B. D. E. F. G. Syr. fathers.
i Gen. 2 : 24 ; Matt. 19 : 5; Mark 10 : 7. V 1 Cor. 6 : 16.

632 EPHESIANS VI.

CHAPTER VI.
LET CHILDREN OBEY THEIR PARENTS, AND SERVANTS THEIR MASTERS: AND ON THE
OTHER HAND LET PARENTS BE MINDFUL OP THEIR DUTY TOWARDS THEIR CHILDREN,
AND MASTERS TOWARDS THEIR SERVANTS. HE WARNS THEM TO PUT ON THE ARMOR
OP GOD, THE VARIOUS PARTS OF WHICH HE EXPLAINS, AND RESIST THEIR SR1R1TUAL
ENEMIES. HE ALSO ASKS THEM TO P'RAY FOR HIM.
1. Children, obey in the Lord1 your parents : for this is just.
2. Honor thy father and thy mother," which is the first command
ment with promise,2
3. That it may be well with thee, and thou mayest live long on the
earth. 4. And ye, fathers, provoke not your children to - anger ; but bring
them up in discipline and admonition of the Lord.3
5. Servants, be obedient to your1 masters according to the flesh, with
fear and trembling,4 in simplicity of your heart, as to the Christ :
6. Not serving to the eye, as pleasing men, but as servants of the
Christ, doing from the heart the will of God,
7. Serving with good will, as the Lord, and not men :5
8. Knowing, that every one, whatever good he shall do, shall receive
this6 from the Lord, whether he be bond or free.
9. And ye, masters, do the same to them,7 laying aside threats, know
ing that the Lord both of them and you0 is in heaven, and that there is
no respect of persons with Him.
10. As to the rest/ brethren, be strengthened in the Lord, and in the
power of His might.
11. Put ye on the armor8 of God, that ye may stand against the wiles9
of the devil :
12. For our wrestling is not against flesh and blood,10 but against the
1 In a spirit of faith, from a sense ofthe Divine obligation : " according to the Lord : for God, he says, hatb
so commanded .... in those things which are not offensive to God." St. Chrysostom.
3 A special promise of long life is attached to the observance of this commandment. A general threat and
promise regarding all the commandments go before.
3 Instructing them in Christian maxims, and admonishing them to act accordingly. St. Jerome sayfl it
means rather admonition and instruction, than austerity.
4 The apostle wished them to remember their absolute dependence on their masters, that they might not
be wanting in respect and obedience.
5 As serving the Lord rather than men. "Inasmuch as many in the commencement of Christianity,
thought that Gentile masters might be slighted, the apostle lays down the rules of tbe various classes with
bo much moderation, that he may not be thought to excite the slave* against the masters, and on the other
hand he declares that no regard is due to commands of masters, in sinful and profane matters." St. Jerome.
9 Its reward. All are equal in this respect.
4 Act in like manner towards them : have God in view, and be governed by Christian principles.
8 A panoply furnished by God.
9 The enemy lies in ambush, and may assail us unexpectedly. lrj Mortal men.
a Exod. 20 : 12 ; Deut. 5:16; Ecol. 3:9; Matt. 15:4; Mark 7:10; Coloss. 3 : 20.
b Col. 3 : 22 ; Tit. 2 : 9 ; 1 Pet. 2 : 18. tfi.p,« your Master also." V. MSS. fathers.
'6. P. + '-my." V. MSS.

EPHESIANS VI. 633
princes and the powers, against the world-rulers of this darkness,11 against
the spirits of wickedness,120 in tho high places.13
13. Wherefore take ye the armor of God, that ye may be able to re
sist in the evil day,14 and to stand perfuct' in all things.15
14. Stand, therefore, having your loins girt in truth, and having on
the breastplate of justice,
15. And your feet shod with the preparation of the gospel of peace.16
16. In all things" taking the shield of faith, wherewith ye may be
able to extinguish all the fiery darts17 of the wicked one,
17. And take the helmet of salvation,18 and the sword of the Spirit15
(which is the word of God).
18. Through all prayer and supplication, praying always in spirit,
and watching in it,h with all earnestness and entreaty for all the saints,
19. And for me, that speech may be given me in the opening of my
mouth with boldness, to make known the mystery of the gospel.
20. For which I am ambassador in a chain,20 so that in it I may speak
boldly, as it behooveth me.
21. But that ye also may know the thing3 which regard me, what I
am doing, Tychicus, the beloved brother and faithful minister in the
Lord, will make all things known to you,
22. Whom I have sent to you for this same purpose, that ye may
know the things which concern us, and that he may comfort your hearts.
23. Peace be to the brethren, and charity with faith from God the
Father, and the Lord Jesus Christ.
24. Grace with all who love our Lord Jesus Christ in incorruption.21'
Amen.k

11 Against thoso who rulo this dark world. The wicked spirits exercise groat power in this world ; but
under Divine cootrni, which makes thoir efforts subordinate to tho great designs of God. St. Chrysostom
understands them to be so designated, "because they are tho cuuso of evil works."
13 Wicked spirits.
13 These spirits hover around us, and watch for our ruin. "It is the opinion of all tho doctors, that the
air which separates heaven and earth is full of adverse powers." St. Jerome.
11 The time of attack. "He calls the evil day tho prosent life and this wicked world, on account of tho
evils that take placo in it." ft. Chrysostom.
16 It contains an allusion tn a champion, who maintains his position, having overcome all his antagonists.
18 Tho gospel prepares us for the spiritual combat, by Inspiring patience.
" Darts pointed with Inflammable matter. "> Tho saving helmet— hope in our Savior.
18 This is a beautiful description of tho Christian armor. Tho Divino word is as a sword wherewith the
Spirit of God arms tho soldier of Christ.
39 The apostle was bound by a single chain, being in what was stylod custodia militaris. Tho condition of
a prisoner was unfavorable to his preaching tho gospel, although many approached him.
31 St. Jorome explains tho toxt of thoso whose love for Christ is manifested In shunning tho corruption of
Bin. "How many love the Lord, and are ready to suffer banishment, martyrdom, distress, and all lands of
Ignominy for Him, anil nevertheless are overcome by cnrnal lust I The apostlo does not wish grace for them,
tor the grace of tho Lord is with all who loyo Him without corruption."
o G. P. "spiritual wickedness."
I G. P. " having done all, to stand." e 0. P. " Above all." V. MSS. Lat. fathers.
h G. P. " thereunto." ' P. "in sincerity."
k G. P. '¦ Written from Rome unto tho Ephesians, by Tychicus." This is correct, but not authentic,

PREFACE
TO THE EPISTLE TO THE PHILIPPIANS.

The apostle Paul, in obedience to a supernatural call in a vision,
passed into Macedonia, with Luke, Silas, and Timothy, and preached
at Philippi, a chief city of that province, about the year 51 or 52, of
the Christian era. The expulsion of a demon from the body of a girl,
who was possessed by a divining spirit, and brought great gain to her
masters, provoked their opposition, and resulted in the scourging and
imprisonment of Paul and Silas, by order of the magistrates ; but the
miraculous earthquake, by which the prison was shaken during the
night, its doors thrown open, and the chains of the prisoners loosed, led
to the conversion of the jailer and his family, and to the honorable
liberation of the apostle and his companion. The faithful of Philippi
cherished at all times a tender affection for him, and cheerfully con
tributed to his wants, especially when he was a prisoner at Rome, whither
they sent their offerings by the hands of Epaphroditus, who was proba
bly their bishop. Paul showed his confidence and tender regard for
them by accepting their contributions, which he also gratefully acknow
ledged in this epistle, wherein he praises their piety and zeal. No word
of reproof occurs throughout, which is a great token of their fervor.
The letter was written in the year 62, and forwarded by Epaphroditus'.
It is believed to have been one of the last written during the first im
prisonment of the apostle at Rome, as it indicates confidence that he
would soon be set at liberty.1 In the meantime, he determined to send
Timothy to visit them, in order to learn from him the state of their
church. It commences with expressions of tender affection, and of his earnest
desire that they should advance in knowledge and piety. He assures
them that his imprisonment has resulted to the advantage of religion,
and that the name of Christ has been made known by many who were
encouraged by his fortitude in suffering, and by others through a spirit

Ch. 2 : 24.

636 PREFACE.
of rivalry and contention. He desired to die, in order to be with
Christ ; but he felt that his presence on earth was still necessary, to
strengthen the faithful whom he had brought to the knowledge of salva
tion. In order to banish from among them all pride and ambition, and
to stimulate them to the practice of humility, he presented to their con
sideration the humiliations and sufferings of Christ. He warned them
to beware of judaizing teachers, who gloried in circumcision, whilst he
who was circumcised, and had been a strict follower of the law, nay, a
persecutor of Christians, put no longer any confidence in aught but the
justifying grace which comes by faith, through the merits of the Re
deemer. He denounces the enemies of the cross as the slaves of sensu
ality, and declares that eternal perdition awaits them. With great ear
nestness he exhorts the faithful to practise all virtues ; and he thanks
them for the new evidence which they had given of their attachment to
him, in their gift, of which Epaphroditus was the bearer.
This epistle, though short, is replete with instruction. The mystery
of the crucifixion is most strikingly presented to view ; the glory and
the humiliation of the Son of God are set before us ; and the homage
due to Him from all intelligent creatures is declared. Enemies of the
cross still abound, not merely the open blasphemers «f the mystery, but
false and weak Christians, whose lives belie their holy profession. Let
all ponder the words of the apostle, and they will surely feel remorse
and compunction.

THE EPISTLE OF BLESSED PAUL THE APOSTLE

PHILIPPIANS.

CHAPTER I.
FROM THE GREAT LOVE WHICH HE HAS FOR THE PHILIPPIANS, HE MANIFESTS TO THEM
THAT HIS SUFFERINGS HAVE RESULTED TO THE GREATER ADVANTAGE OF TIIE GOSPEL,
BUT FOR WHICH CONSIDERATION, HE WOULD DESIRE TO BE LOOSED FROM THE BODY,
AND TO BE WITH CHRIST. HE EXHORTS THEM TO LIVE IN A MANNER CONFORMABLE
TO THE GOSPEL OF CHRIST, OBSERVING THAT THET HAVE ALREADY SUFFERED AFFLIC
TIONS FOR HIS SAKE.
1. Paul and Timothy,1 servants of Jesus Christ,2 to all the saints
in Christ Jesus, who are at Philippi, a with bishops3 and deacons,
2. Grace be to you, and peace from God our Father, and the Lord
Jesus Christ.
3. I give thanks to my God, on every remembrance of you,
4. Always in all my prayers for all of you, making supplication with
5. For your fellowship' in the gospel [of Christ4] from the first day
until now :
6. Being confident of this very thing, that He who hath begun in you
a good work, will complete it until the day of Christ Jesus :5
7. As it is meet for me to think this for all of you : because I have

1 The apostle associates Timothy with himself, as a bishop sharing the high functions, whose plenitude
belongs to tbe apostleship. Timothy had accompanied Paul in his journeys to Philippi.
3 Ofhis apostolic dignity he makes no mention, but uses a common designation.
3 "What does this mean? Were there at that time many bishops of one city? By no means; but he
styled the priests hy this name : for up to that time tbey used the names promiscuously, and the bishop was
even styled deacon." St. Chrysostom.
4 The apostle rejoices in their communion in faith, and in their readiness to contribute to aid the cause of
the gospel. They had sent him pecuniary relief to Rome, where he then was.
6 The final judgment is called emphatically by this name; but the day of death, when each one must ap-
pear before the Judge, is here designated. The apOBtle charitably hoped for their perseverance.
a Acts 16 : 20. >> Rum. 15 : 26 ; 2 Cor. 8 : i, 9, 13.

638 PHILIPPIANS I.
you in my heart, both in my bonds, and in the defence and confirma
tion of the gospel,6 ye all being partakers7 of my joy :°
8. For God is my witness, how I long after8 you all in the bowels9 of
Jesus Christ.
9. And this I pray, that your charity may more and more abound in
knowledge, and in all understanding ;10
10. That ye may approve the better things, that ye may be sincere,
and without offence, until the day of Christ,
11. Filled with the fruita of justice through Jesus Christ, to the
glory and praise of God.
12. Now, brethren, I desire ye should know that the things regard
ing me have fallen out11 rather to the futherance of the gospel :
13. So that my bonds were made manifest in Christ, in all the
court,12 and in all other places ;13
14. And many of the brethren in the Lord growing confident by my
bonds,14 were much more bold to speak the word of God0 without fear.
15. Some indeed even out of envy and contention : but some also
through good will preach Christ :
16. Some out of charity, knowing that I am set for the defence of
the gospel :
17. But some through contention* preach Christ not sincerely, sup
posing that they add15 affliction to my bonds.
18. But what then ? So that by all means, whether by occasion,16 or
in truth, Christ be preached ; in this also I rejoice, yea, and I will re
joice. 6 Whilst he pleaded the cause of Christ, by repelling the charges brought against himself, and labored to
maintain and strengthen it, he was not unmindful of the Philippians, whose generous sympathy he expe
rienced. " Uis chains, therefore, were a confirmation of the gospel : and justly indeed ; for if he had refused
to submit to them, he might have appeared to be an impostor, but when he suffers all things — chains and
tribulations — he shows that he endures them through no human motive, but for the sake of God, who will
reward him." St. Chrysostom.
4 The grace or suffering forCbrist is understood. Tbe Philippians sympathized with the apostle, and shared
his sufferings by sending him relief. "What does this mean?" asks St. Chrysostom; "was this the grace
accorded to the apostle, to be loaded with chains, to be hunted down, to endure numberless hardships ? Unr
doubtedly." 8 Love. s Heart.
10 Sentiment, feeling, discrimination, practical sense of duty.
11 Resulted in.
13 The judgment hall, or the pretorian camp, which was at Rome. St. Chrysostom states that the palace
was so styled at that time.
13 Some refer it to men.
11 Witnessing his intrepidity in suffering.
15 These appear to have been persons invidious of the honor and success of the apostle, yet not corrupting
the gospel. "They preached indeed sound doctrine, but theirobject, and the intention with which they did
so, were corrupt." St. Chrysostom.
1B The apostle rejoiced that Christ was preached, even when the preacher was influenced rather by a Bpirit
of rivalry, than a zeal for truth.
c G. P. " grace." V. Schleusner, Simon.
i G. P. " fruits." V. MSS. Tersions, fathers, all critics.
e Q. P. — V. A. B. Clem. Al. ' G. P. invert verses. V. MSS.

philippians i. 639
19. For I know, that this17 shall turn to my salvation, through your
prayer, and the supply of the Spirit of Jesus Christ,18
20. According to my expectation and hope, that in nothing I shall
be confounded :19 but with all confidence, as always, now also Christ
shall be magnified in my body, whether by life, or by death.
21. For. to me to live is Christ,20 and to die gain.21
22. And if to live iii the flesh, this is to me the fruit of labor,22 and
what I shall choose23 I know not.
23. And8 I am straitened between two things : having the desire to
depart,11 and to be with Christ, which is far better :u
24. But to abide still in the flesh is1 needful for your sake.
25. And having this confidence, I know that I shall abide and con
tinue with you all, for your furtherance, and joy of 2S faith.
26. That your rejoicing may abound in Christ Jesus for me, by my
coming to you again.
27. Only live in a manner worthy* of the gospel of Christ : that
whether. I come and see you, or being absent, hear of you,1 I may know
that ye stand fast in one spirit, with one mind, striving together for the
faith of the gospel ;26
28. And terrified in nothing by the adversaries : which to them is a
cause of perdition, but to you of salvation, and this27 from God :
29. For to you it is given for Christ, not only to believe in Him,
but also to suffer for Him :
30. Having the same conflict, such as ye saw in me,28 m and now have
heard11 of me.

" The preaching of Christ : or tbe present suffering condition of the apostle.
49 Through His grace. "That is, if I be assisted, if a greater supply of His Spirit be given me unto sal
vation." St. Chrysostom.
43 Whatever calamity might overtake him, his hope was fixed in ChriBt.
30 He lived only to promote the glory of Christ.
34 To die was for him tbe gaining of eternal happiness.
22 Continuance in life would afford him an opportunity to labor.
39 In this conflict of personal feelings and wishes, which were holy, he abandoned himself to the Divine
will. 34 Which is far better in itself than to remain on earth.
35 The apostle desired by his stay to advance the Philippians in Christian knowledge, and thus to promote
their spiritual joy.
35 Strenuously exerting yourselves to promote it, and cheerfully suffering all things on its account. The
verb alludes to athletic struggles.
27 This matter is directed by Divine Providence.
38 When persecuted in their city.
S G. P. " For." V. MSS. critics. h 2 Tim. 4 : 6.
i G. P. " more needful." t Eph. 4 : 1 : Col. 1 : 10 ; 1 Thess. 2 : 12.
I Infra 2 : 19. ¦» Acts 16 :.23.
» G. P. " hear."

640 philippians ii.

CHAPTER II.
WITH ADMIRABLE FEELING HE EXHORTS THEM TO MUTUAL LOVE, CONCORD, AND MO
DERATION, AFTER THE EXAMPLE OF CHRIST, AT WHOSE NAME EVERT KNEE IS BENT,
AND TO WORK OUT THEIR SALVATION IN FEAR. HE CONGRATULATES THEM ON THEIR
HOLT LIFE IN THE MIDST OF THE WICKED, AND HE IS HAPPY IN HAVING SUCH DIS
CIPLES. HE PRAISES TIMOTHY FOK HIS SINCERE PREACHING OF THE GOSPEL AND
HIS OBEDIENCE: IN LIKE MANNER ALSO EPAPHRODITUS, WHOM HE SENDS TO THEM,
AFTER HIS RECOVERY FROM SICKNESS.
1. Ip, therefore, there be any consolation in Christ, if any solace of
charity, if any fellowship of spirit, if any bowels of a compassion :
2. Fill up my joy, that ye be of the same mind, having the same
charity, oi" one accord, thinkingb the one thing.1
3. Let nothing be done through contention, nor through vain-glory,
but in humility, let each esteem the other better than himself,2
4. Each one not considering0 the things which are his own,3 but those
of others.
5. For have this4 mindd in yourselves, which also was in Christ Jesus ;
6. Who being in the form6 of God, thought it not robbery" to be
equal6 with God ;
7. But emptied' Himself and took the form of a servant,8 being made
in the likenessg of men,9 and in fashion10 found11 as a man.
1 He desires an identity of sentiment and feeling among the faithful, a common charity, a union of mind
and heart. " What he says, is this : if ye wish to afford me any consolation iu my trials, and any relief in
Christ, any comfort of love, if you wish to manifest any communion in spirit, if you have any tenderneffl and
compassion, give me full joy." St. Chrysostom.
3 Each one ought to think humbly of himself, and consider those points in which his neighbor truly excels
him. He should not prefer himself even to manifest sinners, because he might have been worse, had he been
exposed to the same temptations; and he knows not into what depths of vice he may yet fall
3 His own gifts, or good qualities,
4 Entertain the eame sentiments in regard to yourselves, which you have in regard to Christ. As you be
lieve that He, tbe Son of God, humbled Himself to death, be ready also to humble yourselves, whatever may
be your apparent excellencies.
• Nature. Plato de Kepublica, 2, p. 431.
c He deemed it no usurpation, because He Himself was by nature God. St. Chrysostom remarks, that
" the apostle says cf God Himself, that God, the only begotten Son of the Father, who is in the form of God,
who has nothing less than the Father, who is equal to Him, thought it no robbery Himself to be equal to
God." 1 This expression does not imply that He divested Himself of the Godhead ; but the assumption of human
nature was apparently a yielding up of His majesty and glory. No diminution or change took place in His
Divinity. 9 Slave. He not only assumed human nature, but submitted to be treated as a slave, being scourged as
such— nay crucified as the vilest malefactor.
3 He was like to them, a true man, but undefiled, nay perfect.
10 Shape, appearance, manner of life.
44 Presented, ascertained, known.
1 G. P. " and."
b Grotius explains it. " Study this one thing, that nothing be done through contention."
c G. P. " let each one consider." V. all critics.
i G. P. " let this mind be in you." V. A. B. e p. \r. Chrysostom, Theodoret.
I P. " made Himself of no reputation." V. Bloomfield. * Ileb. 4 : 16 ; 7 : 26.

PHILIPPIANS II. 641
8. He humbled Himself, and became obedient unto death, even the
death of a cross. h
9. Wherefore also God hath highly exalted Him, and given Him the1
name, which is above every name :
10. That at the name of Jesus every knee should bend of those that
are in heaven, k on earth, and under1 the earth ;12
11. And every tongue should confess, that the Lord Jesus Christ is
in13m the glory of God the Father.
12. Therefore, my beloved (as ye have always obeyed), not as in my
presence only, but much more now in mine absence, work out your sal
vation with fear and trembling.14
13. For it is God, who worketh in you both to will and to perform15
according to the good will.16
14. [And] do all things without murmurings and disputings :
15. That ye may be faultless and sincere children11 of God, blameless
in the midst of a wicked and perverse generation : among whom ye shine,
as lights in the world ;
16. Holding forth the word of life17 for my glory18 in the day of
Christ, because I have not run in vain,19 nor labored in vain.

13 Lit. <: of the heavenly, earthly, and infernal beings." The angels are commanded to adore Him. Men
on earth give Him homage, and such as refuse it now, must give it hereafter. Demons feel His power,
13 The Vulgate appears to mean that Christ is in glory with His Father ; but the text rather says that the
.acknowledgment of Christ as Lord redounds to the glory of His Father. Gloria has probably been substi
tuted for gloriam.
11 Lest you fall into sin.
11 The same term is employed for the action of man under grace, and for the Divine action of grace on the
human will.
16 We can rely on no purpose or effort of our own, but on Divine grace, for which we should earnestly pray.
God moves us by His grace to will good, and He gives us strength to accomplish it: but our co-operation is
necessary. St. Augustin remarks: "Not because the apostle saith, it is God that worketh in you both, to will
and work, must we think He takes away our free will. For if it were so, then would He not a little before
have willed them to work their own salvation with fear and trembling. For when they are commanded to
work, their free will is called upon : but with trembling and fear is added, lest by attributing their well-
working to themselves, they might be proud of their good deeds, as though they were of themselves." De
gratia et lib. arb. c. 9. The good will ivdoicia may be the Divine good pleasure, by which God determines to
bestow grace on the special objects of His favor; or the good disposition of the human will, under the in
fluence of grace. No natural disposition, however excellent, can determine the Divine counsels in the distri
bution of grace. St. Chrysostom explains it : " On account of His love, His pleasure, that the things pleasing
to Hira may be performed, that they may be according to His will."
17 Some, with Beza, conceive that there is an allusion to lights held forth as beacons to distressed mariners :
but the term may signify simply, holding fast to the faith, which is the principle of salvation. "Being ofthe
number of those who shall be saved— having the seed of life, the pledge of life, life itself." St. Chrysostom.
18 That he might glory, not vainly, but in the Lord, on tbe day of judgment, in the success of his labors.
" Such is your virtue that it will not only lead you to salvation, but reflect glory on me." Idem.
19 The apostle often uses the similitude of a race, to mark both his personal career and his apostolic labors.
h Heb. 2:9. i G. P. — V. A. B. C. Orig. Euseb. critics.
k Heb. 1:6. [ Isaiah 45 : 24 ; Rom. 14 : 11.
m G. P. u that Jesus Christ is Lord, to the glory."
n G. P. 1 Pet. 4:9. V. connects both adjectives with the noun: but the gender of the first adjective is
different. 41

642 PHILIPPIANS II.
17. But if even I be as a libation200 upon the sacrifice" and service22
of your faith, I rejoice, and congratulate with you all.
18. And rejoice ye also, and congratulate with me for the same.23
19. And I hope in the Lord Jesus, to send Timothy" to you shortly,
that I also may be of good comfort, knowing what concemeth you.9
20. For I have no man likeminded,24 who, with sincere affection, is
solicitous for you. »
21. For all seek their own,' not the things of Jesus Christ.25
22. Now know yes the proof of him, that as a son to a father, he
hath served with me in the gospel.
23. Him, therefore, I hope to send to you presently, when I shall
have seen the things which concern me.
24. And I trust in the Lord, that I myself also shall come to you'
speedily. 25. But I have thought it necessary to send to you Epaphroditus, my
brother and fellow-laborer, and fellow-soldier,26 and your apostle,27 and
the helper of my need.
26. For indeed, he longed after you all, and he was afflicted, because
ye had heard that he had been sick.28
27. For he was sick even to death ; but the Lord had mercy on him :
and not only on him, but on me also, lest I should have sorrow upon
sorrow.29 28. Therefore I sent him the more speedily, that on seeing him ye
may rejoice again, and I may be without sorrow.
29. Receive him, therefore, with all joy in the Lord, and treat such
with honor :
30. Because for the work of Chkist he was nigh to death, delivering

30 As a libation over the victim. It has reference to the shedding of his blood, whilst laboring for their
salvation. 31 They, by faith, were victims.
23 Lit. " liturgy." Their faith was a public office, or act of homage, which tbe apostle offered to God.
39 For his sufferings in the cause of Christ. " Congratulate with me, he says, since I rejoice in the prospect
of my own death." St. Chrysostom.
34 So identified with himself in feeling and solicitude for their welfare.
39 This is popularly Baid, to express that very many sought their own interests or glory, rather than the
glory of Christ.
30 From these epithets it appears that he was a bishop.
34 Many infer hence that he was bishop of Philippi : others think that the term may be taken in its lowest
signification for messenger sent by the Philippians with money to St. Paul, to relieve his distress. The pre
ceding terms favor the former interpretation.
28 As their bishop, he felt that bis sickness would afflict them.
33 The sorrow of losing so faithful a colleague, whilst he himself was a prisoner.

o 2 Tim. 4:6. p Acts 16 : 1.
q Supra 1 : 27 ; infra v. 23; 2 : 19. '1 Cor. 13 : 5.
s P. " ye know." ' G. P. — V. A. B.

philippians iii. 643

up his life,30 that he might fulfil what was wanting on your part towards
my service.31

CHAPTER III.
NO OXE CAX GLORY IX LEGAL OBSERVANCES : OTHERWISE PAUL WOULD HAVE THE
GREATEST REASON TO GLORY IX THEM: WHO X EVERTIIELESS CONSIDERED ALL AS
LOSS, THAT HE MIGHT GA1X THE JUSTICE OF GOD BY FAITH IN CHRIST, ALWAYS AD
VANCING IX ORDER FIXALLY TO ATTAIN TO PERFECTION : WHEREFORE HE EXHORTS
THE PHILIPPIAXS TO IMITATE HIM, RATHER THAN THE DISORDERLY, WHO ARE ENEMIES
OF THE CROSS OF CHRIST.
1. As to the rest, my brethren, rejoice in the Lord.1 To write the
same things2 to you is not, indeed, irksome to me, but it is necessary"
for you.
2. Beware of the dogs,3 beware of the evil workers,4 beware of the
concision.5 3. For we are the circumcision,6 who worship God in spirit, and glory
in Christ Jesus, and have no confidence in the flesh :7
4. Although I alsob might have confidence in the flesh. If any other
thinketh he may have confidence in the flesh, I more,8
5. Circumcised on the eighth day,9 of the stock of Israel,10 of the
tribe of Benjamin,11 a Hebrew of Hebrews,12 as regardeth the law,c a
Pharisee,13

80 Endangering it, probably by pursuing his journey whilst actually sick, or, as St. Chrysostom thinks, by
approaching the apostle at a time of great excitement and suspicion.
31 This is not a reproach. They did what was in their power, by sending the relief which Epaphroditus, at
the peril of his life, hastened to deliver. The personal services which he rendered, all would have willingly
performed. 1 This is said to animate them, as having reason to rejoice in his return.
2 As those which he had spoken when present. Some think that he repeats what he had said in a former
epistle, of which, however, there is no evidence.
3 The dog being remarkable for impudence, greediness, and petulance, is in Scripture the type of the pro
fane. Here it indicates false teachers, especially tbe advocates of the Jewish rites. The Philippians are
charged to guard against them.
4 The same are here meant aa laboring to corrupt the faith of others.
5 KaTaTt>p.fi is used as a term of reproach for the advocates of circumcision, who by seeking to ingraft it on
Christianity, cut off effectually their disciples from Christ. The word is imitated by the Latin and English
interpreters. G Circumcised in spirit. He contends that Christians alone are truly circumcised, because the spiritual
circumcision, by the mortification ofthe passions, is more important than the carnal observance.
7 In circumcision, or legal observances.
B In those points in which they gloried, he had the advantage.
9 In exact conformity with the law, as a child of Jewish parents. Proselytes were circumcised at any age,
on submitting to the law.
10 Tbe original stock, not like tbe Samaritans or Idumeans.
11 Which had not been led into captivity, and whose derivation from the primitive stock was therefore un
doubted. 12 By both parents descended from Abraham, of the old and unmixed blood.
13 Strictest in its observance.
- G. P. '; safe." b G. P. — V. B. Chrys. o Acts 23 : 6

644 PHILIPPIANS III.
6. As regardeth zeal, persecuting the Church of God,14 as regardeth
the justice which is in the law, having lived blamelessly.15
7. But the things which were gain to me, these I considered loss,16
for Christ.
8. Yea, but I esteem all things to be loss, for the excellent knowledge
of Jesus Christ my Lord : for whom I have forfeited all things, and
regard them as dirt that I may gain Christ,
9. And be found in Him not having my justice, which is by the law,17
but that which is by faith in18 Christ Jesus :a the justice which is of
God in" faith ;19
10. To know Him, and the power of His resurrection,20 and the fel
lowship of His sufferings :21 being made conformable to His death :
11. If by any means I may attain to the resurrection, which is from
the dead;22
12. Not that I have already attained,23 or am already' perfect :24 but
I follow after, if by any means I may lay hold of that for which I am
also laid hold of by Christ Jesus.25
13. Brethren, 1 do not count that I have laid hold of it.26 But one
thing,27 forgetting the things that are behind, and stretching forth my
self to those that are before,
14. I press towards the mark,28 for the prize of the call of God from
above in Christ Jesus.
15. Let us, therefore, as many as are perfect,29 be of this mind, and
if ye be otherwise minded, this also God will reveal to you.30
11 The sincerity of his attachment to the law was evident from the ardor wherewith he once persecuted
the followers of Christ.
15 His conduct had been in strict accordance with the legal prescriptions.
1G He did not value them ; he chose to forfeit all advantages arising from them, rather than he estranged
from Christ.
17 Not that which is grounded on the exact observance of the law. 1B Lit. "of."
13 Justice is the gift of God, granted freely to the believer in Christ, who is penitent for sin, and determined
to live in conformity with the Divine law.
29 To know more fully tbe Divine power displayed in the resurrection of Christ, and to experience its
effect in the increased confidence of rising with Uim.
31 To he made worthy to suffer with Iliin.
23 This implies no doubt, but earnest solicitude to secure a glorious resurrection, even hy the endurance
of extreme sufferings. "If I lay hold on His resurrection, lhat is, if I can suffer so much, if I can imitate
Him, if I can become like to Dim, suffering as Christ suffered, who was spit upon, buffeted, scourged, and
put to death." St. Chrysostom.
39 The palm of victory. -' He might still advance in virtue.
3S Christ calling him to the faith, introduced him into tbe race-course, and he now struggled to reach the
goal, and secure the object of his calling. " I was, he says, of the number of the lost, I was on the point of
being drowned, I was near ruin : God laid hold of me : He even pursued me, as I fled from Him with all my
might." St. Chrysostom.
39 The prize. ^ One thing only I consider.
38 As a racer, who does not consider the ground which he has got over, hut that which still remains, and
hastens to the goal.
23 All they who imagine themselves to be such, must remember that they are still liable to lose the prize :
" What is this! That we must forget what we have done : so that a perfect man should judge himself to he
imperfect." St. Chrysostom.
30 If they entertained not this holy fear of not attaining to salvation, Qod would enlighten their minds, on
'fi.P.- e G. P. "by." V. D*. E. f 1 Cor. 4 : 4.

philitpians iv. 645
16. Nevertheless whereunto we are come, that we be of the same
mind, let us also continue in the same rule.31
17. Be ye followers of me, brethren, and observe those who walk so,
as ye have our model.3'2 g
18. For many walk,33 of whom I often told you,h (but now I speak
even weeping) the enemies of the cross of Christ:34
19. Whose end is destruction : whose god is the belly :35 and glory is
in their shame,36 who mind earthly things.37
20. But our citizenship' is in heaven :** whence also we look for a
Savior, the Lord Jesus Christ,39
21. "Who will reform our vile body conformably to His glorious body,
according to the working40 whereby He is able to subject all things to
Himself.

CHAPTER IV.
HE EXHORTS THEM TO PERSEVERANCE AXD SPIRITUAL JOY, MODESTY, PRAYER, AND
THANKSGIVING, WISHING THEM THE PEACE OP GOD, AND STEADFAST ADHERENCE TO
DIVINE THIXGSj AND PRAISING THEM FOR TnE SUPPLIES SENT BY EPAPHROIIITCS.
1. Therefore, my brethren, beloved and longed for, my joy and
crown : stand thus1 in the Lord, beloved.
2. I beseech Evodia, and I beseech Syntyche, to be of one mind in
the Lord.2

hearing the instructions contained in this letter. "This is not said in reference to doctrines, but concerning
perfection of life, that none should consider themselves to be perfect: for he that imagines that he has got
all has nothing." St. Chrysostom.
3i The apostle exhorts them to have present to their mind the common principles of f;iith, and to act ac
cordingly. "To what we have attained, this is already so fiir accomplished. Do you perceive that he wishes
the instructions to be as a rule? The rule does not admit addition or diminution, without losing its essence.
In the same rule, that is, the same faith, the same principle." Idem.
33 "Although I be not present, you nevertheless know my manner of proceeding, that is, my conduct."
Idem. 33 False teachers, or weak Christians. "There were some who made a profession of Christianity, but lived
in case and luxury : which was opposed to the cross : therefore did the apostle speak thus." Idem.
a4 The false teachers undermined the mystery of the redemption — the weak Christians opposed it by their
lives. 35 Sensuality generally distinguishes false teachers, even those who affect severity of character and
teaching. 33 In shameful actions.
37 Their affections and desires are for the things of earth.
aa *fne principles of the Christian life are derived from above— our hopes and interest? are heavenly.
39 To come in glory at the end of time.
40 Lit. " energy." Divine power, by which He controls all things.
1 As persons whose thoughts and hopes are in heaven.
3 They were at variance.
6 P. "ye have us for an ensample." h Rom. 16 : 17.
i 7r0Atr£tym municipatus. St. Jerome in Amos c. 4 versus finem.

646 PHILIPPIANS IV.
3. I also ask thee likewise, sincere companion/ help these women/
who have labored with mea in the gospel5 together with6 Clement/ and
mine other fellow-laborers, whose names are in the book of life.7
4. Eejoice in the Lord always : again I say rejoice.
5. Let your moderation8 be known to all men :9 the Lord is nigh.10
6. Be anxious0 about nothing,11 but in everything by prayer and sup
plication, with thanksgiving, let your petitions be made* known to God.12
7. And may the peace of God, which surpasseth all understanding,
guard your hearts and minds in Christ Jesus.
8. As to the rest, brethren, whatever things are true, whatever
modest/ whatever just, whatever holy, whatever amiable, whatever of
good report, if there be any virtue, if any praise [of discipline6], think
on these things.
9. The things which ye have both learned and received, and heard
and seen in me,13 these do ye : and the God of peace shall be with you.
10. And I rejoiced in the Lord greatly, that now at length your
thought for me hath flourished again,14 as ye did also think^15 but ye
were prevented/
11. I speak not, as if through want : for I have learned16 to be con
tent with the things which I have.
12. I know even how to be humbled, I know also how to abound :
(everywhere and in all things I am instructed) both to feast and to be
hungry, both to abound and to be in want.

3 This is addressed probably to the bearer of the letter. Tho term here, says Bloomfield, "denotes col
league in office, and I am inclined to agree with those who suppose the apostle means the bishop, or principal
presbyter of Philippi, who was, as it were, his deputy and subordinate colleague." St. Chrysostom calls him
a fellow-workman and soldier, partner and brotber.
4 The two women just mentioned.
* They co-operated by instructing females, and in other ways suitable to their sex.
8 Many take him to be the same who afterwards filled the Roman See ; but it is not certain.
1 Not caring to specify them, he refers to them generally as known to God, and to be rewarded by Him.
The book of life is a figurative expression for the Divine knowledge and love.
8 St. Chrysostom considers it here to regard the forbearance to be exercised towards the enemies of piety.
9 He wishes them to act with gentleness, so that it might be manifest to all.
10 This is understood of the coming of Christ to punish the Jews. The knowledge that this event was not
far off was calculated to reconcile Christians to their sufferings. In another sense, the Divine presence is a
most effectual means for regulating the interior and exterior, and making our conduct uniformly edifying.
11 Care is proper, but extreme anxiety is to be shunned. We should do all in our power for success, using
the means with which Providence furnishes us, and praying God to bless our endeavors.
13 God knows our wants and desires before they are expressed ; but He wishes us to declare them, that we
may be more sensible of our dependence on His bounty.
13 Which ye have heard me teach, and seen me practise.
11 Their remembrance of him, which was manifested by their gifts, was like the renewed blossom and fruit
of a tree, which during tbe winter appeared dead.
16 He moderates the implied reproach, and excuses their neglect.
1U By experiencing want and distress he learned to endure all hardships.
* Supra 1 : 27.
b G. B. P. « also." V. — D*. E. F. G. Arm. Or. c p. » careful."
d P. "honest." azuva, grave, becoming. e G. P. —
f G. P. ': ye lacked opportunity."

philippians iv. 647
13. I can do all things in Himg who strengtheneth me.17
14. Nevertheless ye have done well, sharing with me in mine afflic
tion. 15. Now ye also, Philippians, know that in the beginning of the
gospel,18 when I set out from Macedonia, no church shared with me in
the proportion of giving and receiving,19 but ye only :
16. For to Thessalonica even ye sent once and a second time for mine
use.20 17. Not that I seek the gift, but I seek the fruit which aboundeth to
your account.21
18. But I have all things, and abound : I am filled, having received
from Epaphroditus the things which ye have sent, an odor of sweetness,22
an acceptable sacrifice, pleasing to God.
19. And may my God supply11 every want' of yours, according to His
riches in glory in Christ Jesus.23
20. But to our God and Father24 be glory forever. Amen.
21. Salute ye every saint25 in Christ Jesus.
22. The brethren who are with me salute you. All the saints salute
you, especially those who are of the household of Cesar.26
23. The grace of our Lord Jesus Christ be with your spirit. k
Amen.1

11 His power to adapt himself to all varieties of circumstances arose from the strengthening grace of God.
13 When it was firBt preached to them.
49 They gave supplies, and received instruction. This was not in a mercenary or simoniacal spirit.
39 They sent gifts to him, when at Thessalonica, the metropolis.
91 He was pleased to witness their generous zeal, which would be rewarded abundantly hy God. "I speak
on your account, he says, not for myself; for your salvation, for I gain nothing thereby. The benefit is with
the donors ; for the donors a reward is laid up." St. ChryBostom.
33 "The Scripture did not hesitate to use in regard to God this human and lowly phrase, to show to men
that their gifts were accepted." St. Chrysostom.
23 He prays that their temporal wants may be supplied, but still more that they may be rewarded here.
after. 31 To God, who is our Father.
23 Every Christian.
39 Already there were Christians in the palace, perhaps among the relatives of the emperor. "He ani
mated and encouraged them, showing that the preaching had reached even the imperial residence ; for if the
inmates ofthe palace despised all things for the King of heaven, much more should they." St. ChryflOBtom.
5 G. P. " Christ." V. MSS. critics.
k G. P. " My God shall supply." V. D*. F. G. versions.
i St. Chrysostom gives three readings : XPE4av, xapiv, xapav.
k G. P. "with you all." V. A. D. E. F. G. versions, Dum are.
1 G. P. "It was written to the Philippians from Home by Epaphroditus." Critics reject it, although the
statement is correct.

PREFACE
TO THE EPISTLE TO THE COLOSSIANS.

Colosse was one of the chief cities of Phrygia, an inland province
of Asia Minor. It is certain that St. Paul visited this province," but it
is doubted whether he first, or at all, preached the Gospel to the Colos-
sians, many inferring the contrary from some passages in this epistle.b
Epaphras is thought with great probability to have been their father in
the Gospel, since St. Paul himself testifies that they had been instructed
by him. It appears that they were addressed subsequently by Juda
izing teachers, who were anxious to engraft the ceremonial observances
of the law on the Christian religion, and that they were also urged to
adulterate the faith by the admixture of false principles, derived from
the Platonic and Pythagorean schools of philosophy, such as we have
already explained. The apostle, with his usual vehemence, denounces
all these attempts, and maintains that Christ is far above the angels,
even the most exalted in the heavenly hierarchy. The superstition,
which regarded them as necessary mediators, through whom alone our
prayers could reach the throne of God, and which ascribed to them the
creation and control of the world, is strongly condemned ; and the sove
reign dominion of Christ is affirmed. The atonement which He gave
for sin, His abrogation of the ceremonial law, and His headship over
all the Church, in heaven as well as on earth, are plainly taught. The
same doctrines and maxims which are presented in the letter to the
Ephesians, are here inculcated with some variety of language. The letter
was written during the first imprisonment of the apostle at Rome, about
the year 62. a Acts 16 : 6 : 18 : 23. b Ch. 1 : 4.

THE EPISTLE OF BLESSED PAUL THE APOSTLE

COLOSSIANS.

CHAPTER I.
THE APOSTLE, HAVING HF.AHD OF THE FAITH, CHABITT, AND HOPE OF THE COLOS
SIANS, PRAYS FOR THEM. THAT THET MAT BECOME PERFECT IN THE KNOWLEDGE OF
GOD, AND IN GOOD WORKS: HE SATS THAT CHRIST IS THE IMAGE OF GOD, AND THAT
BT HIM ALL THINGS WERE CREATED, AND THAT HE IS THE HEAD OF THE CHURCH,
BT WHOM ALL THINGS WERE RECONCILED: HE THEREFORE EXHORTS THEM TO CON
TINUE IMMOVABLE IN FAITH, AND SAYS THAT HE HIMSELF WAS MADE A MINISTER
OF CHRIST TO PREACH THE MYSTERY HIDDEN DURING AGES, BUT NOW MANIFESTED.
1. Paul, an apostle of Jesus Christ, by the will of God, and Timo
thy the brother :°
2. To the saints and faithful brethren in Christ Jesus,* who are at
Colosse. 3. Grace to you, and peace from God our Father, and the Lord Jesus
Christ." We give thanks to God and the Father* of our Lord Jesus
Christ, praying always for you :
4. Since we heard of your faith in Christ Jesus,1 and the love which
ye have towards all the saints,
5. For the hope, which is laid up for you in heaven : which ye have
heard in the word of the truth of the Gospel,
6. Which is come unto you, as it is also in the whole world, and
bringeth forth fruit, and groweth," as in you, since the day on which ye
heard of it, and knew the grace of God in truth,
7. As yef learned from Epaphras, our beloved fellow-servant, who is
for you a faithful minister of Christ Jesus.2
1 It is probable that the apostle had not preached to them.
3 He was probably their apostle and bishop.
a 2 Cor. 1:1; Philem. 1. b B. P. — V. MSS.
c G. P. V. Arm. Copt. Critics rpjecfc the clause.
i G. P. V. B. Chrys. " to God the Father."
e G. P. — V. MSS. Chrys. critics. ' G. P. + " also." V. Tischendorf.

652

COLOSSIANS I.

8. Who also hath manifested to us your love in spirit.3
9. Therefore we also, from the day that we heard it, cease not to
pray for you, and ask that ye may be filled with the knowledge of His
will, in all wisdom and spiritual understanding :
10. That ye may walk worthy of God,e pleasing in all things,11 being
fruitful in every good work, and increasing in the knowledge of God :*
11. Strengthened with all might according to His glorious power, in
all patience and long suffering with joy,
12. Giving thanks to God1 the Father, who hath made us worthy to
share in the lot of the saints in light :
13. Who hath delivered us from the power of darkness, and trans
lated us to the kingdom of His beloved Son ;
14. In whom we have redemption through His blood, k the forgiveness
of sins :
15. Who is the image of the invisible God, the first-born of every
creature :5
16. For in Him6 all things were created in heaven, and on earth, visi
ble and invisible,1 whether thrones or dominions, or principalities or
powers : all things were created through Him, and in Him :
17. And He is before all, and all things subsist in Him.
18. And He is the head of the body, the Church, who7 is the begin
ning,8"1 the first-born from the dead:9 that He Himself may be in all
things pre-eminent.10 *
19. For it was pleasing11 that all fulness12 should dwell in Him,
20. And through Him to reconcile all things to Himself, pacifying

3 Their mutual love, which was spiritual, grounded on supernatural motives.
4 So as to be altogether pleasing aud acceptable. "As he says, He revealed Himself freely to you, and as
you have received so great knowledge, so pursue a course of conduct worthy of your faith." St. Chrysostom.
6 He existed before any creature. " He is before all."
G The Father is said to create all things in the Son, on account ofthe intimate union of tbe Divine Persons
in the Godhead. All things in heaven and on earth, even the various orders of angelic spirits, were created
by Him, and in Him. Tbe unity ofthe Divine operation, which is alternately ascribed to each Divine Person,
is thus strongly expressed. St. Ambrose takes the prepositions to be equivalent, one to the other. L. 3 de
Sp. S. c. 12.
7 Christ. 8 The source of all things.
9 Christ was the first to rise from the dead.
10 It is the prerogative of Christ, as man, to be above all mere creatures. The apostle combats the errors
ofthe Oriental philosophy, which ascribed to the angels the prerogatives of the Deity.
11 To the Father.
12 The fulness of perfection— the Divine Nature is common to the Son, and Father, and Holy Spirit The
fulness of Divine gifls is in the Son as man. The whole circle of creation centres in Him, since all things are
referred to Him. The term here employed, rd x\ripwua, had a conspicuous place in tho false system above
referred to.
B G. P. "ofthe Lord."' h G. P. "unto all pleasing."
< G. P. — V. Chrys.
* P. V. critics reject: "through His blood." The clause is not in V. ed. 1484, nor in Rhem. made from Sixtine.
1 John 1:3. ml Cor. 15 : 20; Apoc. 1 : 5.
n Tporcvtiiv. P. "might have the pre-eminence." V. primatum tenens.

COLOSSIANS I. 653
by the blood of His cross, the things which are on earth, or in
heaven.13 21. And ye who were once alienated14 and enemies in mind,15 by evil
works, 22. Yet now He hath reconciled in the body of His flesh16 by death,
to present you holy, and spotless, and blameless before Him :
23. If so ye continue in the faith grounded and steadfast, and not to
be moved from the hope of the gospel, which ye have heard, which is
preached to every creature0 under heaven,17 of which I Paul am made a
minister, 24. Who now rejoice inp sufferings for you, and fill up the deficien
cies18 of the sufferings of Christ, in my flesh for His body, which is the
Church :
25. Of which I am made the minister according to the dispensation of
God, which is given me for you, that I may spread19 the word of God :
26. The mystery which hath been hidden from ages and generations,
but now is manifested to His saints,
27. To whom God would make known the riches of the glory of this
mystery among the Gentiles, which is Christ,20 in you the hope of glory,
28. Whom we preach, admonishing11 every man and instructing every
man in all wisdom, that we may present every man perfect in Christ
Jesus ;
29. Whereunto also I labor, striving according to His operation which
He worketh in me powerfully.

13 Heaven and earth are said to be reduced to peace through the cross, sinco the blood of Christ, being the
atonement for the sins of men, prepares them fur bliss. By this means angels aud saints are brought into
intimate onion.
11 From God. " Their sentiments being totally at variance with Divine troth.
1G By means of His body, which is truly human flesh. It was important to state this in express terms, as
the Phantasiasts afterwards denied the reality ofthe Incarnation.
44 To the whole world.
M Nothing was wanting to the fulness of His atonement : but much remained to be done for its application
to the souls of men. The labors and sufferings ofthe apostles and apostolic men were necessary for this end,
and likewise patience in suffering on the part of individuals generally. St. Chrysostom considers it a token
of great love for Christ on the part of the apostle, that he regards his own sufferings as if Christ endured tbem
in his person, as needful for the completion of the work of human salvation.
15 It means to fill the nations with the Divine word, by preaching it far and wide, and instructing them
thoroughly in it.
30 Christ is the mystery — His incarnation and death are incomprehensible.
° Supra v. 6. P G. P. + " my." V. MSS. critics.
q P. " warning." V. " corripientes."

654 COLOSSIANS II.

CHAPTER II.
HEEXHORTS THEM TO GUARD AGAINST BEING SEDUCED FROM THE FAITH OF CHRIST BT
ANT PERSUASIONS OR IMPOSTURES OF PHILOSOPHERS, OR OF PERSONS WISHING TO IN
TRODUCE THE LAW. BT CHRIST THET WERE FREED FROM SIN, THE POWER OF THE
DEVIL, AND THE HANDWRITING WHICH WAS AGAINST THEM, SO THAT NOW THE LEGAL
DECREES ARE TO BE CONSIDERED OF NO ACCOUNT.
1. For I would have you know what solicitude1* I have for you, and
for those who are at Laodicea,2 and whoever have not seen my face in
the flesh,
2. That their hearts may be comforted, they being instructedb in love,
and3 unto all riches of the fulness0 of understanding,4 to the knowledge
of the mystery of God the Father, and of Christ Jesus,4
3. In whom are hidden all5 the treasures of wisdom and knowledge.
4. Now this I say, that no man may seduce you by loftiness of words."
5. For although I am absent in body, yet in spirit I am with youf
rejoicing and seeing your order,6 and the steadfastness of your faith,
which is in Christ.
6. As therefore ye have received7 Jesus Christ* the Lord, walk ye
in Him,
7. Rooted, and built up in Him, and confirmed in the faith, as also
ye have learned, abounding in Him1' in thanksgiving.8
8. Beware lest any man deceive1 you9 by philosophy, and vain de
ceit10 after the tradition of men,11 after the elements of the world,12 and
not after Christ :
1 It denotes the struggle of a wrestler, or champion. It has reference to the verb employed by the apostle
in the last verse of the preceding chapter, to denote his strenuous efforts to promote the salvation of souls.
2 The capital of the province of Phrygia Pacatiana, to which Colosse belonged.
3 That they may be led. This may be implied in the participle which precedes.
4 May be enriched with full understanding — with the knowledge ofthe mystery.
s In Christ all knowledge and wisdom are hidden, as treasures in a chest, to be employed as may be need
ful. Some refer the relative to the mystery as containing concealed treasures, which the mind of the believer
explores. 0 Rejoicing at witnessing in spirit their regularity and good discipline.
1 As you have been instructed.
8 In praise through Christ, or on account of His mercy to us.
3 He who corrupts the faithful, strips them of spiritual treasures.
10 "The vain deceit of philosophy." Its high pretensions were vain and illusory.
11 Human speculations. " He touches on and censures the observance of days, and calls the sun and moon
elements of the world." St. Chrysostom.
13 Mere natural principles, theories grounded on observation of nature.
a ayuva. P. "conflict."
b G. vvfil3i(Sao§ivT(iiv. P. " being knit together." Eph. 4:16; infra 2:19. It expresses the fitting in,
dovetailing, and connecting of the parts of a structure. Critics prefer the nominative, as in V. MSS.
c xXripotpopias. P. "full assurance."
i G. P. "of God and ofthe Father, and of Christ." MSS. Critics differ. Chrys. " of God the Father, and of
Christ." e G. P. " lest any man should beguile you with enticing words." V. A. B. C. D. E.
1 Cor. 6:3. (O.P. invert.
b G. P. " therein." V. D. E. i G. P. " spoil."

COLOSSIANS II. 655
9. For in Him dwelleth all the fulness of the Godhead bodily :13
10. And ye are filled in Him, who is the head of all principality and
power :
11. In whom also ye are circumcised with a circumcision not made
with the hand, in the stripping oiF of the bodyk of the flesh, but with
the circumcision of Christ :u
12. Buried with Him15 in baptism, in whom also ye are risen again
by the faith of the operation of God, who hath raised Him from the
dead.16 13. And ye being dead1 in sins17 and the foreskin of your flesh, He
hath quickened together with Him, forgiving you all the sins :
14. Blotting out the handwriting of the decree™ which was against
us,18 which was contrary to us,19 and the same He took out of the way,
nailing it to the cross :20
15. And despoiling the principalities and the powers,21 he led them
boldly, openly22 triumphing over them in Himself.23
16. Let no man therefore24 judge you in meats or in drinks, or in re
spect of a festival or a new moon, or the sabbaths :
17. Which are the shadow of things to come : but the body25 is of
Christ.11 18. Let no man lead you astray,26 delighting in0 humility and wor-

13 The Divinity in its entire fulness and perfection, dwelt in Christ substantially, under corporal appear
ance, inasmuch as the second Divine Person,,who is God, as tho Father, was truly man, having assumed
human nature and manifested Himself in the body.
14 Spiritually circumcised by renouncing sin.
1S Baptism implied death to sin, and was therefore considered a burial. The general mode of baptizing
then observed, which was by immersion, rendered this signification particularly striking.
18 Faith in the Divine power, as manifested in the resurrection of Christ, disposed the candidate for bap
tism to receive the grace of spiritual resurrection.
11 When they were as actual sinners and uncircumcised persons, strangers to God, and objects of His wrath,
God mercifully gave them life in Christ.
13 It has reference to the law with its many precepts. Christ abolished the ceremonial observances, which
were adverse to the admission of Gentiles to the privileges of redemption. The law was a writing imposing
duties, and it implied a bond, or obligation, on the part of the Jews, to fulfil it.
19 The same idea is more distinctly expressed. The law was adverse to those whom it bound by ties so nu
merous, that they might easily transgress. It stood in the way of the union of Jews and Gentiles.
30 This is thought to contain an allusion to the cancelling of a bond by perforating it, or putting it on
a file. 31 The evil spirits, who seduced men, and had almost entire control of them.
23 As a conqueror leads his captives.
23 By His cross.
24 The law being abolished, Christians should not suffer themselves to be burdened with its observances.
They should disregard the censures to which their neglect of it might give rise.
25 The substance and reality prefigured by these typical observances.
28 The force of the verb is: " let no one deprive you of your reward."
t G. P. "of the sins." Chrys. V. — B. MSS. critics. 1 Eph. 2 : 1.
m G. rots &6yfiautv. P. (t ordinances." V. a decreti." D Matt. 24 : 4.
<* §c\oiv ev Ta-netvotypCa-vvT} Kat SpqcrKeia tcoi/ ayyeKoiv V3P! which corresponds to the verb means to delight
in, a meaning here suitable.

656 COLOSSIANS II.
ship of the angels,27 prying into things which he hath not seen,28 being
vainly puffed up in his carnal understanding,29
19. And not holding the head,30 from whom the whole body,31 sup
plied and connected by the joints and bands, increaseth with an increase
of God.32
20. If then ye are dead with Christ to the elements of this world,33
why do ye yet decree34 as if living in the world ?
21. Touch not, taste not, handle not :3S
22. All which things are unto destruction36 by the very use,37 after
the commandments and doctrines of men.38
23. Which things indeed have a show of wisdom in superstition39 p
and humility,'1 and disregard of the body ;40r not in any honor to satiety
of the flesh.41

'¦" The sense seems to be : Let no one rob you of the reward of your faith, who may wish to foster in you
a false humility and superstitious worship of angels, treating of things of which he has no knowledge, puffed
up to no purpose with carnal imaginations, the inventions of a mind unenlightened from above. It may be
doubted what is meant by SprjaKcia rdv dyyi\cjv. It most probably refers to the philosophy prevailing in
tho East, which held the angels to be the creators of the world, and essential mediators, through whom alone
the Deity could be approached. This was a false humility, since God admits the lowliest, and the most simple,
of His intelligent creatures, to address Him directly. St. Irenaeus describes in detail, these speculations,
which, however, are extremely difficult to be understood. L. Adv. lifer. See also, Tertullian, De Frzcscr. c.
23. "There were some who said that we should go to God, not through Christ, but through the angels." St.
Chrysostom. Some understand the Mosaic dispensation by the phrase. Doederlein avows that it does not
regard the veneration of angels as practised in the Church. Inst. Theol. Christ, 1. 1, c. 2, exc. 1, § 139. See
also Grotius in Exod. 20.
** Known. This signification is often attached in various languages to the verb "to see." "He knew not
the angels : yet he acts as if he had seen them." St. Chrysostom.
21 With human speculations. °° Christ.
31 The universe— all creation.
32 A Divine increase.
33 If you have renounced human, speculations grounded on the observation of nature, in order to follow
Christ your Teacher.
34 Lit. "dogmatize." The meaning is: why do you lay down rules of action in conformity with false prin
ciples? 35 These seem to be precepts which the Jewish teachers delivered in regard to certain meats forbidden by
the Mosaic law, or which the Gnostics inculcated. It is impossible now to fix their meaning with precision.
"If he speak of the law, it is the teaching of man, the time being passed; he spoke thus because they cor
rupted it, or he refers to the maxims of the heathens." St. Chrysostom.
38 It may mean that the various meats are all to be consumed — they perish in the very use of them ; or it
may mean that the observances inculcated by the false teachers defiled those who embraced them.
"T "Almost all commentators, ancient and modern, take drtoxpnoet (and I think rightly), in the sense use,
or using." Bloomfield.
38 The precepts and doctrines ofthe Gnostics were of mere human origin, and their disciples found ruin in
their observance.
u Many imbued with this false philosophy, condemned marriage.
40 The same errorists practised occasionally incredible austerities iu a like spirit.
" These things do not spring from any respect for the body, or its wants. The Christian should not pamper
his body ; but neither should he refuse it necessary support and care.
P c&Xofyijtrirefa. P. " will worship." Bloomfield : " affected sanctity." q Supra v. 18.
r atpetdia awpaTOs. P. "neglecting of the body." Scbott, " dura corporis tractationc."

COLOSSIANS III. 657

CHAPTER III.
EE INSTRUCTS THEM IN MORAL DUTIES, THAT PUTTING OFF THE OLD MAN WITH HIS
ACTS, WHICH HE POINTS OUT, THEY MAY PUT ON THE NEW MAN, IN WHOM THERE
IS NO DISTINCTION OF NATION, OR CLASS, AND THAT THEY MAY EMBRACE VIRTUE,
AND PRAISE GOD IN VARIOUS WAYS, REFERRING ALL THINGS TO HIM : HE THEN SPE
CIFIES HOW WIVES AND HUSBANDS, CHILDREN AND PARENTS, SERVANTS AND MAS
TERS, OUGHT TO ACT.
1. If then ye be risen with Christ, seek the things which are above,
where Chkist is, sitting on the right hand of God:
2. Mind the things which are above, not the things which are on the
earth :
3. For ye are dead, and your life is hidden with Cueist in God.1
4. When Christ, your" life,2 shall appear, then ye also shall appear
with Him in glory.
5. Mortify3 therefore your members,' which are on the earth :4 forni
cation, uncleanness, lust,c evil desire, and covetousness,5 which is idola
try :
6. For which things the wrath of God cometh on the children of un
belief:6 7. In which things ye also once walked, when ye lived in them.7
8. But now lay aside ye alsod all things, anger, wrath, malice, blas
phemy, filthy speech from your mouth.
9. Lie not one to another, since ye have put off the old man with his
deeds,8 10. And have put on the new man, who is renewed to knowledge9 after
tEe image6 of Him who created him :
11. Where there is not Gentile and Jew, circumcision and foreskin,
barbarian [and] Scythian, bond [and] free ; but Christ is all, and in
all.10

1 The Christian is dead to sin, and as it were buried, so that his life is hidden from the- world. His princi
ples of conduct are concealed from worldlings, or not understood by them. lie does no-ft seek human glory,
but courts obscurity.
3 Christ is the source of spiritual life.
3 Deaden, by self-denial.
* Your bodily members, or rather the vices of which they are the instruments.
* It denotes extreme lasciviousness.
6 Or disobedience.
1 You were habituated to such excesses, when you lived under the influence of those passions.
8 Sinful character and habits are personified.
9 The Christian character formed in accordance with revelation, and in imitation of the- Divine model..
10 All distinctions are absorbed in Christ: all His followers are one in Him.
* G. P. " our." V. C. D. E*. F. G. fathers, critics. b Eph. 5 : 3.
c TraSof. Unnatural lust. Rom. 1 : 26.
d Rom. 6: 4; Eph. 4: 22; Heb. 12:1; 1 Pet. 2:1; 4:2. * Gen. 1 : 26*

658 COLOSSIANS III.
12. Put ye on, therefore, as the elect of God, holy and beloved,
bowels of compassion,* kindness, humility, modesty, patience :
13. Bearing with one another, and forgiving one another, if any man
hath a complaint against any one : as even the Lord* hath forgiven you,
so ye also.
14. But above all these things, put on charity, which is the bond of
perfection :
15. And let the -peace of Christ11 reign11 in your hearts, in which
also ye are called in one body : and be ye thankful.
16. Let the word of Christ dwell in you abundantly, in all wisdom,
teaching and admonishing one another, in psalms,1 hymns, and spiritual
songs, in grace,1* singing in your hearts'1 to God.1
17. All whatever ye do in word, or in work, all things in the name
of the Lord Jesus Christ, giving thanks to God, and the Father™
through Him.
18. Wives, be subject to your11 husbands, as it behooveth in the
Lord. 19. Husbands, love your0 wives, and be not bitter towards them.
20. Children,p obey your parents in all things : for this is pleasing
in°- the Lord.13
21. Fathers, provoke not your children to anger,1 that they may not
be discouraged.
22. Servants, obey in all things your masters, according to the flesh,
not serving14 to the eye,s as if pleasing men, but in simplicity of heart,
fearing God.
23. Whatever ye do, perform from the heart, as to the Lord, and not
to men :
24. Knowing that ye shall receive from the Lord the reward of in-
heritaaee.15 Serve yc' Christ the Lord :

N It means to act as judge, determining to whom the prize belongs.
44 " He either says tfeis, because God has given these things to us through grace, or he speaks of the canti-
cleB as being in grace, acceptable, or they admonish and teach one another in grace, or because they had
these gifts through grace, or it means from the grace of the Spirit." St. Chrysostom,
13 Obedience is pleasing when viewed under a religious aspect. This is the force of the phrase.
11 With eye-service.
15 The heavenly inheritance as your reward.
I Q.P." mercies." V. B. critics.
6 G. P. " Christ." V. A. D. F. G. Lachmann. h G. P. " of God." V. B. critics.
i G. P. + " and." V. — B. MSS. critics. k G. P. " heart." V. B. MSS. fathers, critics.
1 G. P. " the Lord." V. B. MSS. fathers, critics. m 1 Cor. 10 : 31. To God who is also Father.
n G. P. " to your own." V. viris. MSS. B. critics. Eph. 5 : 22 ; 1 Pet. 3:1.
° B. P. "your." V. 5 MSS. versions, Lachmann. p Eph. 6 : 1.
q G. P. " unto." V. B. critics. r Eph. 6 : 4.
» Tit. 2:9; 1 Pet. 2:18.
t G. P. " for ye serve." V. B. 5 MSS. versions.

COLOSSIANS IV. 659
25. For he who doeth wrong, shall receive10 what he hath done
wrongfully ; and with Godu there is no respect of persons.17

CHAPTER IV.
HE DESIRES THEM TO PRAY FOR HIM, AND TO BE CAUTIOUS AND DISCREET IN THEIR
INTERCOURSE WITH UNBELIEVERS J AND HE SENDS PERSONS TO EXPLAIN TO THEM
THE THINGS THAT REGARD HIMSELF. HE ADDS THE SALUTATIONS OF SEVERAL,
AND DESIRES THIS LETTER, AND THAT OF THE LAODICEANS, TO BE READ IN BOTH
CHURCHES. 1. Masters, render to your servants what is just and equal, knowing
that ye also have a Master in heaven.1
2. Be instant in prayer,* watching in it with thanksgiving :
3. Praying withalb for us also, that God may open for us a door of
speech2 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 in wisdom" toward those who are without, redeeming the
time. 6. Let your speech be always with grace3 seasoned with salt,4 that ye
may know how ye ought to answer every man.5
7. All the things which regard me Tychicus, the beloved brother,
and faithful minister, and fellow-servant 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 which concern you, and comfort your hearts,
9. With Onesimus, the beloved and faithful brother, who is one of
you.6 They will make known to you all things which are done here.7
10. Aristarchus, my fellow-prisoner, saluteth you, and Mark, the

49 The punishment of.
1T Slave and master must be judged by God according to their deserts, without regard to their social con
dition. 1 This verse more properly belongs to the preceding chapter, as Cardinal Mai observes. The apostle in-
culcates to masters such treatment of their servants as may be just in itself, and equal to their respective
deserts. fl May give us an opportunity, as if opening a door — setting him at liberty.
3 St. Chrysostom : " This means, let not gracious language be used indiscriminately-; for it is permitted in
deed to speak graciously, but this should be done in suitable circumstances, and with propriety."
4 Opportunely interspersed with wise observations, tending to edification.
* The inquirer, or the assailant of Christian faith.
6 Your countryman — a Phrygian.
4 Many things proper to be communicated might not be safely committed to writing by a prisoner.
u Rom. 2:6. B. P. — V. MSS. fathers, versions. a Luke 18 : 1 ; 1 Thess. 5 : 17.
b Eph. 6:19; 2 Thess. 3:1. c Eph. 'j : 15.

660 COLOSSIANS IV.
cousin4 of Barnabas, concerning whom ye have received orders :8 if he
come to you, receive him :
11. And Jesus,9 who is called Justus, who are of the circumcision :
these only are my fellow-workers in the kingdom of God, who have
been a comfort to me.
12. Epaphras, who is one of you,10 a servant of Christ Jesus," salut
eth you, always solicitous1 for you in prayers, that ye may stand per
fect, and full in all the will of God :"
13. For I bear testimony to him, that he hath much labor8 for you,
and for those who are at Laodicea, and those who are at Hierapolis.12
14. Luke, the beloved physician,13 and Demas, saluteth you.
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 among you, cause it
to be read in the church of the Laodiceans likewise : and read that
which is of the Laodiceans.14
17. And say to Archippus :15 See the ministry which thou hast re
ceived in the Lord, that thou fulfil it.
18. The salutation with mine hand of Paul.16 Be mindful of my
chains.17 Grace be with you. Amen.

8 The nature or source of those orders is unknown. St. Chrysostom thinks that they were given to Barna
bas in regard to Marcus.
9 This was a common name. Justus was probably a Boman surname.
J0 He had labored among them in the apostolic ministry {supra 1 : 8).
11 Filled with grace for the performance of the Divine will in all things.
13 Both cities in Phrygia.
13 He is generally thought to be the evangelist.
11 Many suppose this to be the epistle to the Ephesians, which may have been sent as a circular, and so
i nscribed to the Laodiceans ; others take it to be a letter which has been lost. St. Chrysostom states, without
dissenting, the opinion of those who understood it of a letter sent from Laodicea to tbe apostle.
" He was engaged in the sacred ministry, we know not in what station.
16 The letter was dictated to an amanuensis.
17 To pray for his liberation.
i P. "sister's son." G. may be understood in either way.
• G. P. — f P. « laboring fervently."
s G. P. " zeal." V. A. B. C. D. critics.

PREFACE

FIRST EPISTLE TO THE THESSALONIANS.

St. Paul, accompanied by Silas and Timothy, after he had preached
the Gospel at Philippi, repaired to Thessalonica, anciently called Ther-
ma, a great seaport town, the metropolis of all Macedonia, and residence
of the Roman governor. Jews being settled there in great numbers,
they had erected a synagogue, which was frequented by many Gentiles,
proselytes to their religion. On three successive Sabbaths the apostle
preached there, but with little effect as far as regards the Jews, whilst
numbers of the proselytes and of heathens received his instructions, and
professed themselves followers of Christ. The violent opposition of
the Jews forced the apostle and his companions to depart by night to
Berea, where they were received more respectfully, and listened to with
great attention, until the arrival of some Jews from Thessalonica, who
succeeded in producing disturbance, and causing the flight of the apos
tle. Silas and Timothy remained behind, the latter of whom, by his
special request, contrived to visit again the faithful of Thessalonica, and
strengthen them in their Christian belief. On reaching Paul at Corinth,
he reported the good dispositions of this infant church, and determined
him to write to them this letter, which is believed to be the first of his
epistles. It is ascribed to the close of the year 51, or the beginning of
52 ; though some date it as late as the year 54.
In this letter the apostle refers to the evidences of Divine approval
which marked his preaching, and to the wonderful change wrought in
the hearts of the faithful of Thessalonica by the Holy Spirit, who drew
them from idolatry to the worship of the living God, and the belief of
the Messiah. He appeals to them as witnesses of his sincerity and dis
interestedness, as well as of his tender charity towards them, that they
may remain attached to the doctrine which they embraced on his teach
ing. He thanks God for their steadfastness in faith, notwithstanding1
the persecution which they had suffered from their fellow-countrymen ;
and to encourage them to persevere, he points to the example of the

662

PREFACE.

churches in Judea, which endured ceaseless opposition from the unbe
lieving Jews, the murderers of Christ, as well as of the prophets.
He had earnestly desired to revisit them, but was hitherto prevented
by the enemy of .all good ; and so he had availed himself of the ministry
of Timothy, lest, if they were totally abandoned to themselves, the
tempter might utterly frustrate his labors, by leading them away from
the faith. His prayers were constantly offered up for their perseverance
and advancement, and that he might be enabled to see them once more,
in order to supply what was deficient in their instruction. In the
meantime he warns them to shun all vice, especially impurity and idle
ness, and to bear in mind that death is but a sleep — the entrance into a
new state of being, to be followed by the general resurrection and judg
ment.

THE

FIRST EPISTLE OF BLESSED PAUL THE APOSTLE

THESSALONIANS.

CHAPTER I.
HE PBAISES THE THESSAI.ON'I ANS, AND THANKS GOD FOR THEIR PERSEVERANCE IN PAITH,
BEING FOLLOWERS AND IMITATORS OF PAUL, NAT, RATHER OF THE LORD HIMSELF,
SHOWING TO THE OTHER FAITHFUL THE FRUIT WHICH THE PREACHING OF PAUL
PRODUCED AMONG THEM.
1. Paul, and Silvanus, and Timothy,1 to the church of the Thessa
lonians in2 God the Father and the Lord Jesus Christ.
2. Grace to you, and peace. * We give thanks to God always for you
all, making remembrance of you in our prayers, without ceasing,
3. Being mindful of the work of your faith, and labor,1" and charity,
and the endurance of the hope3 of our Lord Jesus Christ before our
God and Father :
4. Knowing, brethren, beloved of God, your election :4 °
5. Because our gospel to you was not in word only, but also in power,
and in the Holy Spirit,5 and in much fulness,6 as ye know what manner
of men we were among you for your sake.
1 These having accompanied St. Paul in his travels, were known to the Thessalonians. The apostle asso
ciates them with himself in the address, but the letter is his own. He gives himself no title, probably, as St.
ChrysoBtom conjectures, because he addresses recent converts, who were not fully prepared to estimate his
apostolic dignity.
3 Subsisting by His grace, organized under His direction.
3 Remembering your faith evinced in action, your zeal, your love, your hope in Christ, which enables you
to endure all things. When the apostle and his companions visited them, a great tumult was excited, and
Jason was obliged to give security for the speedy departure of his guests.
4 The apostle knowing their election to the faith — the special call with which they had been favored, and
the circumstances which marked their conversion.
¦'' Accompanied with miracles, and with special influence of the Holy Spirit.
c Confidence, conviction, success.
* G. P. + " from God our Father and the Lord Jesus Christ." V. — A. B. versions, fathers.
b B. P. + "of love."
c P. " Knowing, brethren beloved, your election of God." This collocation of words is contrary to the text.

664 FIRST THESSALONIANS II.
6. And ye became followers of us and of the Lord, having received
the word, in much tribulation, with joy of the Holy Spirit :
7. So that ye became a model3 to all who believe in Macedonia, and
in Achaia.
8. For from you the word of the Lord was spread abroad not only in
Macedonia and in Achaia, but also in every place your faith, which is
toward God, hath gone forth, so that we have no need to say anything.
9. For they themselves relate of us what manner of entrance we had0
among you, and how ye turned to God from idols, to serve the living
and true God,
10. And to wait for His Son from heaven (whom He raised from the
dead), Jesus, who hath delivered us from the wrath to come.

CHAPTER II.
HE SHOWS HOW SINCERE HE WAS IN PREACHING THE GOSPEL TO THEM ; AND THANKS
GOD THAT THEY DILIGENTLY KEPT THE DIVINE WORD, ALTHOUGH THEY SUFFERED
MUCH FROM THEIR COUNTRYMEN, AS THE CHURCHES OF JUDEA SUFFERED FROM THE
JEWS, WHO PERSECUTE ALL PIOUS FOLLOWERS OF CHRIST. HE DECLARES HIS ARDENT
LOVE FOR THEM.
1. For yourselves, know, brethren, our entrance in unto you, that it
was not vain ;
2. But* having suffered before, and been treated shamefully1 b (as ye
know) at Philippi, we were bold in our God to speak to you the gospel
of God with much earnestness :c
3. For our exhortation was2 not of error, nor of uncleanness, nor in
guile ;
4. But as we were approved of by God, that the gospel should be in
trusted to us : so we speak, not as pleasing men, but God, who proveth
our hearts.
5. For neither did we at any time use flattering speech, as ye know :
nor an occasion4 of covetousness : God is witness :3
6. Nor sought we glory from men, neither from you, nor from others,

1 Scourged — which punishment was ignominious.
3 Was not of error — proceeded not from false principles, or self delusion.
9 Ho used no pretext for indulging covetousness.
ii G. P. ,: ensamples." e ixoaev. P. V. MSS. versions, fathers, critics.
a G. P. + "even." V. T MSS versions. >> Acts 16 : 22.
c G. P. "contention." Col. 2:1. i Philip. 1 : 18.

FIRST THESSALONIANS II. 665
7. When we might have been burdensome4 to you, as apostles of
Christ ; but we became little ones" in the midst of you, even as a nurse
cherisheth her children :s
8. So desirous of you, we would gladly have imparted to you not
only the gospel of God, but even our own souls,6 because ye were dear
to us.
9. For ye remember, brethren, our labor and toil,* night and day
working, lest we should burden any of you, we preached to you the gos
pel of God.
10. Ye are witnesses, and God, how holily, and justly, and blame
lessly, we were7 for you who believed :
11 . As ye know, how we entreated you and comforted every one of
you (as a father his children),
12. Charging you, that ye should walk worthy of God, who hath
called you to His kingdom and glory.
13. Therefore we also give thanks to God without ceasing, that when
ye received the word of God, which ye heard6 from us, ye received it
not as the word of men, but (as it is indeed) the word of God, who work
eth in you, who believe.
14. For ye, brethren, became followers of the churches of God, which
are in Judea, in Christ Jesus ; for ye also have suffered the same
things from your own countrymen, as even they from the Jews,
15. Who both killed the Lord Jesus and the11 prophets, and perse
cuted us, and they please not God, and are contrary to all men,8
16. Forbidding 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
unto the end.9
17. But we, brethren, being taken from you for a short time, in sight,
not in heart, hastened more eagerly to see your face with great desire :10
18. For we would have come to you, I indeed Paul, both once and
again ; but Satan prevented us.11
* When we might have acted with high authority ; or when we might have been a charge to you. " It was
fit that those who were sent from God to men, should enjoy great honor, as ambassadors coming from
heaven.1' St. Chrysostom.
s The apostle employs two distinct images, the flrst that of children without pretensions, to show that he
abstained from a display of high power ; the other that of a parent, or of a nurse, who suckles her infant,
as he had spiritually nourished the faithful.
c Our lives, all that we had.
7 The Thessalonians saw how piously he acted, with a view to their spiritual advantage.
8 The Jews were remarkable for hostile feeling to other nations.
3 Their sins had accumulated so as to provoke Divine vengeance,
49 This was his .earnest desire, which, however, he could not soon accomplish.
11 The enemy of man is allowed to put obstacles in the way of holy purposes; but God overrules his machi
nations. e G. rj-moi. P. "we were gentle." V. B. C. D*. F. G. vipriot, fathers, Lachmann.
f Acts 20 : 34 ; 1 Cor. 4 : 12. G. P. + "for." V. A. D. P. G. versions, critics.
s Is. 53 : 1. b G. P. " their own." Chrys. V. 6 MSS. versions.

666 FIRST THESSALONIANS III.
19. For what is our hope, or joy, or crown of glory ? Are not ye
before the Lord Jesus Christ at His coming ?
20. For ye are our glory and joy.

CHAPTER III.
FEARING LEST THEY SHOULD BE ESTRANGED FROM THE FAITH ON ACCOUNT OF AFFLIC
TIONS, HE SENT TO THEM TIMOTHY TO STRENGTHEN THEM : ON WHOSE RETURN HE
GIVES THANKS TO GOD, THAT THEY CONTINUED STEADFAST IN FAITH AND LOVE :
SHOWING HIS GREAT DESIRE TO VISIT THEM, AND TO SUPPLY WHAT MIGHT BE WANT
ING TO THEIR FAITH.
1. Wherefore forbearing1 no longer, we thought well to remain"
at Athens alone :
2. And we sent Timothy* our brother, and a minister of God0 in the
gospel of Christ, to confirm* and exhort you for0 your faith ;
3. That no man may be moved in these tribulations : for ye your
selves know, that we are appointed2 thereunto.
4. For even, when we were with you, we told you before that we
should suffer tribulations, as also it is come to pass, and ye know.
5. Wherefore I also, when I could forbear no longer, sent to know
your faith, lest perhaps the tempter should have tempted you, and our
labor be made vain.
6. But now when Timothy came to us from you, and related to usf
your faith and charity, and that ye have good remembrance of us al
ways, desiring to see us, as we also you :
7. Therefore we, brethren, were comforted in you, in all our necessity
and tribulation,6 by your faith,
8. For now we live,3 if ye stand4 in the Lord.
9. For what thanks can we render for you to God for all the joy
wherewith we rejoice for you before our God,
10. Night and day, praying more abundantly, that we may see your
face, and supply the deficiencies of your faith ?5
1 Not being able to repress or to gratify the desire of seeing them, he resolved on sending Timothy in his stead.
3 As sentinels to a post. It is the lot of the Christian to suffer for Christ: "This is our task, this is the
business of our life : and do you seek repose ?" St. Chrysostom.
9 " He did not say : 'we rejoice,' but, ' we live,' having reference to the life to come." St. Chrysostom.
4 Are steadfast.
6 Instruct them more fully and accurately. Faith must be universal in itB principle, embracing all that
9 G. P. " to be left.". He speaks of himself. b Acts 16:1.
" G. P. + " and our fellow-laborer." MSS. vary.
d G. P. -f- " you." The pronoun is here in V. 5 MSS. vers. G. P. repeat it. We put it after the second verb.
e G. P. "concerning." V. 6 MSS. fathers, Lachmann. I G. P. "brought us good tidings."
g G. P. invert. V. B. MSS. vers. Lachmann.

FIRST THESSALONIANS IV. 667
11. But may our God and Father Himself, and our Lord Jesus Christ
direct our way to you.
12. And may the Lord multiply you, and make your charity abound1'
one to another, and to all, as even we6 towards you,
13. To confirm your hearts without blame in holiness before our
Father and God, at the coming of our Lord Jesus Christ with all His
saints. Amen.'

CHAPTER IV.
HE EXHORTS THEM TO OBSERVE THE COMMANDMENTS GIVEN THEM, ABSTAINING FROM
FORNICATION, AND LOVING ONE ANOTHER, AND WORKING WITH THEIR HANDS, THAT
THEY MAY NOT BE UNDER THE NECESSITY OF DESIRING ANYTHING FROM ANY ONE.
HE STATES THE MANNER OF OUR RESURRECTION, THAT THEY MAY NOT BE OPPRESSED
WITH EXCESSIVE SORROW FOR THE DEPARTED.
1. For the rest, brethren, we ask and beseech you by1 the Lord
Jesus, that as ye have received2 from us how ye ought to walk,3 and
please God, so also ye would" walk, that ye may abound the more."
2. For ye know what commands I gave you by5 the Lord Jesus.
3. For this is the will of God,b your sanctification,6 that ye abstain
from fornication,7
4. That every one of you know how to possess his vessel8 in sanctifi
cation and honor,9
5. Not in the passion of lust, even as the Gentiles, who know not
God: 6. And that no man overreach, or circumvent his brother in the"
matter,10 because the Lord is the avenger of all those things, as we have
told you before, and testified.
God has revealed; but believers may not know, in detail, all the revealed doctrines. "They had not learned
the whole doctrine, nor all the things which it was right they should learn : as he signifies in the end." St.
Chrysostom. 9 Cherish charity.
1 " He assumes the person of Christ. We entreat you. he says, by God, for this is : 'in the Lord.' " St.
Chrysostom. 3 Learned. 3 "In this he includes the whole conduct." St. Chrysostom.
4 In grace and merit before God : " that you may not confine yourselves to what is commanded, but that
you may go beyond it." St. Chrysostom.
1 By authority— in the name of. " Purity of life.
' From all impurity. 8 Body.
9 Holy and honored — free from defilement.
10 In the marriage relation. "There is a species of injustice which regards women, as when a man for
saking his own wife, violates the marriage rights of another: for Paul styles this covetousness, saying, not
to overreach or circumvent the brother in the matter." St. Chrysostom, ad Rom. Horn. 3.
b G. P. " may the Lord make you to increase and abound in love."
i G. P. — V. A. D. E. vers. a G. P. — A. B. " as ye also walk."
b Kom. 12 : 2; Eph. 5 : 17. "2 Cor. 7 : 11.

668 FIRST THESSALONIANS IV.
7. For God hath not called us to uncleanness, but to holiness.
8. Therefore he who despiseth [these things], despiseth not man, but
God, who also hath given His Holy Spirit in us.
9. But concerning the love of the brotherhood wed have no need to
write to you : for ye yourselves are taught of Gode to love one another.
10. For even ye do it towards all the brethren in all Macedonia.
But we entreat you, brethren, to abound the more,
11. And that ye study to be quiet, and to attend to your own
business, and to work with yourf hands, as we commanded you, and6.
that ye walk becomingly11 towards those without, and that ye want
nothing of any man.h
12. And we will1 not have you ignorant, brethren, concerning those
who sleep, that ye sorrow not, as even the others'2 who have no hope.
13. For if we believe, that Jesus died, and rose again ; so also,13 those
who are asleep through Jesus, God will bring with Him.
14. For this we say to you on the word of the Lord, that14 we who
are alive, who remain to the coming of the Lord, shall not precede those
who are asleep.15
15. For the Lord Himself with command,16 and with voice of arch
angel,17 and with trumpet of God,k shall come down from heaven : and
the dead, who are in Christ, shall rise first.
16. Then we who are alive, who are left, shall be caught up with
them in the clouds to meet Christ1 in the air, and so we shall be always
with the Lord.
17. Therefore comfort one another with these words.18

11 St. Chrysostom understands the apostle as forbidding Christians to offend and annoy unbelievers by
idleness and mendicity, when they could support themselves by industry.
42 The heathens.
13 God will make His deceased servants partakers of the glory of Christ.
" Such as shall be alive. The apostle, by the figure of speech which is styled communication, applies it to
himself in common with such as shall be in life at the end of time. " He does not say ' we' of himself, for
he was not to remain in life until the resurrection ; but he means the faithful." St. Chrysostom.
" Shall not go before them to judgment. " As if he said : think not that there is any difficulty, when you
hear that those who shall bo then alive, shall not go before those who have died, and been reduced to ashes,
thousands of years before : it is God who does all." Idem.
18 It also means a shout, such as that of reapers at the harvest, or soldiers rushing to battle, or sailors
uniting in work. The voice of the archangel is the shout, the two terms being used to express the same
idea. 41 An archangel is to precede Christ, and wake the dead from their tombs, as with the sound of a trumpet.
18 With the hope of a gloiious resurrection, and of an eternal reward.
JG. P. "ye." V. A. B. Chrys.
* John 13: 34; 15 : 12. 17; 1 John 2: 10; 4: 12.
' Q. P. "own " V. — A. B. versions, Chrys. e G. P. — Chrys.
b G. P. "that ye may lack of nothing." i G. P. "I would." V. critics.
^ A loud-sounding trumpet. Matt. 24 : 31. IB. P. " the Lord." V. 4 MSS.

FIRST THESSALONIANS V. 669

CHAPTER V.
HF. SAYS THAT THE DAY OF JUDGMENT WILL ARRIVE UNEXPECTEDLY, WHICH, HOWEVER,
CANNOT TAKE THEM UNAWARES, SINCE THEY ARE ALWAYS ENGAGED IN PREPARING
FOR IT, AS HE EXHORTS THEM TO BE: UE ADMONISHES THEM LIKEWISE TO OBEY
THEIR PRELATES, AND INSTRUCTS THEM HOW TO ACT TOWARDS ONE ANOTHER, AND
TOWARDS GOD: HE PRAYS FOR THEM, AND ASKS THEU TO PRAY FOR HIM.
1. But concerning the times and the moments,1" brethren, ye need
not that we write to you.
2. For ye yourselves well know,b that the day of the Lord shall so
come as a thief in the night.
3. For when they shall say, peace and security,2 then shall sudden
destruction come upon them, as pain to a woman with child, and they
shall not escape.
4. But ye, brethren, are not in darkness, that that day as a thief
should overtake you :
5. Forc ye are all children of light, and children of day : we are not
of night, nor of darkness.
6. Therefore let us not sleep,3 even as the others, but let us watch,
and be sober.
7. For they who sleep, sleep by night : and they who are drunk, are
drunk by night.
8. But let us, who are of day, be sober, having on a breastplate of
faith, d and charity, and for a helmet the hope of salvation :4
9. For God hath not appointed us to wrath,5 but for the attainment
of salvation through Jesus Christ our Lord,
10. Who died for us : that whether we wake, or sleep, we may live
together with Him.
11. Wherefore comfort one another, and edify6 one another, as also
ye do.
12. And we beseech you, brethren, to know7 those who labor among
you, and preside over you in the Lord, and admonish you,

1 The opportune season. He speaks of the end of time.
3 When men shall flatter themselves that all is secure.
9 Be slothful.
4 Hope serves as a helmet to protect us, since we are encouraged hy it to struggle against the enemy, feel
ing assured of Divine protection.
s God has not placed us under the necessity of incurring His vengeance. He has not destined us to de
struction. 9 As it were, building up— aiding each other to raise a spiritual building.
4 To recognize their labors by generous offerings.
. Acts 1:7. b 2 Pet. 3 : 10 ; Apoc. 3 : 3 ; 16 : 15.
c G. P. — V. B. MSS. critics. d Isaiah 59 : 17 ; Ephes. 6 : 14, 17.

670 FIRST THESSALONIANS v.
13. To esteem them more abundantly in love,8 for their work : have
peace with them.0
14. And we entreat you, brethren, admonish the unruly, comfort the
faint-hearted, support the weak, be patient towards all.
15. See that none render evil for evil to any man ;f but always follow
that which is good,E towards one another, and towards all.
16. Rejoice always.
17. Pray without ceasing.1"
18. In all things give thanks : for this is the will of God in Christ
Jesus, in you all.
19. The Spirit quench not.9
20. Despise not prophecies,
21. But' prove all things :10 hold that which is good.
22. Abstain from all kind of evil.11 k
23. And may the God of peace Himself sanctify you in all1 things :
that your whole spirit, and soul,12 and body, may be kept blameless unto
the coming of our Lord Jesus Christ.
24. Faithful is He who hath called you, who also will perform13 it.m
25. Brethren, pray for us.
26. Salute all the brethren with an holy kiss.
27. I adjure you by the Lord that this letter be read to all the holy
brethren. 28. The grace of our Lord Jesus Christ be with you. Amen."

8 To esteem and love them with special regard.
3 Prevent not supernatural manifestations — the display and communication of Divine gifts.
10 All things which are not manifestly wrong should be examined before we condemn them. Tbe apostle
speaks especially of those who pretended to spiritual gifts, such as prophecy. He wished these not to be
rejected or admitted hastily. " Since he bad said, ' Despise not prophecies ;' that they might not think that
he laid the teacher's chair open to all, he adds, ' Prove all things,' that is, what are truly prophecies." St.
Chrysostom. 44 Whatever wears a bad appearance should be shunned.
13 The spirit is here used for the intellect, especially as enlightened by grace. The soul for the affections.
The apostle speaks after a popular manner, without meaning to adopt the notions of philosophers.
13 Will perfect what He has begun.
e G. P. "be at peace among yourselves." Critics. V. MSS. versions, fathers.
f Prov. 17 : 13; 20 : 24; Bom. 12 : 17 ; 1 Pet. 3 : 9.
e G. P. + " both." V. critics. h Eccl. 18 : 22 ; Luke 18:1; Coloss. 4 : 2.
> G. P. — V. MSS. critics.
It Rom. 12:17. 1 P. "wholly."
m 1 Cor. 1 : 9.
n G. P. " The first epistle unto the Thessalonians was written from Athens." A. B. I. Some have : " from
Laodicea."

PREFACE

SECOND EPISTLE TO THE THESSALONIANS.

The preceding letter, especially that portion of it which referred to
the last judgment, having produced a deep impression on the Thessalo
nians, some one took occasion to forge another in the name of the apos
tle, announcing that the judgment itself was at hand. The report of
the terror which this announcement spread soon reached St. Paul, who
hastened to relieve them from their distressed state of mind, by assur
ing them that a great apostacy must first take place, and the great
enemy of Christ must appear, before the final judgment of mankind.
He did not, however, fail to set forth this event in all its terrific cha
racter, showing that unbelievers will fall under the vengeance of the
Sovereign Judge, whilst the followers of Christ, who have suffered for
His Gospel, shall receive a rich recompense. The coming of the Anti
christ is described as marked with Satanic operations, in false miracles,
and other delusions, which will lead many astray, God abandoning them
to the deceits of the enemy, in punishment of their neglect to correspond
with previous manifestations of His truth. Idleness being a prevailing
fault among the Thessalonians, and the source of innumerable other
vices, the apostle warns the faithful, in this epistle, as well as in the
preceding, to apply themselves to some useful occupation, and to shun
the company of idle or vicious professors of Christianity. He exhorts
them to practise fraternal correction with mildness and charity, and to
withdraw from the society of such as refuse to conform their conduct to
the rule prescribed in his writings. This letter is assigned to the latter
part ofthe year in which the former was written, or to the following
year.

THE

SECOND EPISTLE OF BLESSED PAUL THE APOSTLE

THESSALONIANS.

CHAPTER I.
HE GIVES THANKS FOR THE FAITH AND PATIENCE OF THE THESSALONIANS AMIDST PER
SECUTIONS, ON ACCOUNT OF WHICH HE SAYS THAT THET WILL OBTAIN GLORY, BUT
THEIR ENEMIES WILL BE PUNISHED ON THE DAY OF JUDGMENT, AND HE PRAYS THAT
THEY MAY BE FOUND WORTHY OF THE DIVINE CALL.
1. Paul and Silvanus, and Timothy, to the church of the Thessalo
nians in God our Father, and the Lord Jesus Christ.
2. Grace to you, and peace from God our Father, and the Lord Jesus
Christ. 3. We are bound to give thanks always to God for you, brethren, as
it is meet, since your faith groweth exceedingly, and the love of every
one of you" to one another aboundeth :
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 the tri
bulations which ye endure,
5. For an example of the just judgment of God, that ye may be
counted worthy of b the kingdom of God, for which also ye suffer :
6. If1 yet it is just with God to repay tribulation to those who af
flict you :
7. And to you, who are afflicted, rest with us in the revelation of the
Lord Jesus from heaven with the angels of His power,
8. In a flame of fire," inflicting vengeance on those who know not
God, and on those who obey not the gospel of our Lord Jesus Christ :
1 " Since." The final punishment of persecutors and the glory of the martyrs show forth the just judg
ment of God. " He intimates the retribution both of the persecutors, and the sufferers, as if he said that
when He shall crown you, and punish them, the justice of God may be seen." St. Chrysostom.
a G. P. "all." Chrys. b V. "in."
c P. " flaming fire." G. inverts. V. B. D. E. F. G.

674 SECOND thessalonians II.
9. Who shall be punished with everlasting destruction2 from the pre
sence of the Lord, and from the glory of His power :3
10. When He shall come to be glorified in His saints, and to appear
wonderful4 in all who have believed/ for our testimony to you5 was be
lieved, on that day.6
11. Wherefore also we pray always for you, that our God may make
you worthy of His call,7 and fulfil all the good pleasure of His good
ness,8 and the work of faith with power,9
12. That the name of our Lord Jesus Christ may be glorified in
you, and ye in Him, according to the grace of our God and the Lord
Jesus Christ.

CHAPTER II.
HE WARNS THEM CONCERNING THE DAY OF THE LORD, NOT TO BELIEVE IMPOSTORS,
AND SHOWS THAT THE SON OF PERDITION SHALL FIRST COME, AND PERFORM VARI
OUS DECEITFUL PRODIGIES, BY WHICH THE REPROBATE SHALL BE LED ASTRAY. HE
GIVES THANKS FOR THE ELECTION AND FAITH OF THE THESSALONIANS, AND ADMO
NISHES THEM TO KEEP THE TRADITIONS RECEIVED FROM HIM, AND PRAYS FOR
THEIR CONSOLATION AND CONFIRMATION.
1. Now we ask you, brethren, by the coming of our Lord Jesus
Christ, and our gathering together unto Him:
2. That ye be not soon moved from your understanding,1 nor terrified,
neither by spirit,2 nor by word,3 nor by letter, as sent by us,4 as if the
day of the Lord" were at hand.5

3 "That it is not temporary, hearken to Paul saying now of thoae who know not God, and believe not the
gospel, that they shall sutler punishment, eternal destruction." St. Chrysostom.
9 Being driven from His presence, and pursued into the 'abyss by His glorious power — His majesty and
justice. " His presence will be to some light, to others torment." Idem.
4 To manifest His wondrous mercy.
s It means the testimony which the apostle bore to Divine revelation, when he preached the gospel to
them, and which they accepted.
6 This seems to refer to the day of judgment, which is often styled "that day."
7 To make them effectually and perseveringly correspond with the call to the faith, which God vouchsafed
to them.
a It is commonly understood to mean tbe merciful counsel of Divine goodness, for human salvation : " that
the decree of God be executed, that nothing be wanting to you, that you be as He wills." St. Chrysostom.
3 This may be referred to the verb fulfil: that God may powerfully accomplish tbe work which faith in
spires. He is said to fulfil it, because His grace is the source cf human energy in supernatural actions.
1 Their Christian instruction — the knowledge they had received.
a A person professing to be inspired. '• He calls false prophets thus, as speaking under the influence of the
unclean spirit." St. Chrysostom.
¦ The report of something said by the apostle.
4 As letters were generally written by amanuenses, it was easy to set forth one as dictated by the apostle.
To prevent such imposture, he was accustomed to write his name himself towards tbe end.
s lflauy passages of the sacred writings present it as nearly approaching: but they regard it as the closing
scene of the present dispensation, which is the last.
i G. P. "that believe." V. MSS. Chrys. critics. » G. P. "Christ." V. MSS. critics.

SECOND THESSALONIANS II. 675
3. Let no man deceive you by any means :b for unless the apostacy6
first take place, and the man of sin, the son of perdition,7 be revealed,
4. Who opposeth,8 and who is lifted up above all that is called God,
or is worshipped,0 so as to sitd in the temple of God, showing himself,9
as if he were God.0
5. Remember ye not that when I was with you, I told you these
things ?
6. And now ye know what withholdeth,10 that he may be revealed in
his own time.11
7. For the mystery of iniquity already worketh:12 only that he who
now holdeth,13 holdf till he be taken out of the way.
8. And then that wicked one shall be revealed, whom the Lord
Jesuss shall kill with the breath of His mouth, h and shall destroy by
the manifestation of His presence :
9. Whose coming is according to the working of Satan with all power,
and false signs, and prodigies,14
10. And in all deceit of iniquity to those who perish : because they
received not the love of truth, that they might be saved. Therefore
God will send them15 a strong delusion,1 that they may believe lying,16
11. That all who have not believed the truth, but have agreedk to
iniquity, may be judged.17
12. But we are bound to give thanks to God always for you, brethren

6 Many understand this of the fall of the Roman Empire. It is also understood of a great but not general
defection from the faith. St. Chrysostom says : " He calls Antichrist apostacy, because he is to destroy many,
and to lead them away I" He must come before Christ shall come to judgment.
1 This also is understood of Antichrist. "But who is he? Is it Satan? By no means: but a certain man
invested with all his energy." Idem.
8 Antichrist, opposing the worship of Christ.
9 "He will overthrow all gods, and order men to adore himself in place of God." St. Chrysostom.
10 This is thought to refer to the fall of the Roman Empire, of which he did not wish to speak openly. St.
Chrysostom remarks: " If he had said, that in a short time the Roman Empire will be overthrown, they
would have quickly despatched him as a seditious man, and all the faithful likewise, as living and combating
under him."
11 At the time appointed in the Divine counsels, which overrule all things, even the designs ofthe wicked.
12 From the beginning of Christianity, Satan by his agents wrought with a view to defeat its influence. Ilia
malignity is a mystery of iniquity. St. Chrysostom thinks that Nero, the type of Antichrist, was here spe
cially had in view.
J* The apostle is thought to refer to the Roman Emperor, and to in timate that whilst the empire continued,
the Antichrist should not appear.
14 The wonders which Antichrist will perform will be illusory. " He will display all power, but nothing
real, all things only for deception." St. Chrysostom.
15 This is strongly expressed, to show that even the machinations of Satan are under Divine control.
13 They are forsaken in punishment of tht abuse of grace.
11 Condemned for unbelief.
b Eph. 5:6. c erc;#a<TJwa, object of worship. Acts 17 : 23.
d G. P. "as God." V. A. B. D. critics, e G. P. "that he is God."
f G. — P. '"only he who now letteth, will let until he be taken out of the way."
g G. P. — V. critics, h Isaiah 11 : 4.
i Rev. V. ';an energy of delusion." k P. "had pleasure in."

676 SECOND THESSALONIANS III.
beloved of God, because God chose you to be first18 fruits1 unto salvation
in sanctification of spirit,19 and belief of truth :
13. Wherein"1 also He called you by our gospel to the attainment of
the glory of our Lord Jesus Christ.
14. Therefore, brethren, stand fast : and hold the traditions,20 -which
ye have learned, -whether by our word, or letter.
15. Now our Lord Jesus Christ Himself, and our God and Father,
who hath loved us, and given everlasting consolation21 and good hope in
grace, 16. Encourage and confirm your hearts'1 in every good work and
word.0

CHAPTER III.
HE DESIRES THEM TO PRAY FOR HIM, TRUSTING THAT THEY WILL KEEP HIS COMMANDS,
AND HE WARNS THEM TO SHUN THE SOCIETY OP SUCH CHRISTIANS AS ARE NOt'dIS-
POSED TO FOLLOW UP HIS INSTRUCTIONS, AND TO WORK WITH THEIR nANDS, AS
PAUL HIMSELF HAD DONE WHEN AMONG THEM. HE WILL NOT HATE TUEM REGARD
SUCH AS ENEMIES, BUT THEY SHOULD REBUKE THEM AS BROTHERS.
1. For the rest, brethren, pray for us,a that the word of God may
run, and be glorified, as even with you :
2. And that we may be delivered from troublesome and wicked men:
for all have not faith.1
3. But Godb is faithful,2 who will confirm, and preserve you from
evil.3 4. And we have confidence in the Lord concerning you, that ye both
do, and will do the things which we command.0
5. And may the Lord direct your hearts in the love of God, and the
patience4 of Christ.

49 The Thessalonians were among the early converts.
19 Sanctification of the soul by the Divine Spirit.
20 These embrace oral and written teaching.
31 Consolation arising from the hope of everlasting happiness.
1 He desires to be delivered from the opposition of the avowed enemies of the faith, and from the snares
of dissemblers.
3 True to His promises— consistent and persevering in His dispensations of grace to those who correspond
with it.
a Or from the evil one, — Satan.
4 "That we should bear as He bore, or that we should do such things, or that we should await Him with
patience, that is, be prepared." St. Chrysostom.
1 Q. P. "from the beginning." ok' apxns. V. A. B. a-xapxnv-
"> G. P. " Whereunto."
n G. P. " comfort your hearts, and confirm you." Critics reject "you."
° G. P. invert. V. Chrys. critics. a Eph. 6 : 19 ; Col. 4 : 3.
i> G. P. " the Lord." V. A. D*. G. c a. P. + " you." V. B. D*.

SECOND THESSALONIANS III. 677
6. But we charge you, brethren, in the name of our Lord Jesus
Christ, to withdraw yourselves from every brother who walketh dis
orderly, and not after the tradition5 which theyd received from us.
7. For yourselves know, how ye ought to imitate us : for we were not
disorderly among you :
8. Neither did we eat any man's bread for nothing,0 but with labor
and toil, working night and day, in order not to burden any of you.
9. Not as though we had not authority,' but that we might give our
selves to you as a pattern to imitate us.
10. For also when we were with you, we declared this to you, that if
any one will not work, neither let him eat.
11. For we have heard that some among you walk disorderly, doing
no work, but being meddlesome.
12. Now such we command and entreat byg the Lord Jesus Christ,
that working in silence they eat their own bread.
13. But ye, brethren, be not weary in well doing.h
14. And if any man obey not our word by the1 letter, mark him, and
do not associate with him, that he may be ashamed :
15. Yet do not regard him as an enemy, but admonish him as a
brother. 16. Now may the Lord of peace Himself give you everlasting peace
in every place.1 The Lord be with you all.
17. The salutation, with mine hand, of Paul : which is a token in
every epistle, so do I write.
18. The grace of our Lord Jesus Christ be with you all. Amen.1
s Instruction. " He calls that tradition which is given by words ; and our Lord always styles this tradi
tion." St. Chrysostom.
i G. P. " he." V. A. D*. critics. • Acts 20 : 84 ; 1 Cor. 4 : 12 ; 1 Thess. 2 : 9.
f 1 Cor. 9 : 4.
S G. P. "by our Lord." V. A. B. D*. P. G. critics. ' Gal. 6 : 9.
" P. " this." Some render the text : " mark him by letter."
t G. P. "by all means." V. MSS. fathers, Lachmann.
1 G. P. " The second epistle to the Thessalonians waB written from Athens." Critics reject this. Both let
ters are thought to have been written from Corinth.

P EE F A C E
TO THE FIRST EPISTLE TO TIMOTHY.

St. Paul, when leaving Ephesus for Macedonia, charged Timothy,
his favorite disciple, to remain there, and guard the integrity of faith
against certain teachers, who sought to adulterate it with Jewish fables.
The occasion of his departure was the tumult raised against him by the
silversmiths, whose gain was endangered by the exposure of the super
stition of worshipping Diana. It was important to instruct Timothy
how he ought to act in circumstances so critical, and with what care he
should proceed in regard to sacred ministers. On his return the fol
lowing spring, the apostle assembled them at Miletus, to give them in
person his solemn charge for the right exercise of their sacred functions.
This letter is assigned by Hug to Pentecost of the year 59, although
others more generally date it as late as 64.
The apostle points to the right use of the law, in contrast with the
abuse made of it by Judaizing teachers, and states that its restraints
are unnecessary for the Christian, guided by faith and moral instinct.
Ip his own person he shows the power of grace, by which a persecutor
was changed into a preacher of the Gospel, and he encourages sinners
to have recourse to the same remedy. He charges Timothy to devote
himself with purity of heart and zeal to the announcement of these
saving truths, according to the extraordinary marks of his call to the
priesthood. The duty of praying for those in authority, and for all
mankind, is strongly insisted on, both as conformable to the Divine
counsels for the salvation of all men, and as fraught with advantages to
our peace and happiness. Regulations are prescribed for the dress and
behavior of women in religious assemblies, and men are exhorted to
apply to prayer with hands undefiled by sin. The qualifications of
sacred officers are then specified, that in case of unexpected delay in the
return of the apostle, Timothy might know how to proceed, and discharge
his office in the Church, which is the pillar and ground of truth. He
foretells the pernicious errors of the latter days, especially of those
who condemn the use of meat, as of something defiled, and decry mar-

680 preface.
riage ; and he declares that all the creatures of God are good, and of
themselves innoxious. With increased earnestness he again exhorts
Timothy to discharge his duty strenuously, and to call into action the
grace of his ordination. The instructions which regard widows, are
most important for the preservation of good morals. The rules to be
observed in regard to priests are likewise worthy of all attention. The
relations of masters and servants remain unchanged by the profession
of- Christianity ; only obedience is to be lightened by the consideration
that it is rendered to a brother in Christ. The letter concludes with a
solemn and touching address to Timothy, urging him anew to the zealous
discharge of his high duties.

THE

FIEST EPISTLE OF BLESSED PAUL THE APOSTLE

TIMOTHY.

CHAPTER I.
HE REMINDS TIMOTHY OP THE ORDER WHICH HE HAD GIVEN HIM TO RECALL CERTAIN
PERSONS FROM THEIR PERVERSE TEACHING, AND TO DELIVER SOUND DOCTRINE. TIIE
LAW WAS MADE ON ACCOUNT OF THE UNJUST. HE GIVES THANKS TO GOD FOR HAVING
CALLED HIM FROM PERSECUTING THE CHURCH TO THE APOSTLESHIP. HE OBTAINED
MERCY THAT THE PATIENCE OF GOD MAY BE SHOWN FOR THE ENCOURAGEMENT OF
SINNERS. HE WARNS TIMOTHY TO ACT AS A BRAVE SOLDIER.
1. Paul, an apostle of Jesus Christ, according to the command1 of
God our Savior,2 and of Christ Jesus our hope :
2. To Timothy, belovedb child in faith, grace, mercy, and peace from
God the0 Father, and Christ Jesus our Lord.
3. As I desired thee to remain at Ephesus,3 when I went into Mace
donia, that thou mightest charge some not to teach otherwise,4
4. Nor to give heed to fables'1 and endless genealogies :5 which fur
nish disputes,6 rather than godly edification,8 which is in faith.
1 The call of God implies a command.
3 The attribute of Savior is here ascribed to God the Father. He, as well as the Son, is the souree of our
salvation, by His merciful decree, which is common to the three Divine Persons.
3 In charge of tbe faithful". Timothy was its first bishop.
* He was to see that they should not teach otherwise than tbe apostle had taught. "These were pseudo-
apostles from among tbe Jews, who wished to draw the faithful once more to the law." St. Chrysostom.
s This probably has reference to the eons, whose production and processions engaged the attention of the
Gnostics. These principles, which at a later period were fully developed, were derived from the Chaldean
philosophy. Some, however, understand the text of Jewish tables of descent, which gave occasion to trivial
disputes. St. Chrysostom explains it of heathen fables concerning the origin of their false divinities.
G " Let us not engage in disputes, for we are called believers, because we receive unhesitatingly the things
which are proposed, so as to admit no doubt. If these things were human, we should search into them : but
since they are from God, we must honor and believe them." St. Chrysostom.
a G. P. + " Lord." V. MSS. critics.
b yvjjotoi. P. " my own." Lit. genuine, true. It implies great affection, rinvw, " child," has great ten
derness. c G. P. " our." Chrys. V. MSS. Tischendorf. i Infra 4 : 7 ; 2 Tim. 2:13; Titus 3 : 9.
e G. iiKovoiiiav. Critics. diKoSapiijv. D*. Ir. Syr. P. V.

682 first timothy i.
5. Now the end7 of the commandment' is charity from a pure heart,
and a good conscience, and faith unfeigned.
6. From which things some going astray, are turned aside to vain
talking, 7. Desiring to be teachers of the law,8 not understanding either what
they say, or whereof they afiirm.
8. But we know that the law is good,6 if a man use it lawfully.9
9. Knowing this, that law is not made for a ju,sth man,10 but for the
unjust, and refractory, for impious men and sinners, for the wicked and
defiled, for parricides and matricides, for murderers,
10. Fornicators, sodomites, menstealers, liars [and] perjurers, and
whatever else is contrary to sound doctrine,
11. According to the glorious gospel11 of the blessed God, which is
committed to me.
12. *I give thanks to Him who hath strengthened me, Christ Jesus
our Lord, that He deemed12 me faithful, putting me in the ministry : .
13. Who before was a blasphemer,13 and a persecutor, and contume
lious :u but I obtained mercy [of God] because I acted ignorantly in
unbelief.15 14. And the grace of our Lord hath abounded exceedingly16 with
faith and love, which is in Christ Jesus.
15. Faithful is the saying, and worthy of all acceptance17 that Christ
Jesus came into this world to save sinners,k of whom I am chief:18
16. But for this cause have I obtained mercy, that in me first Christ
Jesus might show all patience for the instruction19 of those who should
hereafter believe in Him, unto life everlasting.

4 The object of the ministry.
8 Affecting to expound and inculcate the Mosaic legislation.
9 Rightly, according to its intent and spirit.
10 The moral law is directed to restrain the vicious inclinations of nature. Positive law is intended as an
indirect safeguard against them. The just yield willing obedience to both, which serve for them rather as a
rule, than a restraint. "The just man is beyond the reach of punishment, and he needs not learn from the
law what he is to do, since he has the grace of the Spirit, which inwardly teaches him." St. Chrysostom.
11 It condemns all vice.
13 Christ made the apostle worthy of his high office. " See how he states what was his own, and what was
of God, ascribing tbe principal part to the providence of God, repressing what was his own, but so as not to
destroy the freedom ofthe will." St. Chrysostom.
49 He spoke against Jesus as a deceiver. " He treated the disciples ignominiously.
14 His ignorance, which was not wholly invincible, did not entitle him to pardon, although it extenuated
his guilt.
1G In his conversion, bestowing on him faith and love.
11 True, and to be gratefully acknowledged.
18 The apostle places himself at the head of sinners, as having persecuted Christ in His members. This,
however, does not determine the degree ofhis guilt, since it depends not so much on the external act, as on
the disposition ofthe will. Such expressions have a qualified meaning.
10 As an example to encourage them. " Let no one, he says, despair of salvation, since I have attained to
it." St. Chrysostom.
f P. V. " charge." Supra v. 3. E Rom. 7 : 12 ; Gal. 2 : 19 ; 4 : 22. h Gal. 5 : 23.
" 0. P. + " And." V. A. F. G. Chrys. Theod. * Matt. 9 : 13 ; Mark 2 : 17.

first timothy ii. 683
17. Now to the King of ages, the immortal, invisible, only' God, be
honor and glory forever and ever. Amen.
18. This charge I give to thee, child Timothy, according to the pro
phecies20 which went before concerning thee,m that in them21 thou mayst
war a good warfare,
19. Holding22 faith and a good conscience, which some putting away
have made shipwreck23 concerning the faith :
20. Of whom is Hymenseus and Alexander, whom I have delivered to
Satan,24 that they may learn not to blaspheme.25

CHAPTER II.
HE DESIRES PRAYERS AND THANKSGIVING TO BE OFFERED FOR KINGS AND MAGISTRATES,
AND SAYS THAT THERE IS ONE GOD AND ONE MEDIATOR. HE STATES HOW MAN
AND WOMAN SHOULD PRAY, AND HOW A WOMAN OUGHT TO DRESS, AND THAT IT IS
NOT BECOMING THAT SHE SHOULD TEACH; SINCE SHE SHOULD LEARN IN SILENCE.
1. I desire therefore first of all1 that supplications, prayers, inter
cessions, thanksgivings be made for all men:2
2. For kings, and all who are in high station,3 that we may lead a
quiet and peaceable life* in all piety and chastity :*
3. For this is good and acceptable before God our Savior,
4. Who will have all men to be saved,5 and to come to the knowledge
of the truth.
5. For there is one God, and one Mediator between God and men, a
man* Christ Jesus,
90 Prophecy here may mean, as St. ChryBostom remarks, supernatural intimations that he should be or
dained. These gave occasion to his ordination, and to tho special charge given him by the apostle.
21 Encouraged and sustained by them. -2 As a shield and weapon.
33 By resisting conscience, men often lose faith: " where the life is open to censure, perverse doctrine is
easily embraced : and we see many thus falling into the abyss of evils, and turned away to heathenism.*' Idem.
91 Excommunicated. This sentence was often followed by demoniac possession.
54 Their corporal affliction was directed to produce repentance. "Satan does not produce it: but such is
the result." Idem.
1 This, according to St. Chrysostom, has reference to "the daily worship, in which, as the initiated know,
prayers are made for all."
' "The priest ie, as it were, father ofthe entire world." St. Chrysostom.
8 "The kings were not as yet worshippers of God, but for a long time impious emperors continued to suc
ceed one to another." Idem.
4 The apostle points to the advantage which the faithful derive from the favors conferred by God on civil
rulers: "their safety leaves us without solicitude." Idem.
* This is the Divine will, not, however, absolutely and unconditionally, since we must embrace the truth,
and live accordingly, in order to be saved. " Of what truth? Of faith in Him, for he before said : command
them not to teach otherwise." Idem. " He wishes them to be saved, if they also be willing." St. Ambrose.
c It is as man that He discharged the office of Mediator, since He could humble Himself, and suffer only in
His human nature. The second Divine Person, who had assumed the human nature, gave dignity and value
1 G. P. + "wise." Chrys. V. MSS. critics. m Infra 4 : 14. irpoaydvuas Im it.
» G. o-epptiriiTt. P. "honesty." Chrys. Gloss. V. Schleusner, "chastity." It implies gravity, respectability.

684 FIRST TIMOTHY II.
6. Who gave Himself a ransom* for all, the testimony7 in due time,8
7. Whereunto9 I am appointed a preacher, and an apostle (I say the
truth,0 1 lie not10), a teacher of the Gentiles in faith and truth.
8. I will, therefore, that the men pray in every place,11 lifting up
pure12 hands without anger and disputing.3
9. In like manner also the women in comely apparel, adorning them
selves with modesty and sobriety,13 and not with plaited hair,e or gold,
or pearls, or costly attire:14
10. But as becometh women professing piety with good works^.15
11. Let woman learn in silence with all subjection.
12. But I suffer not a womanf to teach,16 nor to use authority17 over
the man ; but to be in silence.18
13. For Adam was first formed,19 then Eve.g
14. And Adamh was not deceived :m but the woman being deceived
was in transgression.21
15. Yet she shall be saved by child-bearing,22 if she1 continue23 in faith
and love, and holiness, with sobriety.24

to His sufferings. He is our only Mediator of redemption. "A mediator Bhould have something in common
wiLh both of those between whom he mediates. As Ue partakes of the nature of man, because He came unto
men, so also Ho has that of God, because He comes from God." Idem.
1 The death of Christ was an evidence of the truth of the Divine promises of mercy. It was to be testified
and proclaimed by the apostles.
8 It was given at the proper time, conformably to the prophecies.
9 For which purpose.
10 This emphatic affirmation was intended for those to whom Timothy should communicate the letter.
u Wherever they may assemble for worship, or privately.
13 The apostle refers to the ordinary posture of supplicants; and intimates that purity of heart, and com
posure of mind, are important dispositions for prayer. '
13 ThiB regards the prudent regulation of the whole exterior.
14 These are not understood to be absolutely condemned, but modesty and simplicity of dress are strongly
recommended. 1S These words are referred to tbe adorning of themselves.
1B Publicly and authoritatively.
"' To lord it over.
18 It becomes females to observe silence in public assemblies. The general dependence of women is de
clared by the apostle: yet it sometimes happens that they hold the reins of government, and exercise certain
spiritual prerogatives.
19 The apostle infers tbe superiority of man, from the fact that he was first created in order to govern the
animals, and possess the earth, whilst Eve was subsequently formed for his society.
20 By the serpent. He yielded to the persuasion of the woman.
Bl She was led to transgress.
M Her penalty is to bring forth her offspring in pain : yet she will attain to salvation, by the patient en
durance of the pains attendant on parturition. This is said of the sex generally, as St. Chrysostom remarks.
Faith and charity will render all who practise them acceptable, the matron as well as the virgin.
33 " Pious mothers who prepare champions of Christ by the Christian education of their children, will re
ceive," says St. Chrysostom, "a great reward."
21 Prudence, moderation. b dvnXvrpov.
c G. P. + "in Christ." V. MSS. Chrys. critics; from Rom. 9 : 1.
& StaXoynrjiov. P. "doubting." e'l Pet. 3 : 3.
t 1 Cor. 14: 34. g Gen. 1 : 27.
h Gen. 3 : G.
i G. P. "they." V. Slav, versions, St. Jerome.

FIRST TIMOTHY III. 685

CHAPTER III.
HE TEACHES TIMOTHY THE QUALIFICATIONS OF BISHOPS AND DEACONS, AND HOW WOMEN
OUGHT TO BEHAVE. HE WRITES THAT TIMOTHY MAY KNOW HOW TO ACT IN THE
CHURCH, WHICH IS THE PILLAR OF TRUTH; AND HE AT THE SAME TIME EXTOLS THE
MYSTERY OF THE INCARNATION OF OUR LORD.
1. It is a faithful1 saying: If a man desire the office of a bishop, he
desireth a good work.2
2. It behooveth therefore a bishop to be blameless, a husband* of one
wife,3 sober, prudent, decorous,4 [chaste], hospitable,5 apt to teach,6
3. Not given to wine, no striker,711 but modest,8 not quarrelsome, not
covetous, but
4. One who ruleth well his own house, having his children in subjec
tion with all chastity.90
5. But if a man know not how to rule his own house, how shall he
take care of the Church of God ?
6. Not a neophyte,10 lest lifted upd with pride,11 he fall into the con
demnation of the devil.12

1 True, reliable.
3 A thing excellent and holy.
3 A man who had been only once married. AU Christians could have but one wife: but no man was to be
made bishop or priest, who had been twice married. This restriction was placed by the apostle, that men
might not be selected whose repeated marriages gave reason to suppose them to be subject to strong sensual
inclinations. In the state of society at that period, it was difficult to find a sufficient number of competent
candidates for the ministry among persons who had never been married. Winer (Grammar, g 17) shows,
that if the apostle meant to require that the bishop should be married, he should have simply said so, or wi'd
that he should have a wife. By saying "the husband of one wife," he evidently designed to put a restriction
to which others are not subject. St. Chrysostom thinks that in the actual state of the world, at that time,
the apostle used wise condescension in allowing married men to be promoted to the sacred ministry. " Ho
does not say this, as if enacting a law, so that it should be unlawful to be without a wife, but to prevent ex
cess, for among the Jews it was permitted to marry twice, and to have two wives at once." He further ob
serves: " Some say that he indicates one free from a wife: but if such be not the case, he who has a wife may
be as one who has not ; and he rightly permitted it at that time conformaby to the actual state of thing* "
St. Jerome says, that the apostle speaks of one who had had a wife, not of one who still had her.
* Of comely deportment.
5 The necessity of the exercise of this virtue was great in ancient times, when there were few, if any, inn*.
G Disposed, ready to impart instruction in the doctrines and duties of Christianity.
1 Not a man of violence, ready to strike. The frequency of self-indulgence and violence at that time gave
occasion to these specifications. The apostle required tbe candidates for the ministry to be at least free from
the prevailing vices.
8 Gentle, conciliatory, reasonable.
9 It signifies such demeanor as commands respect: but is explained by St. Chrysostom, of chastity.
10 A recent convert, as it were a new plant in the garden of the Church.
11 " If before he he a disciple, he is quickly made a teacher, he may become arrogant ; if before he learn to
obey, he is made a ruler, he will be puffed up." St. Chrysostom.
is "The condemnation under which the devil fell, on account of his pride." Idem.
* Infra 5: 9; Tit. 1 : 7.
b G. P. 4- "not greedy of filthy lucre." Chrys. V. critics; from v. 8.
c P. "gravity." Supra 2 : 2.
d Lit, " puffed up. ' Infra 6 : 4 ; 2 Tim. 3 : 4.

686 FIRST TIMOTHY III.
7. Moreover he ought to have a good testimony from those who are
without,13 that he may not fall into reproach, and the snare of the devil.14
8. Let deacons15 in like manner be chaste,6 not double-tongued,16 not
given to much wine, not greedy of filthy lucre :
9. Holding the mystery of the faith/ in a pure conscience.17
10. And let these also be first proved:18 and so let them minister,19
being charged with no crime.
11. Women20 in like manner chaste/ not slanderers,21 sober, faithful
in all things.
12. Let deacons be husbands of one wife, who rule well their children
and their own houses.22
13. For they who minister well, gain for themselves a good degree,23
and much confidence in the faith,24 which is in Christ Jesus.
14. These things I write to thee, hoping to come to thee shortly.
15. But if I tarry long, that thou mayst know how thou oughtest to
act in the house of God, which is the Church of the living God, a pillar
and ground of the truth.25
16. And confessedly great is the mystery of piety,26 whichh was
manifested in the flesh,27 was justified in spirit,28 was seen by angels,29
was preached to the Gentiles, believed in the world, assumed in glory.30
13 His reputation even among the heathens should be fair.
14 A man of suspected character is likely to fall into crime, the devil persuading him that his virtue does
not avail him. Tho reproach, as well as the snare, is said to be of the devil, to whom,, as the wily prompter
of evil, the disgrace and misconduct of sacred ministers are ascribed.
" St. Chrysostom observes, that "omitting the order of priests, he passes to speak of the deacons, because
there is no great difference between priests and bishops, since priests also are empowered to teach and preside
in the Church: so that what he Bays of bishops, suits priests likewise, for they excel only by the power of
ordaining, in which respect only they have the advantage of priests." This is said without prejudice to their
governing power or jurisdiction.
1G Deceitful, dissembling.
11 Holding the faith of the mystery. All revelation is included.
19 He wishes thom to be exercised for a time in lesser offices, and diligently examined.
19 Let them act as deacons.
20 From the connection in which tbey are mentioned, it may be inferred that tbey were devoted to sacred
offices, such as the instruction of females in the Christian doctrine. "He here speaks of those who had the
office of deaconess." St. Chrysostom.
21 The apostle points out a vice from which even those who profess piety are seldom free.
53 No married men were to be promoted to orders, who did not evince prudence and zeal in their domestic
management. The apostle evidently speaks of their children previously born. , He is treating expressly of
those who are to be ordained: he is not giving rules how they are to act after ordination.
23 Promotion to a higher order.
31 They will be encouraged to undertake whatever may promote it.
-s The Church is so called because it supports and maintains the truth, God always dwelling in her. and
enlightening her.
m The mystery which is proposed to our veneration.
31 By the incarnation of the Son of God.
21 Vindicated by DiviDe gifts, prophecy, sanctification, and other graces, which manifest its reality.
91 The angels were made conscious of it at the moment of its fulfilment, and called on to adore the incar
nate Deity.
30 The glorious ascension of our Lord is tbe grand consummation of thia mystery.
e P. "grave." f Rom. 16 : 25.
% P. "Even so must their wives be grave."
* G. P. " God." Chrys. V. D. Syr. Etb. Arm. Latin fathers, Baumgarten.

FIRST TIMOTHY IV. 687

CHAPTER IV.
HE FORETELLS THAT SOME WILL TEACH FALSE DOCTRINE, ESPECIALLY CONCERNING
MARRIAGE AND MEATS : AND HE WARNS THE DISCIPLE TO DISREGARD VAIN SPECU
LATIONS, AND DEVOTE HIMSELF TO PIETY, WHICH IS MORE ADVANTAGEOUS THAN
CORPORAL EXERCISE: AND ALTHOUGH HE IS YOUNG, TO BE A PATTERN FOR OTHERS.
1. Now the Spirit1 manifestly saith, that in the last times2 a some
¦will depart from the faith, giving heed to spirits of error,3b and to doc
trines of devils :4
2. Speaking lies in hypocrisy,5 and having their conscience seared,6
3. Forbidding to marry,7 to abstain8 from meats, which God hath
created9 to be received with thanksgiving by the faithful,0 who know the
truth.10 4. For every creature of God is good,11 and nothing, which is received
with thanksgiving, is to be rejected :
5. For it is sanctified12 by the word of God and prayer.
6. Proposing these things to the brethren, thou shalt be a good minis
ter of Christ Jesus," nourished with the words of faith, and of the good
doctrine to which thou hast attained.
7. But avoid foolish0 and old wives' fables : and exercise thyself to
piety. 8. For bodily exercise is somewhat useful :13 but piety is profitable

1 The Divine Spirit, under whose guidance he wrote.
9 The whole period of the Christian dispensation is so called in reference to the previous dispensations.
" He speaks of the Manicheans, and Encratitcs, and Marcionites, and all that class." St. Chrysostom.
9 Teachers inspired by bad angels.
4 Doctrines of demoniacal origin, which are taught under the like influence.
* These false teachers were at the same time hypocrites, teaching what they did not believe, and affec&ng:
severity of life, which their conduct did not exhibit. " What they falsely assert, not through ignoranc*vnotr,
as not knowing, but they lie hypocritically, knowing indeed the truth, and having their conscience soaredi
with a hot iron, their lives being wicked." St. Chrysostom.
s Insensible, callous.
* Condemning marriage as unlawful. "What then? Do not we, you say, forbid marriage? We do noti
forbid those who desire to marry: God forbidi but we exhort to virginity those who are unwilling to. marry.'
Idem. 8 Commanding to abstain from meats, as things unlawful.
9 The Manicheans denied that meats were created by God : and said that they were produced \.j. the evil
principle. 10 God created food for all mankind, but it is received graciously and religiously by the faithful-
11 God in the beginning declared all creatures good. They are perverted by human depravity.. "In say-.
ing ' creature of God,' he included all meats: and he thus uproots the heresy of those who alleged the ex
istence of increated matter, of which these were formed." St. Chrysostom.
13 The word of God, who gave it for the support of men, renders its use lawful. The devout invocation ofr
the Divine blessing obtains it.
49 Gymnastic exercises serve to increase bodily strength.
» 2 Tim. 3 : 1 ; 2 Pet. 3:3; Jude 18.
b G. P. "seducing spirits." V. MSS. fathers. 1 John 4 : 6.
c G. P. V. " and." It need not be rendered. G. P. invert. V. A.
« G. P. "profane." Supra 1 : 4; 2 Tim. 2 : 23; Tit. 3 : 9.

688 first timothy iv.
for all things, having the promise of the life that now is,14 and of that
which is to come.
9. Faithful is the saying,f and worthy of all acceptance.15
10. For weB labor for this, and are reproached,16 because we hope in
the living God, who is Savior of all men, especially of the faithful.
11. These things command and teach.
12. Let no man despise thy youth ;17 but be an example of the faith
ful in word, in conduct, in charity,h in faith, in chastity.18
13. Until I come, apply to reading, to exhortation, and to doctrine.19
14. Neglect not the grace which is in thee,20 which was given1 thee
by prophecy21 with imposition of handsk of the priesthood :22
15. Meditate on these things, be23 in these things, that thine ad
vancement may be manifest to all.
16. Take heed to thyself,24 and to the doctrine c25 be earnest in them.
For doing this, thou shalt save both thyself, and those who hear thee.

14 The general promises of peace and happiness to the good include this life.
11 This is in confirmation of what precedes.
16 We labor amidst reproacheB and calumnies.
17 " As long as you exhibit consistency of conduct, no one will despise you for your age, but you will be
admired the more." St. Chrysostom.
49 Perfect chastity — abstinence from all sensual pleasures even in the marriage state — appears to have
been required of the sacred ministers, especially of bishops, from tbe commencement. Although this is not
clear from the Scriptures, it is fairly presumed from the general discipline ofthe Church, which can scarcely
have been introduced after the age of the apostles.
15 The teaching of others.
50 The gift attached to his office.
31 Some prophet directed his elevation to the episcopate.
23 "He speaks here not of priests, but of bishops, for the priests did not ordain a bishop." St. Chrysostom,
The apostle elsewhere speaks of the ordination of Timothy by his own hands.
29 Be engaged in them.
34 Attention to himself— to his spiritual proficiency — is especially necessary for him whose office is that of
teacher in the Church. If he neglect himself, his teaching will be generally without effect, for hearers are
little moved by words, when unsupported by example. Besides, what would it avail him to gain multitudes
to Christ, if he lose his own soul? " He said happily, ' thyself;' for he who is nourished with the words of
doctrine, is tbe first to derive advantage from it, for whilst exhorting others, he himself is moved to com
punction." St. Chrysostom.
39 The instruction of others.
f Supra 1:15; Titus 3 : 8.
E G. P. + "both." V. A. B. D. Syr. Ar. Copt. Arm.
i> G. P. " in spirit." V. 5 MSS. versions, fathers, critics.
¦ Supra 1 : 18. k 2 Tim. 1 : 6.

first timothy v. 689

CHAPTER V.
HE TEACHES HOW AGED MEN AND WOMEN, AND YOUNG WOMEN ARE TO BE GOTEUNED,
AND ESPECIALLY WIDOWS, EITHER YOUNG OR ADVANCED IN AGE, AND SPECIFIES THE
QUALIFICATIONS WHICH THEY SHOULD HAVE, IN ORDER TO BE CHOSEN FOR RELIGI
OUS OFFICES. PRIESTS PROPERLY DISCHARGING THEIR OFFICE SHOULD BE DOUBLY
HONORED. TIMOTHY SHOULD NOT EASILY RECEIVE AN ACCUSATION AGAINST A PRIEST ;
BUT HE SHOULD REBUKE PUBLIC OFFENDERS. HE SHOULD OBSERVE THESE RULES,
AND LAY HANDS QUICKLY ON NO ONE. HE SHOULD USE WINE IN A SMALL QUANTITY.
THE APOSTLE FINALLY TREATS OF VARIOUS SINS.
1. Rebuke not an<aged man,1 but entreat, as a father:2 young men,
as brothers :
2. Old women, as mothers : young women, as sisters in all chastity.3 a
3. Honor widows, who are widows indeed.4
4. But if any widow hath children, or grandchildren,5 let her1 learn
first to regulate6 her own house, and to make a return of duty to her
parents :7 for this isc acceptable before God.
5. But letd her who is a widow indeed, and desolate,8 trust in God,
and continue in supplications and prayers night and day.
6. For she that is given to pleasure is dead, whilst she liveth.9
7. And this0 command, that they be blameless.
8. But if any one10 have not care of his own,11 and especially of those
of his household,12 he hath13 denied the faith, and is worse than an in
fidel.14 9. Let a widow, not less than sixty years of age, be chosen,15 who
hath been wife of one man,
1 Lit. " presbyter." Here, however, it means an aged man, which is its primary signification. " Does he
speak here of the priestly dignity ? I think not, but of any old man." St. Chrysostom.
3 As addressing a father. Such is the respect due to age, that the apostle desired a bishop to treat an aged
man as a father.
3 This is added as a necessary precaution, lest spiritual affection be changed insensiby into carnal. " Since
he gives these instructions to Timothy, let each one consider how he should conduct himself, so as to afford
no cause of suspicion, or shadow of pretext, to such as wish to calumniate." St. Chrysostom.
4 Living chastely, and having no intention to pass to second nuptials.
5 They ought to manifest their piety by providing for their parent.
B To regulate her family piously, to make piety reign in it by her example and influence. Some, however,
understand it of the performance of duties towards her family, especially her parents, and consider it equiva
lent to the following phrase. 7 For their care in infancy and youth.
8 Who has made herself solitary. 9 Whilst in life, she is spiritually dead.
10 This is understood of any one nearly related to an indigent widow.
11 Of his near relations.
13 Those whose close relationship makes them inmates ofhis dwelling.
13 Practically, virtually.
14 Who often fulfils faithfully natural duties to his kindred.
ls For religious functions, as deaconess. It may be understood of a public act of enrolment in the order.
The rule, however, was local and temporary. The age of forty was deemed sufficient. Balsamon ad. Can. 19.
Cone. Nic. a G. " purity." Supra i : 12. » Q. P. " them."
c G. P. "good and." V. MSS. versions, critics. i G. P. Chrys. indicative mood.
• G. P. " these things."

690 FIRST TIMOTHY V.
10. Having testimony for good works, if she have brought up child
ren, if she have exercised hospitality,- if she have washed the feet of
saints,16 if she have relieved the afflicted, if she have diligently followed
every good work.
11. But the younger widows avoid:17 for when they have grown
wanton in18 f Christ, they will marry :
12. Having damnation, because they have made void the former
faith ;19
13. And withal idle also, they learn to go about the houses : not only
idle, but even talkative, and meddlesome, speaking things which they
ought not. ,
14. I will,E therefore,20 that the young'1 marry, bear children, be
housewives,21 give no occasion to the adversary,22 for reproach.
15. For already some are turned' aside after Satan.23
16. If any believer1 have widows,24 let him supply them, and let not
the Church be burdened ; that it may have sufficient for those who are
widows indeed.23 %
17. Let priests26 who rule well, be esteemed worthy of double honor:27
especially those who labor in word and doctrine.
18. For the Scripture saith : Thou shalt not muzzle an' ox that
treadeth out the corn.k And : The laborer is worthy of his hire.1
19. Against a priest28 receive not an accusation, unless with29 two or
three witnesses.
13 This act of attention to travellers was practised by females in the East, the feet easily contracting dust,
as sandals were worn. The practice of this kindneBS towards the faithful, especially the ministers of reli
gion, was deemed a recommendation.
44 Do not engage them in religious functions by a permanent bond.
18 The meaning seems to be, that after their dedication by vow to Christ, they may fall into temptations of
wantonness. "What means, * when they have grown wanton V When they have become lascivious ; when
they have given themselves to pleasure. He calls the covenant the truth and the faith, as if he said : they
have proved false to Him, they have made void and violated their engagements." St. Chrysostom. "It
should seem," says Blooomfield, "that these Xvpai engaged themselves to the performance of certain duties
inconsistent with the married state, and that a promise (or vow) of remaining single was expected of them,
on being entered on the list."
19 " The most rational interpretation seems to be that of the ancients, and some eminent moderns, who
explain, ' to the breaking of their promise, or vow of remainiug unmarried.' " Bloomfield.
29 He speaks by indulgence, not commanding, but having in view the dangers to which they are exposed.
31 Manage their domestic affairs.
21 The enemies of the faith reproached Christians with the scandals occasionally given by young widows
professing continence.
33 Have relinquished their holy purpose and engagements.
34 His near relatives. "-<¦ Entirely destitute of friends.
29 Priests, or bishops. •-" Respect and maintenance.
29 St. Chrysostom understands it hero of age rather than of oflice, because young men are more likely to
sin than aged men. It is more generally understood of priests.
37 Supported by their testimony. This, of course, is an ordinary rule to be observed as to facts admitting
of such testimony. In all courts some facts are received on the testimony of one individual of unimpeacha
ble character, when circumstances corroborate it.
I G. P. "against." g 1 Cor. 7 : 8.
h P. + " women." It is meant of widows, v. 11. Bloomfield.
¦ G. P. "man or woman that believeth." MSS. vary. k Deut. 25 : 4 ; 1 Cor. 9 : 9.
1 Matt. 10 : 10 ; Luke 10 : 7.

FIRST TIMOTHY VI. 691
20. Those who sin80 rebuke before all, that the others also may fear.
21. I charge thee before God, andm Christ Jesus, and the elect
angels,31 that thou observe these things without prejudice, doing no
thing through partiality.32
22. Lay hands83 quickly on no man, nor be partaker of other men's
sins.34 Keep thyself chaste.3611
23. Do not still drink water,36 but use a little wine for thy stomach's
sake, and thy frequent infirmities.
24. Some men's sins are manifest, going before to judgment:37 and
some also they follow after.
25. In like manner also the good works are manifest ; and those
which are otherwise, cannot be hid.

CHAPTER VI.
LET SERVANTS OBEY THEIR MASTERS, WHETHER BELIEVERS OR UNBELIEVERS J THOSE
WHO TEACH OTHERWISE ARE TO BE AVOIDED. HE POINTS OUT THE EVIL OP AVA
RICE, AND EXHORTS TIMOTHY TO SHUN IT, AND EMBRACE THE CHRISTIAN VIRTUES,
CONFORMABLY TO THE FAITH WHICH HE PROFESSED IN BAPTISM, AND TO OBSERVE
THESE PRECEPTS TO THE END. HE TELLS HIM TO WARN THE RICH TO SHUN PRIDE,
AND TO ENCOURAGE THEM TO PRACTISE ALMSGIVING.
1. Let as many as are servants under yoke1 count their masters
worthy of all honor, lest the name and doctrine of the Lorda be blas
phemed.2 30 Notorious delinquents. It would he improper to expose secret offenders. Delinquent priests may be
rebuked before their colleagues.
31 The mention ofthe holy angels, in conjunction with God and Jesus Christ, shows that they are conscious
of what passes here below. Although not omniscient, they know in God what regards the salvation of men,
in promoting which they act an important part.
33 In exercising the office of judge, a bishop especially should avoid all bias.
33 In ordination. " He terrifies Timothy ; then having said this, he passes to that which was most of all
necessary, and on which the well-being of the Church depends, namely, ordination." St. Chrysostom,
" By hasty ordinations. To promote rashly candidates to the ministry is to be partaker of the sins which
they have committed, and which render them unworthy; and ofthe sins which they may commit by abusing
sacred things.
3S This is justly regarded as a command to observe perfect chastity.
3G Do not drink water only. The fervor of Timothy induced him to practise total abstinence. St. Paul
wished him to use wine, on account of his delicate health, but sparingly. "Since he commanded a man so
devoted to fasting, and so long using water, that he fell sick, and seriously so, to keep himself chaBte, and he
did not reject the admonition, much more should we, when we receive an admonition from any one, not be
displeased." St. Chrysostom.
3T This may have reference" to those who are candidates for orders. Those whose misconduct is notorious
are easily j udged ; but the unworthiness of others may not be at once known.
1 Bondage is likened to a yoke, which presses on the necks of the servants.
2 If Christian slaves treated their masters disrespectfully, the enemies of Christianity would blaspheme
Christ as encouraging, hy His doctrine, insubordination. The apostle points to this result as one which
should influence the conduct of those who are zealous for the Divine honor.
n» G. P. + " the Lord." v. critics. n P. " pure." Supra 4 : 12. ayvdv-
a G. P. « of God." Chrys. V. D*.

692 FIRST TIMOTHY VI.
2. But let those who have believing3 masters not despise them be
cause they are brethren :* but serve them the rather, because they are
faithful and beloved, who are partakers of the benefit.6 These things
teach and exhort.
3. If any man teach otherwise, and consent not to the sound words
of our Lord Jesus Christ, and to that doctrine which is according to
piety, 4. He is proud,'' knowing nothing, but languishing about questions
and strifes of words : from which arise envy, strife, blasphemies,0 evil
suspicions, 5. Conflicts of men corrupt in mind, and destitute of the truth, think
ing piety to be gain.6d
6. But piety with sufficiency" is great gain.7
7. For we brought nothing into this world :f it is clear6 that we can
carry nothing out.
8. But having food and clothing,11 with these let us be content.
9. For they who will become rich, fall into temptation, and into the
snare of the devil,' and many useless* and hurtful desires, which drown
men in ruin and perdition.
10. For the love of money is the root of all evils ;8 which some desir
ing have erred from the faith, and have entangled themselves in9 many
sorrows. 11. But thou, 0 man of God, flee these things : and follow after jus
tice, piety, faith, charity, patience, meekness.

3 WhoBe masters are Christians.
4 Having a common faith, which puts them on an equality in spiritual things, servants might he led to in
dulge a familiarity, implying contempt.
6 This seems to designate the masters. The service rendered to them is a benefit in return for the protec
tion and maintenance of their slaves. "Greater benefits are conferred by masters on their slaves, than hy
domestics on masters, for they spend their money to procure for those the necessaries of life and clothing,
and are solicitous to provide for all their wants: so that the masters perform greater service for them:
which he intimates, saying that they who receive in return your service are faithful and beloved, they labor,
and suffer distress for your repose; should they not receive much honor from their domestics?" St. Chry
sostom. 9 Making it a matter of interested speculation.
4 Spiritually, and with reference to eternity. A moderate portion of the goods of this world is necessary
for subsistence : but piety is true wealth, because it makes the soul satisfied under every visitation of Provi
dence, and prepares her for bliss hereafter.
8 This general expression must not be taken absolutely, since many evils spring from other sources.
9 Or " pierced themselves with." " These desires are thorns, and as when one handles thorns, he pierces
his hands and wounds them, similar will be tbe result, if one yields to these desires ; he will wound his
soul." St. Chrysostom.
b Lit. "puffed up." » P. " railings." Supra 3:6; 2 Tim. 3 : i.
i G. P. + " from such withdraw thyself." Chrys. V. A. D*. V. G. versions, Lachmann.
e P. " contentment." V. Macknight. I Job 1 : 21 ; Eccl. 5 : 14.
E P. "certain." & Prov. 27 : 26.
' G. P. — V. D«. F. G. Chrys. Theodoret. Supra 3:7; 2 c. 2 : 26.
fe P. "foolish." dvofirovs. V. reads dvovrjrovs. 2 al. Cbrys. Anton.

FIRST TIMOTHY VI. 693
12. Fight the good fight of faith,10 lay hold on eternal life," where-
unto thou art1 called, and hast confessed a good confession12 before many
witnesses. 13. I charge thee before God, who quickeneth all things, and Christ
Jesus, who gave testimony13 under Pontius Pilate, a good confession,™
14. That thou keep the commandment14 without spot, blameless, until
the coming of our Lord Jesus Christ,
15. Whom1' in due time the blessed and only Potentate,0 the King of
kings, and Lord of lords, will show :
16. Who alone hath immortality, and dwelleth in light unapproach
able : whom no man hath seen,15 but neither can he see :p to whom be
honor and empire everlasting. Amen.
17. Charge the rich of this world not to be high-minded, nor to
trust in uncertain1, riches, but in the living God (who giveth uss all
things abundantly to enjoy)16
18. To do good, to become rich in good works, to give easily, to com
municate,17 19. To lay up for themselves a good foundation18 for the time to come,
that they may lay hold on eternal life.
20. 0 Timothy, keep the deposit,19 avoiding profane novelties of
words,' and oppositions of falsely styled knowledge,20
21. Which some promising,21 have erred concerning the faith. Grace
be with thee. Amen."
10 The metaphor is taken rather from an agonistic struggle in the games: but it is difficult to express it.
11 This is a continuation of the same metaphor. Timothy is exhorted to secure the prize.
12 This is a Hebraism : Thou hast made a good profession of the faith. St. Thomas of Aquin refers it to
the time of his ordination. His faith was then solemnly professed before a large assembly.
" Christ testified that He was the Son of God.
11 He is said to keep the commandment unblemished and blameless, when he proves such in announcing
the true doctrine : " contracting no stain either in regard to dogmas or conduct." St. Chrysostom.
ls With the eyes of the body.
lb" His Providence snpplies all our wants. To the rich He gives abundance, and even to the poor He fur
nishes support; the rich being His agents for this purpose. Whenever any Buffer extreme want, it is to be
ascribed to the unfaithfulness of those who were made depositaries of the Divine gifts for the common benefit.
n To share their substance with their needy brethren.
18 Two metaphors are here combined.
13 The doctrine committed to him — the ministry with which he was intrusted.
39 Gnostics, that is, men of science, was the designation affected by the earliest heretics. They professed
superior knowledge, and despised the simple belief of the faithful. " See how he again orders us not to engage
with such persons : shunning, he says, the oppositions : to which no reply should be made. Why ? Because
they undermine faith — they do not allow us to stand firmly and securely. Let us not rely on that knowledge,
but on faith, the firm and adamantine rock : for neither floods nor winds rushing upon us can do us any in
jury, since we stand immovable on the rock." St. Chrysostom.
31 Professing.
1 G. P. + " also." V. MSS. critics. m Matt. 27 : 11 ; John 18 : 33, 37.
n G. P. "which." Chrys. ° ovvdortjs. Apoc. 17 : 14; 19 : 16.
P John 1 : 18 ; 1 John 4 : 12. q G. P. " in." Chrys. V. D. E. versions.
r Luke 12 : 15. » G. P. "richly." V. MSS. critics.
t G. Ktvotpuivias. P. "vain babbling."
u G. P. " The first from Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacati-
"ana." This is without authority — some date it from Athens, some from Macedonia, some from Nicopolis.

PREFACE
TO THE SECOND EPISTLE TO TIMOTHY.

The apostle, whilst he was a prisoner at Rome, probably the first
time, wrote a second letter to Timothy. The circumstances in which
it was written, as gathered from the contents, favor this supposition, in
asmuch as they coincide with those which marked the former letter.
It is, indeed, unlikely, that he enjoyed so much indulgence during the
imprisonment which immediately preceded his death, as would enable
him to communicate with others by writing. Yet the mention of the
approaching consummation of his ministry in the last chapter, and some
facts which it is difficult to reconcile with the account of his first jour
ney, have induced the general opinion that this was the last letter from
his pen.
He praises the faith of Timothy, and exhorts him to employ to the
utmost the grace of the holy ministry, both in maintaining the integrity
of faith, and in devoting himself exclusively to its duties. The rewards
of laboring and suffering for Christ, and the punishment of apostacy,
are placed in view, and he is reminded that in the Church, as in a noble
mansion, there are vessels of a mean sort, as well as others elegant and
precious. He is stimulated to aspire after the possession of all virtue,
and to seek to reclaim, by persuasion and forbearance, those who are
entangled in error. The errors which are to arise, and the vices which
are to mark their professors, are set forth, and the limit which Divine
Providence puts to their progress, is declared. By his own example,
the apostle encourages Timothy to endure all things for the Gospel, and
assures him that suffering is the common lot of the devoted servants of
Christ. He directs him to continue to study the Scriptures, which
afford instruction and comfort to all who read them with faith, and which
direct them in the path of salvation. In the most solemn manner he
charges Timothy to preach the word, and guard the faithful from error,
telling him also to come quickly to him, since the end of his career is
drawing nigh.

696

PREFACE.

Both these epistles contain admirable instructions for bishops and all
sacred ministers. They should be frequently perused, and made the
subject of serious meditation, by all who wish to correspond to their
holy vocation, and employ well the gift bestowed on them in ordina
tion.

THE

SECOND EPISTLE OF BLESSED PAUL THE APOSTLE

TIMOTHY.

CHAPTER I.
HE GIVES THANKS TO GOD FOB THE FAITH OF TIMOTHY, WHICH HE DIIIECTS HIM TO
MANIFEST BY FEARLESS PREAO'HING. CHRIST DESTROYED DEATH, AND CnoSE PAUL
FOR THE TEACHER OF THE GENTILES, RESERVING FOR HIM THE REWARD DUE TO HIS
LABORS. HE SAYS THAT ALL THE ASIATICS FORSOOK HIM, AND PRAISES THE FAMILY
OF ONESIPHORUS, WHICH HAD RENDERED HIM MANY SERVICES.
1. Paul, an apostle of Jesus Christ by the will of God, according
to the promise of the life1 which is in Christ Jesus :
2. To Timothy, beloved child, grace, mercy, peace from God the
Father, and Christ Jesus, our Lord.
3. I thank God, whom I serve from my forefathers2 with pure con
science, that without ceasing, I have remembrance of thee in my
prayers night and day :
4. Desiring to see thee, mindful of thy tears,3 that I may be filled
with joy,
5. When I call to mind the unfeigned faith which is in thee, which
also first dwelt in thy grandmother Lois,4 and in thy mother Eunice,
and I am sure in thee also.
6. For which cause I admonish thee to stir up5 the grace of Gd"d,6
whieh is in thee by the laying on of my hands.
1 Spiritual and eternal. " Immediately from the beginning he cheered his mind. Speak not to me, he
says, of these dangers, since they procure for us eternal life, where there is nothing of the kind, where pain,
sorrow, and mourning are wanting." St. Chrysostom.
3 His hereditary zeal for the Divine service is stated, in order to prepare him for receiving the admonitions
about to be addressed to him,
3 On separating.
4 She had embraced the faith, probably simultaneously with her daughter.
s As a dull fire.
• The Divine gift imparted in ordination. " The grace of the Spirit, the presidency in the Church, for mira-

/

698 second timothy i.
7. For God hath not given us the spirit of fear ; but of power, and
love, and sobriety.7 "
8. Be not, therefore, ashamed of the testimony of our Lord,8 nor of
me His prisoner ; but suffer9 together with the gospel according to the
power of God:10
9. Who hath deliveredb us, and called us with His holy calling, not
according to our works," but according to His own purpose, and the
grace which was given us in Christ Jesus before ages.11
10. ^ut is now made manifest by the illumination12 d of our Savior
Jesus Christ,13 who hath destroyed indeed death, but hath brought to
light, life" ahd incorruption by the gospel :
11. Wherein I am appointed6 a preacher and apostle, and teacher of
the Gentiles.
12. For which cause, also, I suffer these things, but I am not
ashamed. For I know whom I have believed, and I am sure that He
is able to keep my deposit unto that day.
13. Hold fast the form of sound words, which thou hast heard of me
in faith and in love in Christ Jesus.
14. Keep the good deposit by the Holy Spirit, who dwelleth in us.16
15. Thou knowest this, that all who16 are in Asia, are turned away
from me, among whom are Phigellus and Hermogenes.
16. The Lord grant mercy to the family' of Onesiphorus,17 for he
often refreshed me, and was not ashamed of my chain :18
17. But when he was come to Rome, he sought me out diligently, and
found me.

cles, for all worship : for it is in our power both to quench and to enkindle it : wherefore he elsewhere says :
'Do not quench the Spirit.' It is quenched by sloth and neglect: it is enkindled by vigilance and attention."
St. Chrysostom.
4 Moderation, prudence. It would appear that Timothy had become timid, if not tepid.
8 Be not ashamed to testify to His Divine nature and doctrines. " These things should not be a matter of
shame, but of great glory. I mean the cross of Christ, for there is no other evidence of His love for mankind
that equals this : not heaven, not the sea, not the earth, not the production of all things out of nothing, no
other thing is as the Cross." Idem. ¦
9 He should not shrink from hardships, such as soldiers endure in a campaign. The minister of Christ
should be ready to suffer all things for the sake ofthe gospel.
10 He must rely on Divine power for support under bis trials and sufferings.
11 It may have reference to the indefinite periods ascribed to the eons by the Oriental philosophy.
13 The coming of our Lord.
13 He enlightened us, and bestowed on us life and incorruption. His grace is the commencement and
pledge of life and immortality.
" " What is the deposit? the faith, the preaching." St. Chrysostom. The apostle represents his faith and
confidence under the imjge of a deposit committed to the care of a most trustworthy person.
Is The Holy Spirit is with the prelates of the Church, to enable them to guard Divine truth, and exercise
their ministry.
16 The most conspicuous.
17 He was dead, since his family is noticed, not himself.
43 He was not ashamed to own him as a friend, even when in chains.
a Rom. 8:15. b O. P. " saved."
b Tit. 3:5. ii 1 Tim. 6 : 14.
e 1 Tim. 2:7. f Infra 4 : 19.

SECOND TIMOTHY II. 699
18. The Lord grant him to find mercy from the19 Lordg on that day.201'
And in how many things he ministered to me at Ephesus, thou best
knowest.

CHAPTER II.
HE EXHORTS TIMOTHY TO TEACH OTHERS SINCERELY, AND TO SUFFER FOR CHRIST, AND
MENTIONS TBE REWARD HEREAFTER, AND THE RESURRECTION OF CHRIST. HE DI
RECTS HIM TO SHUN CONTENTIONS AND PROFANE SPEECHES, AND FOOLISH QUESTIONS
CONCERNING THE LAW. HE SPEAKS OF THE GREAT HOUSE THAT HAS VARIOUS VESSELS,
AND POINTS TO THE VIRTUES WHICH THE SERVANT OF GOD OUGHT TO PRACTISE.
1. Be thou, therefore, my child, strong in the grace1 which is in
Christ Jesus:
2. And the things which thou hast heard from me through2 many
witnesses, the same commit to faithful men, who shall be fit to teach
others also.
3. * Suffer3 as a good soldier of Christ Jesus.
4. No one being a soldier* [to God] entangleth himself in the con
cerns of life, that he may please him to whom he pledged himself.5
5. For he also who striveth for the mastery" is not crowned,7 except
he strive lawfully.8
6. The husbandman must labor first in order to partake of the fruits.9
7. Understand what I say : for the Lord wilP give thee understand
ing in all things.

19 " This," says St. Chrysostom, " is expressive of the consubstantiality of the Persons, not of diversity of
nature." 20 The day of judgment. " He had pity on me, he says : therefore shall he be rewarded on that awful and
tremendous day, when we shall need much mercy." St. Chrysostom. This is an instance of prayer for a de
parted soul.
1 " Be sober, therefore, he says, be vigilant, hold fast the grace of the Lord, which combats and struggles to
gether with you : do what depends on you with great earnestness and determination." Idem.
3 Timothy was instructed by the apostle, and by many of hie fellow-laborers.
3 Suffer hardships, as in a campaign.
* The apostle uses the comparison of a soldier, who does not engage in the common pursuits of men, being
wholly devoted to the profession of arms.
s The commander, in whose service he enlisted. "If he who enlists in tbe service of an emperor is for
bidden by human laws to undertake suits, to meddle in forensic affairs, or to engage in mercantile pursuits,
how much more should he who is engaged in the warfare of faith, abstain from all traffic f" St. Ambrose,
De Ofttciis, Ll,i. 36.
9 The athlete, or champion.
7 With laurel.
B If he violate the rules laid down for the athletes, he cannot obtain the prize.
9 The husbandman must first labor before he partake of the fruits : so the minister of Christ must labor
before he can enter into happiness.
s Gen. 19 : 24. It may be simply a Hellenism, equivalent to " Himself."
h Infra i : 8. » G. P. + "Thou therefore." Chrys. MSS. V. Copt. Arm.
o G. P. optative. Chrys. V. MSS. Tischendorf.

700 SECOND TIMOTHY II.
8. Be mindful that the Lord Jesus Christ is risen from the dead, of
the seed of David, according to my gospel,10
9. Wherein I suffer even unto chains, as an evil doer : but the word
of God is not bound.11
10. Therefore I endure all things for the elect,12 that they also may
obtain the salvation which is in Christ Jesus, with heavenly glory.
11. A faithful saying : For if wc be dead together,13 we shall also
live together.14
12. If we endure,15 we shall also reign together : if we deny16 Him,"
He also will deny us :
13. If we believe not,17d He continueth faithful, He cannot deny
Himself.18 14. Of these things put them in. mind, testifying19 before the Lord.
Contend not8 in word :20 for it is profitable for nothing, but the subvert
ing of the hearers.
15. Study to present thyself approved to God, a workman who
needeth not to be ashamed, rightly handling21 the word of truth :
16. But shun profane and vain speeches : for they grow much to im
piety :
17. And their22 speech spreadeth as a canker: of whom is Hymenseus
and Philetus,
18. Who have erred from the truth, saying that the resurrection is
already past,23 and subvert the faith of some.
19. But the sure foundation of God standeth,24 having this seal :

49 The apostle preached the resurrection, as well as the incarnation.
4- Even in chains Paul announced it to those who approached him. In the meantime it was spread abroad
by others. " If we preach in chains, how much more does it behoove you who are free to do so 1" St. Chry
sostom. 13 They are the chief objects, of apostolic zeal.
15 With Christ, by suffering.
" With Him in glory. Is With Him.
49 By apostacy, or a flagitious life.
17 If we prove incredulous, or if we break our plighted faith.
18 He must prove consistent — He cannot abjure His prerogatives.
19 Bearing witness to these truths, impressing them on their minds.
30 Wordy strife is forbidden to the faithful, but the maintenance of the truths against gainsayers is a duty
of the ministers of religion.
31 Dividing. " He used this expression with great propriety ; for many wrest and torture it in various
ways, and many ill consequences flow from this source. He did not say directing, but rightly dividing ; that
is, cut off what is false, and remove and cut away such things with much care." St. Chrysostom.
32 Of those who indulge vain speculations.
33 Denying the resurrection of the body, and explaining the apostolic doctrine as referring to spiritual re
surrection in baptism.
31 Those who are firmly founded in God, or those whom God has chosen and made a firm foundation. " He
shows that they were not firm even before they fell, for otherwise they would not have fallen on the first
assault." St. Chrysostom.
c Matt. 10 : 33 ; Mark 8 : 38. i Rom. S : 3.
e G. P. " charging them before the Lord, that they strive not about words to no profit, but to the subverting
of the hearers." V. A. C*. Ethiop. It. Latin fathers.

SECOND TIMOTHY III. 701
The Lord knoweth those who are His,25' and, Let every one who nameth
the name of the Lord,g depart from iniquity.
20. But in a great house not only are there gold and silver vessels,
but also wooden and earthen : and some indeed to honor, but some to
dishonor. 21. If any man, therefore, cleanse himself from these things,26 he
shall be a vessel unto honor, sanctified, and useful to the Lord, prepared
for every good work.
22. But shun youthful desires, and follow justice, faith, [hope],
charity, and peace, with those who call on the Lord with a pure heart.27
23. And shun foolish and senseless28 questions,11 knowing that they
beget strifes.
24. But the servant of the Lord must not wrangle, but be meek to
wards all, fit to teach, patient,
25. With modesty correcting those who resist the truth, if29 perhaps
God will give them at any time repentance to know the truth,
26. And they may reeover themselves from the snares' of the devil,
by whom they are held captive at his will.39

CHAPTER III.
HE FORETELLS THAT THERE WILL BE MEN ENGAGED IN VARIOUS SINS, WHO, LEADING
WOMEN ASTRAY, WILL RESIST THE TRUTH: AND HE EXHORTS TIMOTHY TO PRACTISE
THE VIRTUES AFTER HIS EXAMPLE, AND TO SUFFER PERSECUTIONS WITH FORTITUDE.
HE SPEAKS ALSO OF THE ADVANTAGES TO BE DERIVED FROM THE HOLY SCRIPTURES.
1. Know this also, that in the last days dangerous times* shall come :l
2. Men will be lovers of self, covetous, boastful, haughty, blasphe
mous,2 disobedient to parents, ungrateful, wicked,
2i "Strong souls remain firm and unmoved." St. Chrysostom.
^ "Do you see that one is a golden or an earthen vessel, not by nature, or by constitutional necessity, but
by our own choice?" Idem.
aT With those especially: but as far as possible with alt men.
33 " He knew that it is useless to engage in such contests, and that there would be no end to them, but that
quarrels and hatred, insults and reproaches would attend them." St. Chrysostom.
w " Those only are to be forsaken of whom we can clearly see, and are convinced that they will never be
converted, whatever may be said to them.'' Idem.
30 " We often find many no way censurable in regard to faith, but punishable on account of their wicked
life; as in other instances we find men without reproach as to their conduct, but lost ou account of some
perverse doctrine : for these things are connected. Do you see that we fall into the snare of the devil, when
we neglect to do the will of God !" Idem. The image employed is of prisoners of war reduced to slavery,
and obliged to conform to the will of the conqueror,
1 Men, such as are here described, are more numerous at certain periods. The apostle points to them as
recreant to their Christian profession.
3 Insolent and contumelious.
' Numb. 16 : 5. Sept. g G. P. "Christ." V. MSS. critics.
h 1 Tim. 1 : 4 ; 4 : 7 ; Tit 3 ; 9. 'O.P. "snare." I Tim. 6 : 9.
* 1 Tim. 4:1; 2 Pet 3 : 3; Jude 18.

702 SECOND TIMOTHY III.
3. "Without affection, without peace,3 slanderers, incontinent, cruel,
unkind,* 4. Traitors, headstrong,0, puffed up, and lovers of pleasure more than*
of God:
5. Having indeed an appearance of piety," but denying its power.
Now shun these.
6. For of these are they who creep into houses, and lead captive
weak women burdened with sins, who are led away with various de
sires :5
7. Always learning,6 and never attaining to the knowledge of the
truth. 8. But as Jannes and Mambres8 resisted7 Moses,' so these also resist
the truth, men corrupted in mind, reprobate concerning the faith.
9. But they shall not advance further : for their folly will be mani
fest to all, as' theirs also was.
10. But thou hast known8 my teaching, conduct, purpose, faith, long
suffering, love, patience,
11. Persecutions, sufferings: what things happened tome at Antioch,
Iconium, and Lystra : what persecutions I suffered, and out of all the
Lord delivered me.
12. And, all who will live piously in Christ Jesus shall suffer per
secution.9 13. But bad men and impostors10 shall grow worse and worse, erring
and driving into error.
14. But continue thou in the things which thou hast learned, and
which are committed to thee,B knowing from whom11 thou hast learned.
15. And because from infancy thou hast known the Holy Scriptures,12

3 Not observant of leagues, or who will enter into no treaty of peace.
4 FrofesBors of Christianity, who by an affectation of austerity, recommend error.
6 The authors of error often corrupt confiding females, and use them to spread it. See Irena?us, 1. 2, Adv.
Hser. 6 This, as appears from the Greek, is said of the deluded women. Their natural curiosity prompts them
to listen to new teachers, and they are tickle in their views.
T The names are not recorded by Moses, hut they appear to have been notorious among the people, since
the apostle speaks of them as known characters.
' 8 Art fully acquainted with.
9 This is verified at all times in a greater or less degree. " He here terms persecutions, tribulations, pains:
for no man who enters on the path of virtue is free from sorrow, tribulation, pain, temptations." St. Chry
sostom. 10 Lit. jugglers. The practice of superstitions of various kinds was connected with their vain philosophy.
11 From the apostle himself.
19 The piety ofhis mother had placed the Scriptures in his hands as soon as he was able to read them.
b d<jn\aya$ot. P. " despisers of those that are good."
° 1 Tim. 3 : 6 ; 6 : 4. i G. P. " lovers." Phil. 3 : 19.
e G. P. "Jambres." V. H. G. I Exod. 7 : 11.
e G. P. " and hast been assured of.': Chrys. " thou hast believed."

SECOND TIMOTHY IV. 703
which can instruct thee to salvation, by the faith which is in Christ
Jesus. 16. Every Scripture divinely inspired is1' profitable for teaching, for
reproof, for correction, for instruction in justice,
17. That the man of Godtmay be perfect, fitted for every good work.

CHAPTER IV.
HE BESEECHES TIMOTHY BY CHRIST, OUR JUDGE, TO PREACH BOLDLY AGAINST FALSE
TEACHERS, AXD SUCH AS HEAP THEM TOGETHER FOR THEMSELVES, AND TO SUFFER
PATIENTLY "WHATEVER AFFLICTIONS MAY COME UPON HIM. HE FORETELLS HIS OWN
DEATH AND THE REWARD WHICH AWAITS HIM : CALLING TO HIM TIMOTHY, BECAUSE
HE WAS FORSAKEN BY MANY, AND HAD SUFFERED MUCn FROM ALEXANDER. IN HIS
FIRST TRIAL HE WAS FORSAKEN BY ALL, BUT DELIVERED BY THE LORD.
1. I charge" thee before God andb Jesus Christ, who is to judge the
living and the dead, at His coming,1 and His kingdom :
2. Preach the word, be instant in season, out of season :2 reprove, en
treat, rebuke with all patience and doctrine."
3. For a time will come, when they will not endure sound doctrine,
but according to their own desires they will heap up3 teachers to them
selves, having itching ears,*
4. And from the truth indeed they will turn away the hearing, but
they will be turned to fables.
5. But watch thou, in all things4 struggle,6 do the work of an evan
gelist,6 fulfil thy ministry. [Be sober.]
6. For I am now to be sacrificed,7 and the time of my dissolution is
at hand.

1 When He shall manifest Himself, and establish His everlasting kingdom.
3 At all times. It does not preclude the judicious selection of the occasion.
3 " Nothing is more emphatic than this expression, which points to the promiscuous multitude of teachers."
St. Chrysostom.
4 " Seeking speakers whose object is to please and delight their hearers." Idem.
B "Labor beforehand, before the pestilence spread; put your sheep in safety, before the wolves appear."
Idem. 6 Preach the gospel strenuously.
7 Offered as a libation. It was customary to pour a libation on the victim just before it was struck and im
molated. n G. P. "All Scripture is given by inspiration of God, and is profitable." The verb substantive should be
supplied only in the second place. He states the uses of inspired writings, but does not say that every writing
is inspired. 2 Pet. 1 : 20.
» G. P. + " therefore." V. MSS. critics. b G. P. + " the Lord." V. MSS. critics.
c 8. P. invert. i G. P. refer to " watch."

704 SECOND TIMOTHY IV.
7. I have fought a good fight,8 1 have finished the course,9 1 have kept
the faith.10
8. As to the rest, a crown of justice11 is laid up for me, which the
Lord, the just Judge,12 will render to me on that day :13 and not to me
only, but to those also who love His coming. Hasten14 to come to me
quickly. 9. For Demas, loving this world, hath forsaken me, and is gone to
Thessalonica :
10. Crescens to Galatia, Titus to Dalmatia.
11. Only Luke is with me. Take Mark, and bring him with thee,
for he is useful to me for the ministry.15
12. But I have sent Tychicus to Ephesus.16
13. The cloak,17 which I left at Troas with Carpus, when thoucomest,
bring with thee, and the books, but especially the parchments.18
14. Alexander the coppersmith hath done me much evil : the Lord
will render19 e to him according to his works :
15. Whom do thou also shun : for he hath greatly withstood our
words. 16. In my first defence20 no one stood by me, but all forsook me :
may it be not laid to their charge.
17. But the Lord was with me, and He strengthened me, that the
preaching may be accomplished through me, and all the Gentiles may
hear :21 and I was delivered out of the mouth of the lion.22

B I have struggled well in the contest. It has reference to the games, in which the athletes, or -champions,
contended for the mastery. St. Chrysostom remarks that tbe apostle does not speak in a boasting spirit, but
" he desires to relieve the dejection of his disciple, bidding him to have courage, since he is going to obtain a
crown, having finished his career, and secured a happy end : you should rejoice, he says, not grieve."
s He compares himself to one who has reached the goal. " How did he finish his course ? He ran round
the whole world, beginning from Galilee and from Arabia,%nd going to the ends of the earth." Idem.
10 He kept it faithfully, and lived according to it, despite of persecution.
11 A crown, the reward of virtue— a just crown— a crown justly due, in virtue of the gratuitous promise of
God. How different from the crown of laurel which the successful athlete received from the judges 1
13 Not partial, not liable to be blinded.
13 The day of judgment.
14 " He wished to see him before he died, and probably to make to him special communications." St. Chry
sostom. " St. Chrysostom understands it of the preaching of the gospel.
1B He was the bearer of the letter to the Ephesians, which was written during the first imprisonment.
17 The true reading and meaning of this word are uncertain. Some take it to mean a box for the books,
whilst it is more generally understood of a cloak ; which by some is conjectured to have been a robe used for
sacred functions. St. Chrysostom explains it as meaning a robe, but mentions, without rejecting, the opinion,
that it meant a box.
18 What these were it is idle to conjecture.
19 The charity of the apostle does not permit us to regard this as a curse.
30 His trial before Nero, when he was permitted to speak in his own behalf.
31 His escape from the former danger was providentially directed to the spreading of the faith.
23 "He had fallen into the very jaws of the lion: for he here styles Nero a lion3 on account of hia fierce
ness and the strength of his empire." St. ChrysoBtom.
e G. P. "the Lord reward." V. MSS. Chrys. critics.

SECOND TIMOTHY IV. 705
18. The Lord hath delivered-5 f me from every evil work: and He
will preserve me unto His heavenly kingdom, to whom be glory forever
and ever. Amen.
19. Salute Prisca, and Aquila, and the family of Onesiphorus.
20. Erastus remained at Corinth.24 And I left Trophimus sick at
Miletus. 21. Hasten to come before winter. Eubulus, and Pudcns, and Linus,
and Claudia, and all the brethren salute thee.
22. The Lord Jesus Christ be with thy spirit. Grace be with you.g
Amen.

23 From sin, and from the machinations of his enemies.
21 This may have been one of thoso sent to bring relief to tbo apostle.
f G. P. " shall deliver."
5 G. P. "The second epistle unto Timotheus, ordained the first bishop of the church of the Ephesians, was
written from Rome, when Paul was brought before Nero the second time." This is not of certain authority.

45

PREFACE
TO THE EPISTLE TO TITUS.

Titus, to whom this letter is addressed, is known to us only from it,
and from incidental mention of him in the writings of St. Paul, as also
from ecclesiastical writers. He was a convert from heathenism, but
his birthplace and the time of his conversion are unknown. St. Paul,
his father in the Gospel, left him in charge ofthe faithful of Crete, now
called Candia, an island south of the archipelago, famous in mythology,
and some of whose inhabitants were among the witnesses of the miracu
lous gift of tongues on the day of Pentecost. It is not known when the
apostle preached the faith in that island ; but St. Jerome thinks that it
was after his release from his first imprisonment at Rome, on his way to
the East. Hug conjectures that, when sailing from Cenchra for Syria,
adverse winds drove him in the direction of Crete, where, being for
some time detained, he may have labored for the conversion of the in
habitants. It is certain that the apostle on his way to Rome the first
time, touched at Crete ; but there is no likelihood that he preached there
at that time, since he was a prisoner, and it does not appear that the
ship in which he sailed, remained there any length of time.
The character of the Cretans was of the worst kind : they were given
to idleness, licentiousness, and mendacity, so that even the faithful needed
the stern rebukes of the preachers of the Gospel, to keep them within
the line of duty. The apostle, accordingly, points out to Titus with
what care he must select those who are to aid him in the sacred minis
try, from what vices they must be free, and what qualifications they
must possess. He exhorts him to reprove with authority the Judaizers,
who might be found in the island, since Jews were numerous there, and
to allow no regard to be paid to the fables which they circulated with a
view to adulterate the faith. To the aged and to the young, to women
especially, he gives practical instructions how they must adorn their
Christian profession by the exercise of virtue ; and he cautions slaves
against insubordination and theft — vices incidental to their condition.
The holiness which becomes the followers of Christ is strongly insisted

708 PREFACE.
on, the object of His coming in the flesh being, to form to Himself a
faithful people, pure and temperate, observant of every social duty, and
devoted to God. The apostle directs Titus to shun the obstinate abet
tor of error, if one or two remonstrances fail to gain him to the truth,
as his conversion is rarely to be hoped for, since he sins against the light
of grace, and stands self-condemned by his resistance to the Holy Spirit.
This letter is supposed by Hug to have been written shortly after the
letters to the Thessalonians, whilst others consider it one among the
latest. Macknight thinks that it was written from Colosse, in the course
ofhis last apostolical journey, which ended in his imprisonment at Rome.
Others date it from Nicopolis, because the apostle directed Titus to meet
him there, but his words denote that he was not there when writing.
See ch. 3 : 12.

THE EPISTLE OF BLESSED PAUL THE APOSTLE

TITUS.

CHAPTER I.
AFTER MENTIONING IX HIS ADDRESS THE HOPE OF ETERNAL LIFE, WHICH IS ALREADY
MANIFESTED, HE SHOWS WHAT PERSONS SHOULD EE ORDAINED PRIESTS AND RISHOPS ;
AND HE SPEAKS OF CERTAIN PERSONS WHO ARE TO BE SEVERELY REBUKED ON AC
COUNT OF THEIR VICES. ALL THINGS ARE CLEAN FOR THOSE WHO ARE CLEAN. SOME
DENY OOD BY TIIKIR ACTIONS.
1. Paul, a servant of God,1 and an apostle of Jesus Christ, accord
ing2 to the faith of the elect of God, and to the knowledge of the truth,
which is after piety,
2. Unto3 the hope of eternal life, which God, who lieth not, promised
before ages :*¦
3. But hath manifested in due time His word, in the preaching which
is committed to me according to the commandment of God our Savior :,J
4. To Titus, beloved child, after the common faith, grace0 and peace
from God the Father, and Christ Jesus our Savior.
5. For this cause I left thee in Crete, that thou shouldst set in order
the things that are wanting,* and establish priests in every city ; as I
also appointed thee.

1 In the epistle to the Romans he styles himself a servant of Jesus Christ. "Since the Father and the Sou
are one, and he who believeth in the Son, believeth also in the Father, the servitude may be referred indis
criminately to the Father and the Son." St. Jerome.
3 It is thought to mean here, the end to which his apostleship was directed, namely J to spread that faith
which is necessary in order to be the chosen servants of God. Rom. 1 : 6. St. Chrysostom explains it as
meaning that the elect were intrusted to his care.
3 To the end of inspiring this hope, and securing its object. 4 Correct everything.
a 2 Tim. 1:9; Eph. G : 11. 1) Luke 1 : 47 ; infra 3:6; Jude 25.
c G. P. + '¦mercy." V. C**. D. E. F. G. Syr. Chrys. critics.

710 * TITUS I.
6. If any one is free from censure,6 a the husband of one wife," having
faithful children, not under charge of dissoluteness, or unruly.
7. For a bishop7 should be free from censure, as a steward of God :8
not proud, not passionate, not given to wine,9 no striker, not covetous
of filthy lucre ;
8. But hospitable, kind, sober,8 just, holy, continent,
9. Embracing that faithful speech which is according to doctrine,
that he may be ablef to exhort in sound doctrine,* and to rebuke the
gainsayers. 10. For many also are disobedient,11 vain talkers, and deceivers, es
pecially those of the circumcision,10
11. Whose mouths must be stopped : who subvert11 whole houses,
teaching unseemly things for sake of filthy lucve. ,
12. One of them, a prophet of their own,12 said : The Cretans are
always liars, evil beasts, sluggish' bellies.18
13. This testimony is true. Wherefore rebuke14 them sharply, that
they may be sound in faith,
14. Not giving heed to Jewish fables,15 and commandments of men
who turn from the truth.16
15. All things are cleank to the clean, but to the defiled and unbe
lievers,1 nothing is clean,17 but both their mind and conscience are de
filed.

s One who had not fallen under public censure— not been accused of any crime.
u Only once married.
1 The priest and bishop are embraced by the same term. St. Chrysostom thinks that bishops are specially
meant, who were placed in the chief cities of the island, over whom Titus was to exercise a general superin
tendence, such as metropolitans exercise over their suffragans.
8 As a steward appointed by God to dispense His gifts.
3 "I shall never believe a drunkard to be chaste." St. Jerome.
10 Converts from Judaism. " Destroy their faith in Christ.
19 Epimenides. The term prophet was applied to poets, and is here used by the apostle, either ironically,
because he was so esteemed by the Cretans, or seriously, because he treated of the Pagan oracles. Aratus
lias a similar passage.
13 Falsehood, ferocity, and sensuality are ascribed to them.
11 Severe rebukes are sometimes necessary, on account of the indifference and insensibility of those whom
we address. They should, however, be rarely employed, and generally with some qualification, or some
thing to mitigate their asperity. " As he who rebukes a meek and noble spirit, injures and destroys him, so
he who flatters one who needs severity, corrupts him and does not suffer him to rise." St, Chrysostom. The
apostle uses the image of a physician, who cuts off a gangrened member to save life.
" By which they encumbered and disfigured religious truth.
16 The precepts of those, who refused to receive the gospel of Christ, and who insisted on Rabbinical tra
ditions. 11 Everything becomes perverted by the evil intention of those who abuse it. Men of corrupt principles
spoil the best actions. This corresponds with the words of Ecclesiasticus: "All these things shall be for
good to the holy, so to the sinners and the ungodly they shall be turned into evil."
d 1 Tim. 3:2. e o-utppova. P. V. St. Jerome: "pudicum."
f G. P. + '¦ both." V. St. Jerome, Latin fathers. 6 P. inverts.
h P. "unruly."
i dnoTOfitos. k ltom. U : 20. 1 Eccl. 39 : 32.

TITUS II. 711
16. They profess that they know God, but by their works they deny
Him, since they are abominable and incredulous,™ and unfit" for any
good work.

CHAPTER II.
HE POINTS OUT HOW HE OUGHT TO TEACH OLD MEN AND WOMEN, YOUNG WOMEN AND
MEN, AND BE A PATTERN FOR ALL : HE STATES IN WHAT THINGS THE GRACE OF
GOD, WHICH HAS APPEARED, INSTRUCTS US: AND SHOWS LIKEWISE THE BLESSINGS
BESTOWED ON US BY CHRIST.
1. But speak thou the things which become sound doctrine :
2. That the aged men be sober, chaste, prudent, sound in faith, in
love, in patience.
3. Aged women in like manner in holy attire,1 not slanderers, not en
slaved2 to much wine, teaching well,3,
4. That they may teach3 the young women prudence,4 to love their
husbands, to love their children,
5. To be discreet, chaste, [sober], taking careb of the house,5 kind,
obedient to their husbands, that the word of the Lord may not be blas
phemed.6 6. The young men in like manner exhort to be sober.7 °
7. In all things show thyself a pattern of good works, in doctrine,
in integrity, in gravity,
8. Using sound speech, not open to censure, that he who is of the
contrary part8 may be ashamed, having no evil to say of us.d

1 The noun-refers to dress, but may include the general deportment. St. Jerome takes it to mean, that
- their dress, gait, motion, look, speech, and silence should present a certain dignity and propriety."
- " It is a kind of servitude and degraded condition that our senses should be overpowered by wine, so that
we are not our own masters, but are slaves of wine." St. Jerome.
3 In private. "He allows women to exhort at home, but he does not permit them to preside, or to deliver
a long discourse." St. Chrysostom.
* The prudence which the elder teaches consists in the love which the younger should bear to their hus
bands and children.
9 Domestic in their habits ; attentive to the affairs of their house. " The wife who has care of her house
will also be prudent and economical ; she will not devote herself to pleasure, nor make untimely expenses,
or do other such things." Idem.
6 Religion is dishonored, when those who make a profession of piety neglect domestic duties. "If it
happen that a believing woman living with an unbelieving man is not virtuous, he is wont to blaspheme -
God." Idem.
v Wise, chaste, temperate. 8 The unbeliever.
m P. " disobedient." • n P. " reprobate." a 1 Tim. 2 : 12.
b diKovpivs. P. " keepers at home." 6iKovpy6vs. V. A. C. D*. E. F. G. Tischendorf.
c G. P. -f " in doctrine showing incorruptness, gravity, sincerity."
iQ.P." you." V. MSS. Chrys. critics.

712 TITUS III.
9. Servants to be obedient to their masters, pleasing them in all
things, not contradicting,9
10. Not purloining,10 but in all things showing good fidelity,6 that
they may adorn11 the doctrine of God our Savior in all things.
11. For the grace of Godf our Savior hath appeared to all men,
12. Instructing us, that denying impiety and worldly lusts, we should
live soberly, and justly, and piously, in this world,
13. Waiting for the blessed hope, and coming12 of the glory of our
great God and Saviore Jesus Christ,13
14. Who gave Himself for all, that He might redeem us from all
iniquity, and cleanse for Himself an acceptable1411 people, zealous of
good works.
15. These things speak, and exhort, and reprove, with all authority.
Let no man despise thee.ls

CHAPTER III.

HE POINTS TO THE VIRTUES, TO THE EXERCISE WHEREOF TIMOTHY OUGHT TO EXHORT
THE FAITHFUL, AND TO THE VICES AGAINST WHICH HE SHOULD GUARD THEM: AND
HE STATES THAT WE HAVE BEEN DELIVERED FROM OUR FORMER SINS THROUGH THE
MERE GOODNESS OF GOD, THROUGH THE LAVER OF REGENERATION, .BEING MADE IN
HOPE HEIRS OF ETERNAL LIFE: AND nE ADMONISHES HIM THAT, TEACHING THESE
THINGS, HE SHUN VAIN DOCTRINE, AND HERETICS LIKEWISE.
1. Admonish them to be subject to princesa and powers, to obey,* to
be ready for every good work r1
2. To slander no one, not to be quarrelsome, but modest, showing all
meekness to all men.
9 Their obedience should be cheerful, and without murmuring. " Since persons of every state of life can
be happy in their own sphere, he wishes slaves to feel contented with their lot, and not to imagine that they
cannot be servants of the Lord on account of their bondage ; but on the contrary, to be convinced that they
please God and fulfil His will, by being subject in all thingB to their masters, and taking pleasure in their
condition." St. Jerome.
10 He points to a vice very common among servants.
11 The practice of virtue, even by slaves, becomes an ornament to religion,
13 Glorious manifestation.
13 " Jesus Christ our Savior is styled the Great God." St. Jerome. " Where are they," cries St. Chrysos
tom, " who say that the Son is loss than the Father?"
14 St. Chrysostom : "Chosen, having nothing in common with others."
15 Suffer no one to slight your authority. The apostle wished Timothy to make his authority respected by
his gravity and zeal.
1 This may be deemed a limitation of the duty of obedience, which does not extend to anything evil.
e G. P. <; all good fidelity."
f G. P. " that bringeth salvation." Chrys. V. F. G. Cyr. Hier. Lucif. Copt. Ethiop.
s Middleton on the Greek article, c. 3, p. 52.
h P. '¦ peculiar." -KzptovtTtov. In Hellenistic usage it means special, or excellent. St. Jerome.
a G. P. "principalities."
b li-z&apxeiv. V. obedire verbo. P. "to obey magistrates."

TITUS III. 718
3. For we ourselves also were once foolish, incredulous,0 erring, en
slaved to various lusts and pleasures, living in malice and envy, hateful,
hating one another.
4. But when the goodness and kindness of our Savior Godd appeared ;
5. Not by works of justice done by us,20 but according to His mercy,
He saved us by the laver of regeneration and renewing of the Holy
Spirit,3 6. Whom He hath poured forth on us abundantly through Jesus
Christ our Savior,
7. That being justified by His grace, we may be heirs according to
hope of eternal life.
8. It is a faithful saying :4 And these things I will have thee affirm
strongly, that they who believe God should take care to apply themselves
to good works. These things are good and useful to men.6
9. But avoid foolish questions/ and genealogies,6 and contentions, and
strifes about the law : for they are useless and vain.
10. Shun an heretical man7 after a first and second admonition :
11. Knowing that such a one is subverted,8 and sinneth, being self-
condemned.9 12. When I shall send to thee Artemas, or Tychicus, hasten to come
to me to Nicopolis :10 for I have determined to pass the winter there.
13. Send forward Zenas, the lawyer, and Apollo, with care, that
nothing may be wanting to them.
14. And let ours11 also learn to apply themselves to good works12 for
necessary purposes, that they may not be fruitless.
2 He does not affirm that they had done such works.
3 Baptism is here declared to bo the instrument of a new birth, and of a new state of the soul, which re
ceives sanctifying grace.
4 This is confirmatory of what precedes.
6 Good works are profitable to those who perform them, and edifying to those who witness them. They
are far more effectual than arguments.
G Family descents, such as the Jews paraded, or speculations about eons, Buch as the Chaldean philosophers
and early Gnostics devised. Matters not revealed, and of no practical utility, are safely passed over.
7 One who clings to his own views in opposition to the public teaching of the apostolic ministry. He is to
be shunned, because his obstinacy in error leaves no hope of his conversion. " He who after one or two ad
monitions refuses to abandon his error, imagines that his reprover is in error, and getting ready for strifes
and disputes of words, endeavors to gain over his teacher to his sentiment." St. Jerome.
s Lost— has fallen away from faith — is on the road to perdition. St. Chrysostom observes that the apostle
directs us to " avoid contests with heretics, that we may not labor in vain, since no good result is to be hoped
for." s Since he resists an authority which he formerly acknowledged to be of God. '• He is said to be self-con
demned, because the fornicator, adulterer, murderer, and other sinners, are driven from the Church by the
priests : but heretics pass sentence on themselves, going forth from the Church of thoir own accord : which
departure seems to be the condemnation of their own conscience." St. Jerome.
10 St.. Jerome takes it for a city in Epirus, built by Augustus to perpetuate the memory of his victory over
Antony. u The faithful, our brethren.
12 To almsgiving, especially for holy undertakings.
c P. "disobedient." St. Jerome, "insuasibiles." i Middleton.
<- 2 Tim. 1:9. f 1 Tim. 1 : 4 ; 4 : 7 ; 2 Tim. 2 : 23.

714

TITUS III.

15. All those who are with me, salute thee : salute those who love us
in faith. The grace [of Gods] be with you all.h Amen.1

s G. P. — h Critics — Amen,
i G. P. "It was written to Titus, ordained the first bishop of the Church of the Cretians, from Nicopolis, of
Macedonia." Jaspis remarks that thi6 city was not yet built, and that Nicopolis in Epirus is probably the
place whence it was written.

PREFACE
TO THE EPISTLE TO PHILEMON.

Onesimus, a fugitive slave, whose master was a Christian, a resident
of Colosse, was won to the faith by St. Paul, when a prisoner at Rome.
The conversion of the slave was so sincere, that by the advice of the
apostle he ventured to return to his master, being furnished with a strong
letter, in which he was recommended to his favor and forgiveness in a
simple but touching manner. The affection of Philemon for Paul was
such, that the latter might have presumed on his consent to retain One
simus at Rome, for his own service ; but he preferred sending him back,
to show how sincerely he respected the rights of his friend, and how
strongly he inculcated the duty of obedience and dependence lo those
who in that state of society were subject to the dominion of others. It
is by a special design of Providence that this short epistle remains to us
as a splendid instance of the power of religion over insubordinate and
dishonest slaves, a class who are generally considered irreclaimable,
and a beautiful manifestation of the tenderness of apostolical charity,
which embraces as a favorite child the converted bondman. It is also
an evidence that the Gospel is not directed to disturb the actual order
of society, by teaching men to disregard their obligations, however
severe their enforcement may appear. It proclaims, indeed, to all, the
necessity of justice and charity towards all, and teaches that nothing
can warrant cruelty to a fellow-being : but it does not indulge vain
theories of philanthropy to the prejudice of social order. The result,
however, of the influence of religion necessarily is the mitigation of
social evils, the moral elevation of individuals of all classes in society,
and the advancement of civilization, freedom, and virtue.

THE EPISTLE OF BLESSED PAUL THE APOSTLE

PHILEMON.

HE SENDS BACK TO PHILEMON, WHOSE CHARITY AND FAITH HE PRAISES, HIS SERVANT
ONESIMUS, RECOMMENDING HIM TO HIS MASTER, AND TAKING ON HIMSELF THE RE
SPONSIBILITY OF THE FAULT WHICH HE HAD COMMITTED. HE INTIMATES THE WISH
TO HAVE HIM TO ATTEND ON HIM WHILST PREACHING THE GOSPEL.
1. Paul, a prisoner1 of Chiiist Jesus," and Timothy the brother :2
to Philemon the beloved, our fellow-laborer,3
2. And to Appia, the beloved sister,4" and to Archippus, our fellow"
soldier,0 and to the church in thy house.6
3. Grace to you and peace from God our Father, and the Lord Jesus
Christ. 4. I give thanks to my7 God, always making remembrance of thee in
my prayers,
5. Hearing of thy charity, and the faith which thou hast in the Lord
Jesus, and toward all the -saints,8
6. That the communion of thy faith9 may become evident11 in the
knowledge10 of every good [work], which is in11 you0 in Christ Jesus.
1 He was then in prison at Rome. This circumstance was calculated to give great force to his appeal in
behalf of the slave.
3 He was probably known to Philemon. Although his name is here used, the letter is written hy Paul
alone. 3 This term was applied to laymen, who co-operated with the apostles by tbe exercise of zeal and charity.
4 St. Chrysostom conjectures that she was the wife of Philemon. The apostle desired her influence with
her husband in behalf of Onesimus.
s Engaged with him in the holy ministry, sharing in its hardships and clangers.
G His house served as a place of religious assembly.
4 There is much tenderness and devotion in this phrase.
8 Charity, proceeding from faith in Christ.
9 Communion'in good works, proceeding from faith ; or the communion of faith, the faith which is com
mon to all.
10 The apostle wishec^Philemon to advance in the practice of virtue, so as to know and practise every good
work : to know its excellence, and eagerly embrace the occasion of practising it. " Among.
a G. P. invert. V. MSS. Tischendorf.
b B. P. — V. 5 MSS. Lachmann. c Col. 4 : 17.
iivepyns. P. " effectual." St. Jerome. V. read: hapyrts. •?. V. B. "us." Critics.

718

PHILEMON.

7. For F have had great joys and consolation in thy charity, because
the bowels of the saintsh are refreshed through thee, brother.
8. "Wherefore though I have much confidence in Christ [Jesus] to
command thee what is becoming,
9. For love I entreat rather, being such12 an one as Paul, an old man,
and now a prisoner also of Jesus Christ :
10. I beseech thee for my child, whom I have begotten13 in1 chains,
Onesimus, 11. Who in time past indeed was unprofitable to thee, but now is
profitable both to me and to thee,
12. Whom I send back to thee.k And do thou receive him as mine
own bowels : 4
13. Whom I would have retained with me, that in thy stead15 he
might minister to me in the bands of the gospel :1S
14. But without thy counsel17 I would do nothing,18 that thy good19
might not be as of necessity, but voluntary.
15. For perhaps he therefore departed from thee1 for a time, that
thou mightest receive him again forever :20
16. Not now as a servant, but instead™ of a servant a beloved brother,
especially to me :21 but how much more to thee, both in the flesh,22 and
in the Lord ?
17. If then thou regard me as a partner, receive him, as myself :
18. And if he hath done thee any wrong,23 or oweth anything, charge
it to me.24
19. I, Paul, have written with mine hand : I will repay, that I may
not say to thee, that thou owest me even thyself:25

3 The text refers it to Paul himself. " I being such, as Paul, an old man."
13 Converted to the faith and baptized.
44 This is an expression of tender affection, founded on the natural relation of father and child.
16 Rendering such services as Philemon would have desired to render in person.
16 Whilst I continue a prisoner on account ofthe gospel. " Consent.
18 Would not detain him. 19 Thy favor.
30 The apostle intimates that tho temporary flight of the slave was Divinely permitted to give occasion to
his conversion, and to his consequent devotedness forever to the service of his master. The union of both
forever in the enjoyment of God is also intimated. " Sometimes evil is the occasion of good, and God turns
to a happy result the perverse designs of men." St. Jerome.
31 By calling him his child and brother, he disposes Philemon to regard him with affection, notwithstand
ing the difference of their social condition. "In calling him child, he shows his affection ; in styling him
brother, he shows his great benevolence and respect for him." St. Chrysostom.
22 In the domestic relation of servant to master.
23 Onesimus may have taken some ofhis master's money, which he spent, and could not return.
31 He offers to repay it, if Philemon require it, and gives to bis promise a legal form.
25 The apostle reminds him how greatly he is indebted to him as the instrument of his conversion, and in
sinuates that he ought not to demand payment. Ho claims him playfully as his own servant.
f B. P. " we." V. A. C. V. G. Theodor.
s P.r.G.xapiv. h 2 Cor. 6:12; 7 :15; Philip. 1 : 8; 2 : 1 ; Col. 3 : 12.
i G. P. " my." Chrys. V. — A. D*. E. E. G. « 6. P. — V. + A. C. D*. E. critics.
1 G. P. — Chrys. m G. P. "above" — besides.

PHILEMON. 719
20. Yea, brother. May I enjoy thee in the Lord:20 refresh my
bowels in the Lord.n
21. Confident of thine obedience, I have written to thee, knowing
that thou wilt do even more than I say.27
22. But withal prepare me also a lodging : for I hope that through
your prayers I shall be given to you.28
23. Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee,
24. Mark, Aristarchus, Demas and Luke, my fellow-laborers.
25. The grace of our Lord Jesus Christ be with your spirit. Amen.0

23 He regards the kind treatment which he anticipates for Onesimus, as rendered to himself as a service,
and a source of comfort to him.
34 This may be an intimation ofthe hope that Philemon may manumit Onesimus.
23 He hoped to be set at liberty, so as to be able to visit them. Prayer has mysterious force, and obtains
Divine aid, by which the designs of persecutors are defeated, and their will made instrumental for good. Tho
lodging which he desired, was with a view to havo a convenient place to preach the gospel.
n P. V. B. critics : " in Christ."
° G. P. Amen. " Written from Rome to Philemon hy Onesimus, a servant." This does not appertain to
the text, although it be correct.

PREFACE
TO THE EPISTLE TO THE HEBREWS.

This letter has always been received by the Greek fathers, and by
the Eastern churches generally, as the work of the apostle Paul ;J but
among the Latins, doubt existed for some time in regard to its author
and its inspiration. From the letter of Clement of Rome to the Corin
thians, it is clear that he used freely this epistle, as well as the other
inspired writings, although he did not quote the author by name, which
he was not wont to do, unless when referring to the letters to the Corin
thians written by the apostle. The doubt which subsequently arose as
to its inspiration, may be traced to the abuse made of it by the Monta-
nists and NoVatians, in support of their errors, which led several to seek
for reasons to question its authority, because it does not commence like
the other epistles, and there is a marked difference in the style. Origen,
who was struck by the peculiarity of style, observed, nevertheless, that
the ancients had, not without reason, handed it down as the work of
Paul.2 St. Jerome and St. Augustin followed the common tradition of
the Oriental churches, which finally prevailed also in the Roman
Church, — Pope Innocent, in his letter to Exuperius, having enumerated
fourteen epistles of Paul, as the Council of Carthage had a short time
before done, under the influence of Augustin. The Council of Trent
recognized it among the inspired writings, in the name of the apostle.
Calvin could not persuade himself that Paul was its author, although he
admitted its inspiration.
Critical observations support the belief of the authenticity of this
letter. It is in accordance with the known facts of history in regard
to the faithful of Palestine. James and Stephen had sealed their course
by martyrdom, and their glorious end was pointed to with a view to
strengthen the faith of those who had been instructed by them in the
word of God.3 The faithful had suffered loss of property and other
annoyance from their unbelieving countrymen, but as yet the persecu
tion had not generally assumed a sanguinary character,4 the Jews being
1 St. Jerome, ep. ad Dardan. 3 Apud. Euseb. H. E. 1. 6 : 25.
3 Heb. 13 : 7. 4 Ibid. 10 : 32, 34.
46

722 PREFACE.
restrained by the policy of the Romans from glutting their appetite for
Christian blood. The splendor of the Jewish ceremonial, and the mul
titude of the legal observances, retained a strong influence over the con
verts from Judaism, and exposed them to great danger of relapsing, as
is evident from the whole tenor of this epistle. The last verses clearly
mark Paul as the author, and the time at which it was written, that of
his liberation from confinement, whilst he was yet in Italy.
The difference of style is not such as to leave no traces of the pecu
liar mode of thought and expression, observable in the other writings of
this apostle. On the contrary, all critics admit that the ideas are the
same, although presented somewhat differently ; and a remarkable si
militude is found in several turns of speech. In the other epistles some
variety is seen, according to the circumstances of the faithful whom he
addressed ; and the fact that this is an essay, rather than a familiar
letter, may account for the greater diversity which in this is apparent.
This also may be the cause of his omitting the introductory sentences,
in which he is wont to declare his apostleship, which he may have been
led to omit even through reverence for Christ, whom he styles the apos
tle of our profession. Moreover, he gloried in being the apostle of the
Gentiles, and might, therefore, decline using this title, when addressing
his fellow-countrymen.
There can be little doubt that this epistle was originally composed in
Greek, since it is only in that language that the ambiguity exists in the
meaning of the term applied to signify covenant, or last will, of which
the writer avails himself. The Hebrew term means strictly a league or
compact, not the will of a testator.
The various dispensations of God, and His communications to men,
are glanced at in the commencement, to make the readers the more sensi
ble of the advantages granted to Christians, who are taught by God's
own Son, the Lord of angels, the Creator and Ruler of the universe.
His humiliation in death was directed to our sanctification and glory, it
being proper that He should resemble us in nature, in order to perform
the more effectually the office of Redeemer. Moses was indeed a faith
ful servant of God, but Christ is His own beloved Son, who has the
control over His house, which is the Church composed of those who
believe in His doctrine. The faithlessness of the body of the Israelites
who came forth from Egypt, caused them to be denied entrance into the
land of promise, and the Jewish converts should learn by their example
not to fail in faith, or fall away from their hope in Christ. A better
rest is proposed to us, into which our High Priest has entered as our
forerunner.

THE EPISTLE OF BLESSED PAUL THE APOSTLE

HEBREWS.

CHAPTER I.
THE NEW TESTAMENT ESTABLISHED BY CHRIST EXCELS THE OLD TESTAMENT GIVEN BY
THE MINISTRY OF ANGELS, AS CHRIST IS GREATER THAN THE ANGELS IN ORIGIN,
DOMINION, POWER, AND HONOR.
1. Gob who formerly spake to the fathers by the prophets, at different
"times1 and in various ways :2
2. Lastly* in these days3 hath spoken to us by His Son, whom He
hath appointed!" heir of ali things,4 by whom also He made the world :5b
3. Who being the brightness0 of His glory,6 and the impression7 of
His substance,8 and upholding9 all things by the word of His power,10

1 In various portions. It pleased God not all at once to reveal fully Himself and His counsels; but ac
cording to His Supreme wisdom, He communicated such truths as it was important for men to know in the
various stages of human society.
3 Sometimes by angels, sometimes by internal illumination, sometimes by visions, sometimes by dreams.
a The present is the last state of mankind. The revelation by Christ is to be followed by no fuller reve
lation. 4 To ChriBt, as man, a universal inheritance is promised. Through His Church He reigns in aU believers,
and His power will crush the ungodly. He is Lord of all things, although styled heir.
6 Lit. the eons — the periods — ages. It is equivalent to all things which exist in time— the material world.
e It corresponds with the description of Wisdom. " He called the Son the brightness of His glory ; and
with what propriety this is said, you may learn from Christ, who says of Himself: *I am the light of the
world.' On this account He called Him the brightness, as light from light." St. Chrysostom.
' The term means an impression such as is produced by a seal. Wisdom is called, " the reflection of unseen
light, and the stainless mirror of the energy of God, and the image of His goodness." The apostle seems to
have had this passage in view. In Christ is reflected the glory of the Godhead, which cannot be seen in it
self—the Divine essence is presented to contemplation, His sacred humanity bearing the stamp of the Deity,
which dwelt in it.
8 The term may signify either substance or person. The Son is the perfect reflection of the glory of the
Father, the same Divine nature being common to both. His human nature also reflects the Divine.
• " Governing all with authority." St. Chrysostom.
10 By His powerful word: His sovereign will.
a G. P. "In these last days." V. MSS. critics.
b G. P. " worlds/' c Wisdom 7 : 26.

724 HEBREWS I.
when He had4 made a purification of sins,11 sitteth on the right hand of
the8 Majesty on high :
4. Being made so much greater than the angels,12 as He hath inhe
rited a more excellent name than they.
5. For to which of the angels did He ever say : Thou art My Son,13
this day have I begotten Thee?f And again: I will be to HimE a
Father, and He shall be to Me a Son ?14
6. And when he bringeth again15 the first-begotten into the world,
He saith, And let all angels of God16 adore Him.h
7. And of the angels indeed He saith: Who maketh His angels
spirits, and His ministers a flame of fire."
8. But to the Son: Thy throne, 0 God,18i is forever and ever :k the
sceptre of Thy kingdom is a sceptre of right.1
9. Thou hast loved justice, and hated iniquity : therefore God,19 Thy
God hath anointed Thee with the oil of gladness above Thy partners.20
10. And : Thou, 0 Lord, in the beginning didst found the earth :m
and the heavens are works of Thine hands.
11. They shall perish, but Thou shalt remain," and they all shall
grow old as a garment :
12. And as a vesture Thou shalt change them" and they shall be
changed: but Thou art the self-same, and Thy years shall not fail.
13. But to which of the angels hath He ever said : Sit on My right
hand,p until I make Thine enemies Thy footstool ? *
11 The work of redemption is ascribed to Him who created, and who still prcserYes the world, and the ex
altation of His humanity, in recompense of His atonement, is declared. "As regards Him, He saved all."
St. Chrysostom.
43 The humanity of Christ was exalted in glory far above the angels, because He alone was truly the Son.
The apostle insists on this, because the Jews were wont to glory in tbe law as given by angels.
13 Ood cherished and protected David as a son ; but Christ is His only begotten.
14 This was spoken directly of Solomon ; but was referred to Christ.
14 The Psalmist, who elsewhere treats of the future kingdom of Christ. St. Chrysostom understands the
assumption of our nature to be this bringing in of the Son.
1G The superiority of Christ to the angels is manifest from the worship which they were commanded to
render Him.
11 It may be rendered, " Who maketh His angels as the winds, and His ministers as a flame of fire." God
gives to the angels the speed of the winds, and to the same, who minister at His throne, tbe power of a
burning flame. Martini gives this interpretation, together with the more common one.
18 The Divinity of Christ is manifest from the application to Him of this text by the apostle. St. Chrysos
tom remarks, that the article is prefixed to the noun, which is peculiar to the true Ood.
43 This, as well as the preceding address, is in the vocative case.
20 The anointing with oil was among the- usual manifestations of joy. Allusion also may be made to the
anointing of kings and priests. Christ is said to be anointed above His companions, because His merits
transcend all human merit. Priests, kings, and prophets, were vastly inferior to Him.
i G. P. + " by Himself." V. A. B. Arm. critics.
'O.P.+ "our." V. A. B. D*. E. Syr. Athan. Cyr. Al. Hieros. critics.
f Ps. 2 : 7. g 2 Kings 7 : 14.
44 Ps. 96 : 6. i Ps. 103 : 4.
k Ps. 44 : 7, 8. 1 evSvrriros. Rev. V.
m Ps. 101 : 26. n G. P. " Thou remainest." V. D. B.
° G. P. "fold them up." ch$cis.- V. D*. -dXXajfUf.
P Ps. 109 : 1 ; 1 Cor. IS : 25.

HEBREWS II. 725
14. Are they not all ministerial21 * spirits, sent for service,22 on ac
count of those who are to inherit salvation I23

CHAPTER II.
SINCE THE TRANSGRESSION OP THE COMMANDMENTS GIVEN BT THE ANGELS WAS PUN
ISHED SEVERELY, MUCH MORE SO SHALL PUNISHMENT FALL ON THOSE WHO TRANS
GRESS THE COMMANDMENTS OP CHRIST, WHO, BT ASSUMING HUMAN NATURE, AND EN
DURING DEATH ON THE CROSS, BECAME LESS THAN THE ANGELS, AND THEREBY
BECAME THE AUTHOR OF SALVATION TO THOSE WHO BELIEVE IN HIM.
1. Wherefore we ought to observe more diligently the things which
we have heard, lest we run out.1"
2. For if the word spoken by angels2 was firm, and all transgression
and disobedience received a just recompense ;
3. How shall we escape,3 if we neglect so great salvation ?4 Which
having been first declared by the Lord, was confirmed to us by those
who heard,5
4. God testifying with them by signs and wonders, and various mira
cles,* and communications of the Holy Spirit according to His will.
5. For not to angels hath God subjected the world to come,6 of which
we speak.
6. But some one testifieth somewhere,7 saying : What is man, that
Thou art mindful8 of him,0 or a son of man, that Thou visitest him ?
7. Thou madest him a little less than angels :9 Thou crownedst him
with glory and honor : and didst set him over the works of Thine hands.

34 " Liturgical," charged with the performance of Divine offices.
22 Deaconship, to serve and benefit the elect.
23 The Jews themselves considered angels in this light, so that the apo6tle could confidently appeal to them,
and show thence how much inferior they were to the Son, who is enthroned at the right hand of the Father.
It cannot be inferred from this that all the heavenly spirits are engaged in the same office.
1 The metaphor is taken from a leaky vessel. It expresses the danger of apostatizing.
3 The Mosaic law. a Punishment.
4 Such abundant means of saving our souls. The Jews principally regarded temporal blessings : the Chris
tian hopes for eternal rewards. .
6 Their testimony established the fact that our Lord had thus spoken.
B The Christian dispensation was such in reference to the prophets : but the heavenly kingdom may be
likewise understood.
4 This mode of citation is often observed, when the author and passage quoted are previously well known.
8 This psalm seems directly to regard the creation. The dignity of man placed over all other animals is
strikingly represented. In a secondary but higher sense it sets forth the dignity of Christ, to whom all crea
tion is subject.
9 Adam approached the angels in excellence: Christ humbled Himself beneath them by taking on human
nature. q P. " ministering." Xetrovpyixa.
a P. "let them slip." V. Syr. Ar. Chrys. Bloomfield, critics.
b Mark 16 : 20; Acts 5 : 32. c pB. 8 : 5, 6.

726 HEBREWS II.
8. Thou hast subjected all things under his feet:104 For in subjecting
all things to him, He left nothing not subject to him. But now we do
not yet see all things subjected to him."
9. But we see Him, who was made little less than angels, Jesus,
crowned with glory12 and honor6 on account of the suffering of death :13
that by the grace of God14 He should taste death for every one.
10. For it became Him,15 for whom are all things, and by whom are
all things, who brought many sons to glory,f to perfect,16 by suffering,
the authorg of their salvation.
11. For He who sanctifieth, and they who are sanctified, are all of
one. On which account He is not ashamed to call them brethren, saying :
12. I will declare Thy name to My brethren : in the midst of the
church I will praise Thee.'1
13. And again : In Him I will put My trust.1 And again : Behold,
I and Myk children, whom God hath given Me.
14. Because, therefore, the children are partakers of flesh and blood,
He also in like manner partook of them :17 that by death He might de
stroy him who had the empire of death, that is, the devil,13
15. And deliver those who, through fear of death, were all their life
subject to bondage.
16. For nowhere19 doth He take hold of20 angels, but He taketh hold1
of the seed of Abraham.
17. Wherefore He ought in all things to be made like to the breth-

10 The sacred writer ; but as he relates what God ordained, it may be understood of God Himself.
11 To any mere man.
13 This was seen in the diffusion of His worship. His glory in heaven was the object of faith.
13 In reward of His sufferings.
" His death took place through the Divine goodness and mercy to mankind. His subsequent exaltation
manifested the Divine counsel.
" God the Father.
10 Consummate. Christ was perfect -without suffering, bnt His sufferings were necessary for the accomplish
ment of His office as Redeemer. "Since God in the first place honored His Son by leading Him through suf
fering, truly tbe assumption of the flesh in order to suffer what He suffered, was greater than the creating
ofthe world, its production out of nothing. This indeed, was an exercise of love towards men: but that in a
far higher degree." St. Chrysostom.
17 Christ assumed human nature to rescue men from the power ofthe devil.
18 " This points to the wonderful fact, that the devil was overcome by the means whereby he had prevailed,
and that Christ wounded him by the weapon which was his strong arms throughout the world. This proves
the great power of the conqueror." St. Chrysostom.
13 In no part of Scripture is it said.
39 He does not take on Him to redeem them. He does not lay hold on them to save them. " He borrows
a metaphor from those who pursue fugitives, and make every effort to lay hold on them as they flee, and to
seize them as they retreat. For when human nature fled far away from Him, since we were estranged far
from God, and were without God in this world, He pursued and laid hold of us." St. Chrysostom.
<1 Matt. 28 : 18 ; 1 Cor. 15 : 16. e Philip. 2 : 8.
I G. P. " sufferings."
s G. riv dpxvyiv. p. " the captain." V. Rosenmiiller from Dionysius : vopui/ dpxnyis .
h Ps. 21 : 23. i Ps. 17 : 3 j Isai. 8 : 17.
k G. P. " the."
IP." took on him." Trollope says, that this is neither the meaning of the verb, nor suitable to the context.

HEBREWS III. 727
ren, that He might be a merciful and faithful high priest to God, to ex
piate the sins of the people.
18. For inasmuch as He Himself suffered and was tempted,21 He is
able also to help those who are tempted.

CHAPTER III.
CHRIST BEING THE SON, IS FAR MORE EXCELLENT THAN MOSES, WHO WAS A FAITHFUL
SERVANT IN THE HOUSE OF GOD. WE MUST THEREFORE TAKE CARE TO OBEY HIM IN
ALL THINGS, LEST LIKE THE UNBELIEVING JEWS, WE BE DENIED ENTRANCE INTO
HIS REST.
1. Wherefore, holy1 brethren, partakers of the heavenly calling,
consider the Apostle2 and High Priest of our profession," Jesus,3
2. Who is faithful to Him who made Him," even as Mosesb in all
His house.
3. For He was deemed worthy of greater glory than Moses, as he
who buildeth hath greater honor than the house.5
4. For every house is built by some one : but He who made all things,
is God.
5. And Moses indeed was faithful in all His house as a servant,0 for
a testimony of those things which were to be spoken :e
6. But Christ as a Son in7d His8 house: which/ house we are, if we
retain the confidence and joyful hope,8 firm unto the end.9
7. Wherefore as the Holy Spirit saith :E To-day, if ye hear His
voice, 8. Harden not your hearts, as in the provocation1011 in the day of
temptation11 in the desert,
34 His temptations were external : but the endurance of them furnishes us with a new motive to appeal to
Him for succor in danger.
1 This epithet is here used to distinguish the faithful from the unbelieving Jews, his brethren according
to the flesh.
3 The special Messenger of His Father. 3 Whom we confess to be our Teacher, Savior, and Lord.
4 The Father is represented as constituting the Son His Ambassador to men, and High Priest to mediate in
their behalf.
9 The builder is greater than the material building — the head of a family is greater than the family which
springs from him.
6 To testify to those things which should be known in order to prepare for the Christian revelation.
4 The Son acts as master in the house of His Father, with authority over the servants.
8 The hope in which we glory.
9 Our actual state is independent of future contingencies : but the consummation of the Divine work in
our souls requires our co-operation.
10 At Meriba. u Massah, which means temptation, was also the name of a plaee.
a G. P. + " Christ." V. A*. C*. D*. versions, critics. b Numb. 12 : 7.
«; A dependant, not a slave. i G. P. "over."
e P. "his own." God's, v. 5. Trollope. I G. P. " whose." V. D.
6 Ps. 94 : 8 ; infra 4:7. b Sept. Exod. 17 : 7.

728 HEBREWS IV.
9. Where1 your fathers tempted Me : proved,k and saw My works
10. Forty years : wherefore I was angry1 with12 that generation, and
said : They always err in heart.13 And they know not My ways,
11. So I sware in My wrath : They shall not enter into My rest.
12. See, brethren, lest there be in any of you an evil heart of un
belief14 to depart from the living God.
13. But exhort one another daily, as long as ' to-day' is named,15 that
none of you be hardened through the deceitfulness of sin.16
14. For we are made partakers of Christ :17 if, nevertheless, we re
tain the beginning of [His] substance"1 firm to the end.
15. Whilst it is said : To-day if ye hear His voice, harden not your
hearts, as in that provocation.
16. For some nearing provoked Him, but not all who came out of
Egypt by Moses.
17. But with whom was He angry forty years ? Was it not with
those who sinned, whose corpses fell in the desert ?n
18. And to whom did He swear that they should not enter into His
rest, unless to those who were incredulous ?
19. And we see that they could not enter in, because of unbelief.

CHAPTER IV.
SINCE THE JEWS ON ACCOUNT OF THEIR UNBELIEF DID NOT ENTER INTO THE PROMISED
REST, AND OTHERS MUST ENTER IN THEIR STEAD, WE SHOULD TAKE CARE NOT TO
FRUSTRATE OUR HOPE, BUT BT FAITH PREPARE TO BE ADMITTED INTO IT. HE TREATS
OF THE WORD OF GOD, WHICH IS LIVING AND EFFECTUAL, AND THAT HE SEES ALL
THINGS, AND HAS BECOME INFIRM IN ORDER TO COMPASSIONATE OUR INFIRMITIES.
1. Let us therefore fear, lest a promise being left1 of entering into
His rest, any of usa appear to be wanting.2 b
13 I was weary of, loathed, was disgusted with.
13 Their perverse affections lead them astray.
11 The danger of relapsing into Judaism was great, in consequence of the high veneration which they had
cherished from infancy for Moses and the law.
15 As long as time runs on.
16 Error, or worldly allurement.
" We are ma'e sharers in the glory of Christ, provided we retain to the end that principle of life and hope
which we have in Him.
1 The promise is left to he secured hy us.
3 To fail in the conditions necessary to secure it.
i G. P. " when." V. D*. E. k G. P. " Me." V. A. C.
1 Eccl. 50 : 25.
m tj\s ¦fijrotrrdo'fiuj. P. " our confidence." Infra 11 : 1 ; supra v. 6.
n Numb. 14 : 37.
a G. P. "of you." b P. "to oome short of it."

HEBREWS IV. 729
2. For to us also the good news was announced, as well as to them,
but the word heard, not being mixed with faith3 on the part of those
who heard,0 did not profit them.
3. For we who believe shall enterd into the rest, as He said : As I
sware6 in My wrath : If they shall enter into My rest : and indeed the
works being completed from the creation of the world.4
4. For he said somewhere5 of the seventh day thus : And God rested
on the seventh day from all His works.1
5. And in this place again : They shall not enter into My rest.
6. Since then it remaineth6 that some must enter into it, and they to
whom it was first announced, did not enter in on account of unbelief :
7. He again limiteth a certain day, To-day, saying by David, after
so long a time, as is said8 above :h To-day if ye hear His voice, harden
not your hearts.
8. For if Jesus7 had given them rest, he would never speak of another
day afterwards.
9. A sabbath rest81 therefore remaineth for the people of God.
10. For he who is entered into his rest, hath himself also rested from
his own works, as God from His own.
11. Let us hastenk therefore to enter into that rest, that no man may
fall into the same example of unbelief.9
12. For the word of God is living and effectual, and sharper than
any two-edged sword, and reaching to the dividing of the soul and
spirit,10 of the joints also and marrow,11 and is a discerner of the thoughts
and intentions of the heart.12
3 This is thought to contain an allusion to the process of digestion, by which the food is incorporated with
us. Faith serves to appropriate to us the blessings which are proclaimed.
4 The rest spoken of was, therefore, different from that of the seventh day.
6 This is a familiar way of quoting a well-known passage.
6 The promise remains — it is still left for others to embrace it.
* Josue. Tbe apostle shows that the rest which the Israelites obtained in the land of Canaan, cannot be
meant, since the Psalmist speaks of a certain time as .still to come.
a St. Chrysostom remarks that the apostle uses a peculiar term, which was a favorite one with tbe Jews,
haying reference to their sabbath. He adds : " That is the true rest, whence pain, and grief, and mourning,
are banished, where cares or struggles or fear do not arise to trouble and afflict tbe soul, but the fear of God
only reigns, which gives delight."
s Lest we be punished in like manner.
10 By the soul here is understood the principle of animation: by the spirit, the understanding and con
science, on which Divine grace exercises its influence.
11 Penetrating the whole man — the inmost recesses ofthe heart. Tbe revealed word, embraced with faith,
sinks into the mind, aud becomes the regulating principle of one's whole life. The parts of the body are re
ferred to, with a view of expressing more fully its efficacy.
43 This can be said ofthe truth revealed, only inasmuch as it is applied hy the conscience ofthe individual
to his thoughts and intentions. It is literally true of Him who is the Word. It appears that the apostle
rises from the word preached to the Eternal Word.
c G. P. "in them that heard it." V. "ex iis qute audierunt." MSS. vary.
i G. P. "do enter." A. C. " let us then enter." e Ps. 94 : 11.
I Gen. 2:2. e Supra 3 : 7.
n G. P. — V. A. C. D*. E. versions, fathers, critics. i Rev. V.
k 2 Pet, 1 : 10. "Earnestly endeavor." Kev. V.

730 HEBREWS V.
13. And no creature is invisible in His sight: but all things are
naked and open13 to His1 eyes,14 to whom15 is our speech.
14. Having then a great High Priest, who is entered into the heavens,
Jesus the Son of God, let us hold fast the profession.16
15. For we have not a high priest, who cannot have compassion for
our infirmities: but one tried in all things in like17 manner without
sin.18 16. Let us therefore go with confidence to the throne of grace, that
we may obtain mercy, and find grace for seasonable aid.

CHAPTER V.
CHRIST BEING DULY CONSTITUTED OUR HIGH PRIEST, AND OFFERING PRATERS TO TOE
FATHER, 'WAS HEARD. LEARNING OBEDIENCE FROM HIS SUFFERINGS, HE BECAME A
CAUSE OF ETERNAL SALVATION TO THOSE WHO OBEY HIM ; BUT THEY TO WHOM THE
APOSTLE WROTE WERE NOT CAPABLE OF THE SUBLIME MYSTERIES THAT REGARD
HIM. 1. For every high priest taken from among men is appointed for
men in things" which regard1 God, that he may offer gifts and sacrifices
for sins :
2. Who can have compassion on the ignorant, and erring, since he
himself also is encompassed with infirmity :
3. And therefore, as for the people, so also even for himself he ought
to offer2 for sins.
4. And no one taketh to- himself the honor,* but he who is called by
God, as Aaron :
5. So also Christ did not glorify Himself, to become a high priest,
but He who said to Him : Thou art My Son,0 to-day have I begotten
,Thee. 6. As He saith also in another place: Thou art a priest forever,3 d
according to the order of Melchisedech.
13 The term here employed has reference, as St. Chrysostom remarks, to the stripping off tbe skin, by which
the interior of animals offered in sacrifice was laid open.
11 This can scarcely be said of aught but the Word.
15 " To whom we must give an account." Trollope.
10 The faith we have professed. " What profession does he mean ?" asks St. Chrysostom : " that there is a
resurrection, that there is a reward hereafter, that there are numberless blessings laid up for us ; that Christ
is God— the orthodox faith."
11 This, however, must not be understood of any irregular inclination, since human nature was perfect in
Him. 18 Without sinning under the trials ; and without being tempted by inward propensity to sin.
1 The apostle proceeds to show that Christ was a High Priest, and of a more perfect order than that of
Aaron, although not offering sacrifices like the ancient priesthood.
3 To make sin offerings.
3 Being the Son of God, He was, even as man, entitled to the high priesthood.
1 Ps. 33 : 16 ; Eccl. 15 : 20. » Supra 2:17. b Exod. 28 : 1 j 2 Par. 26 : 18.
c Pa. 2 : 7. i Ps. 109 : 4.

HEBREWS VI. 731
7. Who in the days of His flesh, with a strong cry and tears, when
He offered up prayers and supplications'1 to Him who could save Him
from death,5 was heard for His reverence :°
8. And indeed, though He was the Son [of God], He learned6 obe
dience from the things which He suffered :
9. And being consummated,7 He became for all who obey Him a cause
of eternal salvation,
10. Called by God a high priest, according to the order of Melchise-
dech: 11. Of whom we have much to say, and difficult to utter, since ye
are become dull of hearing.
12. For when by this time8 ye ought to be teachers, ye need to be
taught again the first principles of the oracles of God ; and are become
such as have need of milk,f not of solid food.
13. For every one who partakethB of milk,9 is unskilled in the word
of justice :10 for he is a babe.
14. But solid food is for the full-grown, for those who by use have
their senses exercised to discern good and evil.

CHAPTER VI.
HE DOES NOT MEAN TO TREAT OP THE RUDIMENTS OF FAITH, SINCE THET SvHO AFTER
BAPTISM RELAPSE INTO SIN, CANNOT BE REBAPTIZED, BUT ON THE CONTRARY ARE
LIABLE TO AN ETERNAL CURSE; BUT COMFORTING THE HEBREWS, HE EXHORTS THEM
TO IMITATE THE LONG SUFFERING OF ABRAHAM, IN ORDER TO PARTAKE OF THE
BLESSINGS "WHICH GOD PROMISED HIM "WITH AN OATH.
1. Wherefore omitting to speak of our commencement11 in Christ,
let us proceed to more perfect things,1 not laying again a foundation of
penance from dead works,2 and of faith towards God,
4 In Gethsemane. Ofthe loud cry no mention is there made; but He sent forth a loud cry at the moment
of His death.
6 Ue did not absolutely pray to escape death, hut with submission to the will of Uis Father: He triumphed
over death by rising from the tomb.
G Practically.
7 Having completed the work of man's redemption.
8 The leDgth of time during which they had been Christians.
9 This metaphor is used by the apostle for imperfect instruction.
10 Sublime doctrine.
1 " These are correct and sound doctrines: for we call him perfect who unites with faith a correct course
of conduct." St. Chrysostom.
3 The necessity of abandoning sin was a matter of primary instruction.
e dxS rffc evXaftctas. P. "in that He feared." Infra 12:28: "reverence." Schleusner approves of V.
Chrys. "on account of the regard which the Father had for Him."
t G. P. « and." T. B**. C. Copt. Or. Cyr. Chrys. s 1 Cor. 3 : 2.
a rdi> rrjs dpXVS tov xpttrrov \6ydv. V. inchoationis Christi sermonem.

732 HEBREWS VI.
2. Of the doctrine of baptisms,3 and of the laying onb of hands,4 and
of resurrection of the dead, and of eternal judgment.
3. And this we will do, if God permit.
4. For it is impossible5 for those who were once enlightened,60 tasted
also the heavenly gift,7 and were made partakers of the Holy Spirit,8
5. Tasted moreover the good word of God,9 and the10 powers of the
world to come,
6. And are fallen away ;11 to be renewedd again12 to penance, since
they crucify to themselves again13 the Son of God, and make Him a
mockery.14 7. For the earth which drinketh in the rain that often cometh on it,
and bringeth forth herbage15 meet for those by whom it is tilled, re
ceiveth blessing from God ;16
8. But that which bringeth forth thorns and briers is rejected,17 and
nigh a curse :18 whose end is to be burnt.19
9. But of you, beloved, we trust better things, and nearer toe salva
tion : although we thup speak.
10. For God is not unjust,20 to forget your work, and thef love which
ye have shown for His name, who have ministered to the saints, and do
minister.21

a The Christian was taught to distinguish baptism from the various legal purifications, and from the bap
tism of John.
4 "For in this manner they received the Holy Spirit: for when Paul laid his hands on them, the Holy
Spirit, he says, came upon them." St. Chrysostom.
B Morally speaking— extremely difficult. " You cannot say, if we live loosely, we shall be baptized again,
we shall be again instructed, we shall receive the Spirit again : or if we now fall away from the faith; we
Bhall again, by receiving baptism, wash away our sins, and obtain tbe same blessings as before. You deceive
yourselves, he says, entertaining such thoughts." Idem.
6 By faith, and by baptismal grace.
1 The Eucharist. 8 By the imposition of hands.
9 Have relished the Divine truths.
10 Have known by faith — experienced in their hearts the influence of the heavenly spirits— have become
deeply sensible of the glory which awaits us in the heavenly kingdom.
11 From faitb.
13 As in baptism. "What then?" asks St. Chrysostom : "is penance rejected? Not penance; Godforbid:
but renovation by penance .... it is not practicable to restore them to the same splendor."
13 Virtually, by casting Him away — by apostacy.
14 Exposing Him to shame — denying the redemption, and His Divine character.
" Every kind of produce.
10 Its fertility is a Divine blessing. "He says that God is the author of all things, indirectly condemning
the heathens who ascribed the fruits of the earth to its natural fecundity." St. Chrysostom.
1T It is abandoned as useless for cultivation.
13 As fertile lands were believed to be blessed, so a barren soil was called aecursed.
13 The brambles and weeds that incumber the soil are sometimes burnt.
20 The Divine goodness bestows grace more abundantly, according as good works are performed under the
influence of grace already received : and God has bound Himself by His gracious promises to give to those
who humbly sue for aid. Although no work of man in itself merits any reward, or further aid of grace, yet
it would be unjust to withhold what was once promised. " God would indeed be unjust," says St. Jerome,
" if He merely punished sin, without rewarding good works." L. 2, contra Jovinian. c. 2.
21 By subsidies to the distressed, especially to the ministers of Christ.
b Acts 8 : 17; 19 : 6. c Matt. 12 : 45; infra 10 : 26; 2 Pet. 2 : 20.
a Eph. 3:5. G. P. » to renew them again," V. Schleusner.
b P. " things that accompany." f G. P. + " labor of." V. MSS. critics.

HEBREWS VII. 733
11. And we desire that every one of you show the same zeal for the
accomplishing of hope unto the end :a
12. That ye may not be slothful, but imitators of those, who through
faith and patience inherit the promises.
13. For when God promised to Abraham, because He had no one
greater, by whom He might swear, He sware by Himself,
14. Saying : Unless8 blessing I will bless thee,h and greatly multiply
thee. 15. And so after he had patiently endured, he obtained the promise.
16. For men swear by one greater than themselves :. and the oath
for confirmation is for them the end of all controversy.23
17. Wherein God willing more abundantly to show to the heirs of the
promise the immutability of His counsel, interposed an oath,
18. That by two immutable things,24 whereby it is impossible for God
to lie, we may have strong consolation, who have fled to lay hold of the
hope set before us,
19. Which we have as an anchor of the soul, sure and firm, and
reaching to the place within the veil,25 where Jesus is entered a fore
runner for us, made a High Priest forever according to the order of
Melchisedech.

CHAPTER VII.
SINCE THE PRIESTHOOD OF MELCHISEDECH EXCELLED THE LEVITICAL PRIESTHOOD, AS
IS GATHERED FROM THE ACCEPTANCE OF TITHES, AND THE BLESSINGS GIVEN BY HIM
TO ABRAHAM, THE PRIESTHOOD OF CHRIST, WHICH IS ESTABLISHED FOREVER, ACCORD
ING TO THE ORDER OF MELCHISEDECH, AND CONFIRMED WITH AN OATH, NECESSARILY
EXCELS THAT OF LEVI, AND ANNULS IT WITH THE LAW.
1. For this Melchisedech, king" of Salem,1 a priest of the Most High
God,2 who met Abraham returning from the slaughter3 of the kings, and
blessed him,
2. To whom also Abraham divided a tenth part of all ; being, in
deed,4 by interpretation, first king of justice, and after that, also king
of Salem,b which is king of peace,
33 In the performance of good works, so as to secure the fulfilment of the hope which they cherished, and
to strengthen that hope to the end.
39 '• What is doubtful in every controversy is cleared up in this way." St. Chrysostom.
21 The promise and oath of God.
25 The holy of holies, separated hy a thick veil from tbe rest of the temple.
* Some take this to be the city which was afterwards styled Jerusalem.
a Probably acting in this capacity as head of his people, as in the early times.
3 Defeat fully expresses the meaning.
4 His name expressed his character. The reality of his existence is not rendered questionable by these
various typical circumstances.
5 G. P. " surely." V. A. B. C. D. E. Lachmann. h Gen. 22 : 16.
9 Gen. 14 : 18. » John 3 : 23.

734 HEBREWS VII.
3. Without father, without mother, without genealogy, having neither
beginning of days, nor end of life,5 but likened to the Son of God,6
continueth a priest forever.7
4. Now consider how great this man is, to whom even Abraham the
patriarch gave tithes of the chief spoils.
5. And indeed those of the sons of Levi, who receive the priesthood,
have a commandment by the law, to take tithes0 from the people, that
is, their brethren : although they also8 have come out of the loins of
Abraham. 6. But he whose descent is not accounted among them, received tithes
from Abraham, and blessed him who had the promises.
7. And without all contradiction, the less is blessed by the greater.
8. And here, indeed, men who die receive tithes : but there one of
whom it is testified that he liveth.9
9. And (so to speak) through Abraham, Levi' also, who receiveth
tithes, was tithed :
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 with it10 the
people received the law), what need was there still that another priest
should rise according to the order of Melchisedech, and not be called
according to the order of Aaron ?u
12. For the priesthood being transferred, of necessity a change of
the law also is made.12
13. For he of whom these things are said, is of another tribe, of
which no one attended at the altar.
14. For it is manifest that our Lord sprang from Juda ;13 in regard
to which tribe Moses spake nothing of priests.4

6 The sacred writer not having given any of these particulars, St. Paul observes that this silence was de
signed by the Holy Spirit, to present him as the type ofthe Son of God. It cannot be doubted that he was a
mere man, probably a Canaanite, who had the knowledge of revealed truth as it came down through Noe.
St. Chrysostom says that Melchisedech is said to be without father or mother, " because they are not men
tioned in Scripture."
6 In his priestly character, and in various circumstances of the sacred narrative.
7 No end of his functions being assigned in Scripture. "Where is the likeness? Because we know not
the end and beginning of one or the other: of the former, because they are not recorded; of the latter, be
cause He is without beginning or end." St. Chrysostom.
8 The laity, as well as the priests, were descended from Abraham.
3 This is deduced from his death not being recorded.
10 The law was given in connection with the priesthood.
11 From mention made by the Psalmist, of this new order of priests, the apostle infers that the Aaronic
priesthood was not perfect or perpetual.
43 The priesthood and law were connected. "For a priest cannot be without a covenant, and laws, and or
dinances: nor can he use a covenant belonging to a different priesthood." St. Chrysostom.
13 He applies the prophecy to Christ.
« Deut. 18 :3; Josuo 14 : 4.
i G. P. " concerning priesthood." V. A. B. C*. D*. E. Cyr. Chrys.

HEBREWS VII. 735
15. And it is still more manifest,14 if another priest arise according
to the likeness of Melchisedech,
16. Who is made not according to the law of a carnal command
ment," but according to the power of indissoluble life.16
17. For He testifieth : Thou art a priest forever, according to the
order of Melchisedech.0
18. The annulling of the preceding commandment taketh place .in
deed, because of its weakness and unprofitableness.
19. For the law perfected nothing : but there is an introduction17 of
a better hope18 by which we approach to God.
20. And inasmuch as it is not without an oath (for the others, indeed,
were made priests without an oath :
21. But He, with an oath, by Him, who said to Him : The Lord
sware, and He will not repent : Thou art a priest forever :f)
22. By so much Jesus is made a surety19 of a better covenant.
23. And the others, indeed, were many priests, because they were
prevented by death from continuing :
24. But He, because He continueth forever, hath an everlasting
priesthood.20 25. Wherefore also he can forever save those who through Him ap
proach to God, since He always liveth to make intercession21 for us.g
26. For it was fit that we should have such a High Priest, holy, in
nocent, undefiled, separated from sinners, and made higher than the
heavens :
27. Who hath no need daily, as the priests,h to offer victims, first
for their own sins, afterwards for those of the people : for this He did
once, offering Himself.22
28. For the law maketh1 priests men who have infirmity, but the
word of the oath, which is since the law, maketh the Son who is per
fected23 k forever.

44 That the removal of the law takes place,
ls Not by virtue of a law regarding the natural succession of a certain family, or external observances.
49 Life eternal. Allusion is made to the apparent perpetuity of Melchisedech.
14 By the new priesthood, which is established.
18 Of blessings.
13 Pledging Himself in the name of His Father to give us pardon and grace.
30 u Since He always lives, He has, he says, no successor." St. Chrysostom.
21 He pleads through the atonement which He offered on the cross.
ai u ^vnen you hear Him styled priest, do.not imagine that He is always engaged in the discharge of priestly
functions : for He exercised His priesthood once, and then rested." St. Chrysostom.
23 By His sufferings He is perfected in His office of Redeemer.
e Ps. 109 : 4.
f G. P. + "after the order of Melchisedech." V. B. C. Sah. Basmur. Arm. Amiat. Ambr.
s 1 Tim. 2:6. & Lev. 16 : 6. G. P. " high priests."
i G. P. " high priests." * P. "consecrated."

736 HEBREWS VIII.

CHAPTER VIII.
THE PRIESTHOOD OF CHRIST IS MORE EXCELLENT THAN THAT OF LEVI, SINCE HE SITS
IN HEAVEN AT THE KIGHT HAND OF THE FATHER, AND HE WAS THE DISPENSER OF
BETTER MYSTERIES THAN THOSE WHICH WERE CONFIDED TO THE PRIESTS OF THE
LAW. HE SHOWS THE NECESSITY1 OF THE NEW TESTAMENT FROM THE IMPERFECTION
OF THE OLD, AND FROM THE PROMISE OF GOD BY JEREMIAH.
1. But the chief point" in regard to these things, whereof we speak
is : We have such a High Priest who is seated on high on the right of
the throne of the Majesty in the heavens,
2. A minister of the sanctuary, and of the true tabernacle, which the
Lord pitched, and not man.
3. For every high priest is appointed to offer gifts and victims: where
fore it is necessary that He1 also should have something which He may
offer. 4. If thenb He were on earth, He would not even be a priest f there
being priests who offer the gifts according to the law,
5. Who worship as a model and shadow3 of heavenly things.4 As
Moses was divinely answered, when he was finishing the tabernacle :
"See (He saith), maked all things according to the pattern shown to thee
on the mount.
6. But now He hath obtained a better ministry,6 since He is even
mediator of a better covenant, which is established on better promises.
7. For if the former had been faultless, no place for a second should
have been sought.
8. For blaming them, he saith : Behold the days shall come/ saith
the Lord : and I will make a new covenant with the house of Israel and
with the house of Juda.
9. Not according to the covenant, which I made with their fathers on
the day on which I took them by the hand, to lead them out of the land
of Egypt : because they did not continue in My covenant, and I re
garded them not, saith the Lord :
1 " No priest is without a sacrifice : He therefore must also have a sacrifice." St. Chrysostom.
2 If the Aaronic priesthood still subsisted, Christ should have no priestly office to discharge: because ftwo
priesthoods could not simultaneously exist.
3 The tabernacle and rites were types of the future dispensation.
* " What things does he style heavenly? Spiritual things: for although these are performed on earth,
they are, at the same time, fit for heaven. For when our Lord Jesus Christ lies before us slain, when the
Spirit descends, when He is present who sits at the right hand of the Father, when children are regenerated
by the laver, when they become fellow-citizens of those who are in heaven, when we have our country, and
city, and citizenship there, when we are here strangers, are not all these things heavenly?" St. Chrysostcn.
9 P. "the sum."
t> G. P. " For if." V. A. D. critics. c G. P. " For."
i G. P. " See that thou make." V. A. D. critics. Exod. 25 : 40 ; Acts 7 : 44.
¦= Supra v. 2. f Jer. 21 : 31.

HEBREWS IX. 731?
10. For this is the covenant which I will make with the house of
Israel after those days, saith the Lord: I will give My laws in their
mind,5 and write them in their hearts : and I will be their God, and they
shall be My people :
11. And they shall not teach each one his neighbor, and each one his
brother, saying : Know the Lord ; for all shall know Me from the least
to the greatest of them :
12. For I will be merciful to their iniquities, and their sinsg I will
remember no more.
13. By saying 'new,' He hath declared the former old. But that
which is ancient and waxeth old, is near vanishing away.

CHAPTER IX.
FROM THE THINGS WHICH EXISTED UNDER THE OLD TESTAMENT, AND THE IMPERFEC
TION OF THOSE VICTIMS, HE SHOWS THE PERFECTION OF THE NEW, IN WHICH CHRIST,
THK HIGH PRIEST, AND VICTIM ONCE OFFERED, CLEANSES THE CONSCIENCE FROM SINS-
IT WAS NECESSARY THAT HE SHOULD DIE TO CONFIRM THE TESTAMENT.
1. The former1 also had indeed rites of worship, b and a worldly"
sanctuary. 2. For the first2 tabernacle4 was made, wherein were the candlestick,
and the table, and the loaves of presence, which3 is called the holy place :
3. And behind the second veil, a tabernacle, which is called the Most
Holy place,
4. Which had a golden censer," and the ark of the covenant overlaid
on all sides with gold, in which was the golden pot that had the manna,
and the rod of Aaron, which had blossomed, and the tables of the cove
nant,4 f
s By grace the Divine law is inscribed on the mind and heart.
1 St. Chrysostom explains it as meaning a sanctuary open to the world, inasmuch as, although it was de
voted to Jewish worship, the heathen were admitted within its court. Clement, of Alexandria, thinks that
it means a sanctuary which represented the material world.
3 The anterior tabernacle — or anterior part of the tabernacle. The whole and each part was called by this
name. 3 Which part of the tabernacle.
* It is stated in Chronicles, that " there was nothing else in the ark but tho two tables." The apostle may
be understood to say, that the other things were near it. which is conformable to the Jewish traditions. Some
think that they were in the ark before tho erection of the temple.
5 G. P. + " and their iniquities." Chrys. V. — B. Syr.
a oKrjvTj. P. covenant. Chrys. critics.
b SiKatiiitara \arpiia;, justificationes culturse. P. "ordinances of Divine service."
c ayiov mauiKOv. Sanctum sseculare. Middleton takes the latter term for a substantive, as rendered in
the Coptic version : " holy splendor."
i Exod. 26 : 1 ; 36 : 8. e Lev. 16 : 12 ; Numb. 17 : 8, 10.
t 3 Kings 8 : 9 ; 2 Chron. 5 : 10. 47

738 HEBREWS IX.
5. And over it were the cherubim of glory overshadowing the mercy-
seat : of which we can not now speak particularly.
6. And these things being so arranged, the priests always entered in
deed into the first tabernacle, performing the sacrificial rites.6
7. But in the second,h once in the year the high priest alone went,
not without blood, which he offered for his errors,5 and those of the people :
8. The Holy Spirit signifying this, that the way into the most holy
place was not yet manifested, whilst the former tabernacle was yet stand
ing: 9. Which is a figure of the time then present :6 according to which,
gifts and sacrifices were offered, which could not, as regardeth con
science, perfect him who worshippeth, only in meats, and in drinks,
10. And various washings,7 and carnal rites,8 enjoined9 until the time
of correction.10
11. But Christ being come a High Priest of the good things11 to
come, by the greater and better tabernacle12 not made with hands,13 that
is, not of this building,
12. Neither by the blood of goats, or calves ; but by His own blood,
entered once into the sanctuary, having obtained an eternal redemption."
13. For if the blood of goats and bulls,1 and the ashes of a heifer,
being sprinkled, sanctify unto the cleansing of the flesh15 those who are
defiled ;
14. How much more shall the blood of Christ,1" who through the
Holy Spirit1 offered Himself without blemish to God, cleanse ourm con
science from dead works, to worship the living God ?
15. And for this, He is Mediator of a new covenant, that death in
tervening for the redemption of the transgressions, which were under
the former covenant, they who are called16 may receive the promise of
the eternal inheritance.
16. For where there is a testament,17 it is necessary that there be
the death of the testator."
' Sins committed through ignorance. Sins generally were so called.
9 Ofthe time ofthe Mosaic rites, which were still performed.
4 Lit. " baptisms," legal purifications. 8 External observances.
9 This is referred to gifts and sacrifices. 10 Until Christ should set all right.
" Spiritual and heavenly.
43 His own body. " Well did he style it greater, and more perfect, since God, the Word, and all the energy
•f tbe Holy Spirit, dwelt in it." St Chrysostom.
13 Not a material fabric, like the ancient tabernacle. His body was formed by the supernatural operation
of the Holy Spirit.
" Having given an eternal ransom. " For legal purposes.
49 To the faith. The expiation is offered for all, and a grace remotely disposing to faith is vouchsafed to
all ; but not all are effectually called.
17 It properly means a compact, or covenant, sometimes a last will. The apostle here urges this latter sig-
S t5j \arpha<;. V. sacrificiorum ofiacia. P. "the service of God."
>¦ Exod. 30 : 10 ; Lev. 16 : 2. i G. P. invert. V. MSS. critics. Lev. 16 : 15.
k 1 Pet. 1 : 19 ; 1 John 1 : 1 ; Apoc. 1 : 5. 1 G. P. '• eternal spirit." V. D. vers. Chrys. fathers.
» G. P. "your." V. A. D. versions, fathers. " Gal. 3 : 15.

HEBREWS IX. 789
¦ 17. For a testament is of force when they are dead : otherwise it
doth not .yet avail, whilst the testator liveth.
18. Whence neither was the first indeed dedicated without blood.
19. For every commandment of the law having been read" to all the
people by Moses, taking the blood of calves and goats with water and
scarlet wool, and hyssop, he sprinkled the book itself also, and all the
people,18 20. Saying : This is the blood of the covenant, which God hath en
joined unto you.p
21. The tabernacle also, and all the vessels of the ministry, in like
manner he sprinkled with the blood.
22. And almost all things according to the law are cleansed with
blood : and without the shedding of blood is no remission.19
23. It is necessary, therefore, that the patterns of heavenly things20
be indeed cleansed with these :21 but the heavenly things22 with better
sacrifices than these.
24. For JESUSq is not entered into a sanctuary made with hands, the
figure of the true one, but into heaven itself, that He may now appear
in the presence of God for us :23
25. Nor yet that He should offer Himself often, as the high priest
entereth into the holy place every year with blood of another :M
26. Otherwise it behooved Him to suffer often25 from the beginning
of the world : but now He hath appeared once at the end of ages, for
the destruction of sin by His own sacrifice.
27. And as it is appointed for men to die once, and after this judg
ment ;
28. So also the Christ was offered once1 to take away the sins of

nification. St. Chrysostom remarks that he was led to. do so, in order to meet the objections which some
draw from the death of Christ, as disproving His religion. The apostle argues, that death gives force to the
will of a man. and confirms the covenant of God with men, since it is the condition on which the promise of
the pardon of sins depends.
43 "Why are the book of the covenant and the people sprinkled, unless because that blood and the other
rites were, of old, types of the precious blood ?" St. Chrysostom.
43 Legal pardon.
90 The buildings used for Divine worship under the Old Testament, and their furniture, also the worship
pers, were types of the Christian mysteries.
24 Expiatory rites.
23 The Christian state may be denoted by this term, since the mysteries are heavenly in their origin, and
the rites tend to prepare souls for heaven. Christians are purified by the blood of Christ, a far better victim
than those offered by the Aaronic priesthood.
33 "As he mentioned the death of Christ in contrast with their sacrifices, fo he here contrasts heaven with
the temple, and not only marks the difference in this respect, but adds, that as priest He approaches nigh to
God, for he says, that He appears before the face of God for us." St. Chrysostom.
81 Of the victim.
39 " He is at once sacrifice, both priest and victim. If it were not so, and He should offer many sacrifices,
He should have been crucified often." St. Chrysostom.
o V. Bloomfield. f Exod. 24 : 8.
1 G. P. " Christ." ' Kom 6 : 9 ; 1 Pet. 3 : 18.

740 HEBREWS X.
many :26 secondly without sin27 He shall appear unto salvation to those
who await Him.

CHAPTER X.
ON ACCOUNT OF THE IMPERFECTION OF THE VICTIMS OF THE OLD TESTAMENT, IT WAS
NECESSARY THAT A NEW TESTAMENT SHOULD BE ESTABLISHED, AND THAT BY ITS
ONE SACRIFICE ALL SINS SHOULD BE TAKEN AWAY. UNLESS WE ADHERE TO IT BY
FAITH, HOPE, CHARITY, AND GOOD WORKS, WE SHALL BE PUNISHED MORE SEVERELY
THAN THE TRANSGRESSORS OF THE OLD TESTAMENT. HE PRAISES AT THE SAME TIME
THE HEBREWS FOR THEIR PATIENT ENDURANCE OF MUCH SUFFERING, AND THE AID
GIVEN BY THEM TO THOSE WHO WERE IN SUFFERING.
1. For the law having a shadow of the good things to come, not the
very image1 of the things, by the self-same victims, which they offer
year by year continually, can never perfect the comers2 thereto ;a
2. Otherwise they should have ceased' to be offered, because the wor
shippers being once cleansed, should have no longer conscience of sin :°
3. But in them a remembrance of sins is made every year.
4. For it is impossible that sins should be taken away by the blood
of bulls and goats.
5. Therefore coming into the world, He saith : Sacrifice and oblation
Thou wouldst not have :a but Thou hast fitted to Me a body.
6. Holocausts3 and sacrifices" for sin did not please Thee.
7. Then I said : Behold I come : at the head of the book4 f it is written
of Me, to do Thy will, 0 God.g
8. Above when He said : Because Thou wouldst not have sacrifices
and oblations,h and holocausts and1 for sin, neither were they pleasing
to Thee ; which are offered according to the law,
9. Then I said : Behold I come, to do Thy will, 0 God : He taketh
away the first, that He may establish the second.5
29 " Why did he say, of many, and not of all ? Because all do not believe. For He died indeed for all, in
order to save all, as regards Him ; for His death was offered to prevent the ruin of all ; but He did not take
away the sins of all, because they themselves were unwilling." St. Chrysostom.
24 Without reference to the expiation of sin.
1 Christianity has the very image of heavenly things.
2 Cannot free them from sin, and render them acceptable to God.
3 Sin offerings were distinct from holocausts.
' In the book it is written. This is parenthetical, and the words which precedeand follow, are to be con
nected: " Behold I come to do Thy will." The Pentateuch is thought to be specially referred to.
' He abolishes the legal sacrifices to establish the offering of the body of Christ, in obedience to the will of
His Father. » Supra 7 : 25.
b P. "For then would they not hare ceased to be offered!" B. has the negation.
c G. P. "sins." i ps. 39:7.
e The conjunction has been dropped from V. It is in the edition of 1484, hero, and in verse 8.
I The roll. s ps. 39 . 8.
' G. P. "saoriflce and offering." V. A. D. i (j. p. "anoy>

HEBREWS X. 741
10. By which will we are sanctified by the offering of the body of
Jesus Christ once.6
11. And every priest indeed standeth7 daily ministering, and offering
up oftentimes the same victims, which can never take away sins :
12. But He offering up one sacrifice for sins, sitteth forever on the
right hand of God,
13. Henceforth expecting until His enemies be made His footstool.1,
14. For by one offering He hath perfected8 forever those who are
sanctified. 15. But the Holy Spirit also testifieth to us. For after He said :'
16. This is the covenant which I will make with them after those
days, saith the Lord, I will put My laws into their hearts, and I will
write them on their minds :
17. And their sins and iniquities I will remember no more.
18. But where there is forgiveness of these, there is no more9 an offer
ing for sin.m
19. Having, therefore, brethren, confidence to enter into the sanc
tuary by the blood of Christ,"
20. By the new10 and living way which He hath consecrated for us,11
through the veil, that is His own flesh,12
21. And having a great priest over the house of God :
22. Let us draw near with a true heart in the fulness of faith, having
our hearts sprinkled13 from an evil conscience, and our body" washed
with clean water,14
23. Let us hold unwavering the profession of our hope15p (for He who
promised is faithful).
24. And let us consider one another for an incentive to charity and
good works :

0 "What then? Do we not oflVr everyday? We offer, indeed, but making tbe commemoration of His
death: and it is one offeiing, not many. How is it one and not many? Because it was oni*e offi'red, as that
was which was presented to the most Holy One : for this is the type of that, and that of this : for we always
offer Himself." St ChrysOBtom.
7 It expresses his attendance on the altar, where he was commanded to stand.
9 Expiated their sins, and merited for them every grace.
8 From the abundant pardon attached by God to the New Covenant, the apostle infers that sin offerings are
no longer necessary.
10 It signifies a victim recently slain.
11 By His death, Christ opened for us a new way into the sanctuary of heaven — a life-giving way.
ia His flesh is likened to the veil that hung before the sanctuary. By putting it away in death, He entered
within the heavenly sanctuary, into which, however, He introduced it in a glorified state.
13 Allusion is made to the various legal purifications by spriDkling. Our hearts are, as it were, sprinkled
with the blood of Christ, through which the stains of an evil conscience are washed away.
11 In baptism.
ls The faith which we profess, and on which depends the fulfilment of our hope. i
k Ps. 109 : 1 ; 1 Cor. 15 : 25.
1 G. P. " said before." V. A. C. D. E. versions, Chrys. Lachmann.
m Jer. 31 : 33 ; supra 8 : 10. ¦8.P." Jesus."
oP. "bodies." G. V. P P. "faith." V. MSS. versions, irittca.

742 HEBREWS X.
25. Not forsaking our assembly,16 as is the custom of some, but con
soling :" and the more so, as ye shall seeq the day approaching.18
26. For if we sin wilfully19 after we have received the knowledge of
the truth,' there is no longer left a victim for sins,20
27. But a certain fearful expectation of judgment, and a raging fire,
which will consume the adversaries.21
28. Any one violating the law of Moses, dieth without mercy, under
two or three witnesses :s
29. How much worse punishment think ye, he deserveth, who hath
trodden under foot the Son of God,*2 and deemed profane the blood of
the covenant wherein he was sanctified, and offered an outrage to the
Spirit of grace ?'
30. For we know Him who said : Vengeance is mine,1' and I will re
pay/ And again : The Lord shall judge His people/
31. It is fearful to fall into the hands of the living God.
32. But remember the former days, in which being enlightened23 ye
endured a great strife of sufferings :24
33. And partly indeed ye were made a show by reproaches and tri
bulations : and partly ye became companions of those who were so
treated.25 34. For ye also had compassion on the prisoners, x and ye bare with
joy the plundering of your goods, knowing7 that ye havez a better and
permanent substance.
IG The meeting of the faithful for worship. " He knew that there is great advantage in assembling and
gathering together, for where two or three, He says, are gathered together in My name, there am I in the
midst of them." St. Chrysostom.
11 Comforting one another by evidences of attachment to religion.
18 The day of our Lord's visitation — the overthrow of the Jewish state.
19 By apostacy.
30 No sin offering, as under the law, can now be available. " He does not take away penance, or the recon
ciliation which i3 effected by penance, nor does he repel or cast into despair him who has sinned. He is not
so great an enemy of our salvation : but he denies that there is a second baptism." St. Chrysostom.
34 Tbey might perish in the day of His visitation ; but they are not consumed by the fire into which He
casts them at the judgment.
93 This is a strong metaphor to express the outrage offered to Christ by apostacy. It is applicable also to
him who sins after he has received Christ in the Eucharist. "When one who has partaken of Him in the
mysteries, commits sin, does he not trample Him under foot ? does he not despise Him ? .... Tbou bast
become the body of Christ, and thou deliverest thyself to the devil to be trampled under foot." St. Chry
sostom. 53 By faith, when they received baptism.
M A heavy persecution fell on them shortly after their conversion. Their endurance is likened to the efforts
of a champion in the agonistic exercises.
34 Some of them actually suffered, and were exposed to the scoffs of unbelievers : others shared their pro
perty with the sufferers.
q G. P. "ye see." r Supra 6 : 4.
¦ Deut. 17:6; Matt. 18 : 16 ; John 8 : 17 ; 2 Cor. 13 : 1. t Supra i : 16 ; 1 Pet. 5 : 10.
. u Deut. 32: 35; Eom. 12: 19.
v B. P. + " saith the Lord." V. D. versions. w p8. 134 : 14.
x G. P. " on me in my bonds." V. A. D. MSS. Syr. critics.
y G. P. "in yourselves." V. A. Syr. versions, Clem, critics.
z G. P. 4- "in heaven." V. A. D*. Latin fathers.

HEBREWS XI. 743
35. Do not therefore lose your confidence, which hath a great reward.20
36. For ye have need of patience, that doing the will of God, ye may
receive the promise.
37. For yet a little while He who is to come27 will come, and will not
tarry. 38. And Myaajust man liveth by faith :bb but if heco withdraw him
self, My soul shall not delight in him.
39. But we are not of those who withdraw28 dd unto perdition, but of
those who have faith for the saving of the soul.

CHAPTER XI.
HE GREATLY COMMENDS FAITH BT REFERENCE TO THE ACTIONS OF THE FATHERS FROM
THE BECUNNIN'G OF THE WORLD DOWN TO DAVID AND THE PROPHETS, AND SHOWS
HOW MUCH THEY ACHIEVED AND SUFFERED BY FAITH, ALTHOUGH THEY HAD NOT
YET RECEIVED THEIR FULL REWARD.
1. ISTow faith is the substance1 a of things hoped for, the evidence2 of
things not seen.
2. For by this the ancients obtained a testimony.3
3. By faith we understand that the worldb was formed by the word
of God,c so that from invisible things4 visible things were* made.
4. By faith Abel offered to God a more excellent sacrifice than Cain,

'x God is pleased to reward hope, by crowning it in its accomplish mpnt.
57 This was the usual designation of the Messiah. lie was to come in wrath, by the agency of the Romans,
to punish the faithless city.
28 Persons who withdraw, and so bring perdition on themselves.
1 The foundation of hope — that which makes the objects of hope realities for us. "Inasmuch as tbe ob
jects of hope seem not to exist, faith gives tbem being: or rather it does not give it to them, but itself is their
essence; as for instance the resurrection has not yet taken place, nor does it exist, but hope realizes it in our
soul." St. Chrysostom.
3 The argument or proof is here taken for tbe conviction which is the result of it. " fc'aith," says St. Chry
sostom, " is the seeing of things not manifest, and gives a conviction of things unseen as great as if they were
visible." a Were approved. Their faith was commended.
4 The original chaotic state of matter seems to be referred to. "Thy almighty hand — made the world of
matter without form." The same truth is stated by the mother of the Maccbabees. "I bpseech, my son,0
look upon heaven and earth, and all that is in them : and consider that God made them out of nothing, and
mankind also.9'
« G. P.— V. A. Arm. bb Hah. 2:4; Rom. 1: IT; Gal. 3 : 11.
« p. "if any man draw back." This interpolation was designed to prevent the obvious inference, that the
just man might fall from grace.
^ dd G. v'lroa-roXris. V. " filii subtractionis."
* vir6trTaais.
b P. " the worlds." dtcovas . Supra 1:2. e WiBd. 11 : 18 ; 2 Mace. T : 28.
* G. P. " were not made." There is a transposition. The negation affects (patvopevaiv.

744

HEBREWS XI.

by which he obtained testimony6 that he was just, God giving testi
mony on his gifts,5 and by it he, being dead, yet speaketh.6
5. By faith Henoch was translated,7 f that he should not see death,
and he was not found, because God had translated him : for before the'
translation he had testimony that he pleased God.
6. But without faith it is impossible to please [God]. 'For he who
cometh to God, must believe that He exists, and is a rewarder of those
who seek Him.
7. By faith Noe being divinely11 instructed concerning those things
not yet seen,8' fearing,9 prepared an ark for the saving of his family,
whereby he condemned the world : and was made heir of the justice
which is by faith.10
8. By faith he who is called" Abraham" obeyed to go forth1 to the
place, which he was to receive for an inheritance : and went forth, not
knowing whither he was going.
9. By faith he sojourned in the land of promise, as in a strange land,
dwelling in tents with Isaac and Jacob, the heirs with him of the same
promise. 10. For he looked for the city which hath the foundations, of which
God is architect and builder.™
11. Through faith also Sara herself [being barren], got strength to
conceive,11 even when she was past age : because she believed Him faith
ful who had promised.
12. Wherefore even from one (and him as dead)12 there arose as the
stars of heaven in multitude, and as the sand which is on the sea-shore,
innumerable. 13. According to faith all these died, not having obtained the pro
mises, but regarding them afar off,0 and saluting them, and confessing
that they are pilgrims and strangers on the earth.
14. For they who say such things, signify that they seek their country.

* Showing His acceptance of them, probably by the miraculous descent of fire to consume them.
9 His example contains an exhortation.
4 The state of Henoch is not known. He seems to have been preserved from death, and transferred to a
»tate of happiness. He is expected to return to the earth towards the end of the world.
¦ Future events. "Concerning the rain." St. Chrysostom.
9 Moved with religious fear of the vengeance which impended.
" 10 Believing the threat and obeying the order of God. " He showed thereby that men were worthy of pun
ishment, since tbey were not corrected, seeing him construct the ark." St. Chrysostom.
11 Allusiou is made to the change of his name from Abram to Abraham.
13 His natural powers almost extinct.
e Gen. 4:4: Matt. 23: 35. . f Gen. 5 : 24; Eccl. 44 : 16.
sG. P. + "his." V. A. D. h Matt. 2:12.
i Gen. 6:14; Eccl. 44 : 17.
k P. " Abraham, when he was called." 1 Gen. 17 : 5.
" Gen. 17 : 19. P. " builder and maker."
¦» G. P. + " and was delivered of a child." V. A. D. versions, critics.
° G. P. + " and were persuaded of them." V. MSS. critics.

HEBREWS XI. 745
15. And indeed if they had been mindful of that from which they
wentp forth, they certainly had opportunity to have returned :13q
16. But now they seek a better, that is, a heavenly country. There
fore God is not ashamed to be called their God : for He hath prepared
for them a city.
17. By faith Abraham when he was tried," offered up Isaac, and he
who had received the promises, offered up his only-begotten :
18. To whom it was said : In Isaac" shall thy seedr be called ;s
19. Accounting, that God is able to raise up even from the dead :
whence also he received him in a figure.16
20. By faith also Isaac blessed Jacob and Esau,' concerning things to
come. 21. By faith Jacob when dying blessed each of the sons of Joseph,"
and bowed towards7 the top of his staff.17
22. By faith Joseph when dying made mention concerning the going
forth of the children of Israel,w and gave commandment concerning his
bones.18 23. By faith Moses when born, was hidden three months by his
parents/ because they saw that the infant was comely, and they feared
not7 the king's edict.19
24. By faith Moses, when hez was grown up, refused to be called the
son of the daughter of Pharao,
43 The apostle argues from their neglecting to return to the promised land, that they understood the pro
mise to regard another and better country.
14 "Did not God know that Abraham was a generous and worthy man? Certainly. Why then did He
make trial of him since lie knew it ? Not that He Himself might know it, but to. manifest to all the great
ness ofhis virtue." St. Chrysostom.
15 The issue of Isaac was to be specially regarded as the descendants of Abraham. The calling of them de
notes their recognition.
1G A type full of mysterious signification — a model also of submission to the Divine will. Trollope under
stands it to mean : in like manner as he had received him originally, the womb of Sara being in a manner dead.
17 St. Chrysostom and Theodoret understand this of an act of reverence performed by Jacob to Joseph, by
bowins to his wand or sceptre. Thus was fulfilled the prediction that he, as well as his children, should
worship Joseph. The sovereignty of Ephraim may also have been signified by that act. St. Chrysostom
says : " He shows here that he not only spoke of things to come, but had entire confidence in them, so as to
demonstrate it by his action : for because another king was to rise from Ephrem, on thiB account he sayB :'
he worshipped towards the top ofhis rod: namely, even though now an old man, he paid homage to Joseph,
indicating by his act the homage which he should receive from the entire people. And this was indeed ac
complished when his brethren did him homage : but it was to be fulfilled anew by the ten tribes.'1 With re
ference to Christ, whose type Joseph was, this homage is still more significant. St. Jerome, nevertheless,
rejects this interpretation.
18 By these instructions he manifested his faith and confidence in tbe fulfilment of the promises.
43 For the destruction of male children. The parents risked their own lives by disobeying the royal edict :
but failh led them to expect the deliverance of .the people from bondage, conformably to the promise made to
Abraham, and the comeliness of the infant may have led them to hope, that he might be the chosen agent
of God for this purpose.
P G. P. "came out." V. A. D. q Gen. 22 : 1 ; Eccli. 44 : 20.
' Gen. 21 : 12 ; Rom. 9:7. • Gen. 48 : 16.
t Gen. 27 : 27, 39. u Gen. 48 : 15.
v Gen. 47 : 31. irpoozK-ovnoev im rd aicpov rfjj pdfi&ov dvrov. V. "adoravit fastigium virgas ejus." Syr.:
"adoravit Israel ad summitatem sceptri ejus." P. "worshipped, leaning upon the top ofhis staff."
w Gen. 50 : 23. * Exod. 2 : 2.
J Exod. 1 : 17. 2 Exod. 2 : 11.

746

HEBREWS XI.

25. Choosing rather to be afflicted with the people of God, than to
have the pleasure of sin for a time,
26. Esteeming the reproach of the Christ20 greater riches than the
treasure8* of the Egyptians :bb for he looked to the reward.
27. By faith he left Egypt, not fearing the wrath of the king,21 for
as seeing Him who is invisible, he endured.22
28. By faith he kept the passover,00 and the sprinkling of blood f
lest He who destroyed the first-born, should touch them.
29. By faith they passed through the Hed Sea as on dry land : of
which the Egyptians making trial, were swallowed up.ad
30. By faith the walls of Jericho fell down,24 ee after they had been
gone round for seven days.
31. By faith Rahab the harlot who received the spies with peace,"
did not perish with the unbelievers.
32. And what more shall I say ? For time will fail me to tell of
Gedeon, Barac,ES Samson, Jephte, David, Samuel, and the prophets,
33. Who through faith conquered kingdoms, wrought justice, obtained
promises,25 stopped26 the mouths of lions,hh
34. Quenched the raging fire,27 escaped the edge of the sword, grew
strong from infirmity,28" were mighty in battle, put to flight the armies
of foreigners,29
35. Women received their dead restored to life :So but some were tor-

20 This supposes that Moses was Divinely enlightened to foresee the humiliations of Christ, and preferred
partaking of tbem, by embracing peril and suffering, to all tbe advantages of the court. It may, however,
bo explained of his preferring to the enjoyment of courtly honors, to share the humiliation and sufferings of
his people, which were types of the sufferings of Christ, the hope of whose coming supported them under
affliction. 21 He went forth at the bead ofthe Israelites, unterrified by the threats of the king, or by anticipation of
pursuit. He had shown fear, and fied away, when he discovered that the death ofthe Egyptian was known:
but he was intrepid when leading forth the people, in obedience to the Divine command.
23 He acted manfully, supported by the presence of God. wbich he did not fail to bear in mind. "If, then,
we also always contemplate God, if we always have tbe thought of Him present to us, all things will appear
easy, all supportable, we shall bear all things without difficulty, we shall rise superior to all things." St.
Chrysostom. 23 The sprinkling of the' door-posts with it : "If the blood of a lamb preserved unhurt the Jews in the midst
of the Egyptians, and whilst destruction was spread around, how much more certainly will the blood of
Christ save us, not marked on the lintels of our doors, but applied to our souls?" St. Chrysostom.
24 "The sound of trumpetB, however long continued, could not overthrow the walls : but faith can do all
things." Idem.
24 Special promises made to them. They did not witness the fulfilment of the great promise made to the
race of Abraham.
39 Samson, David, Daniel. ^ The three youths in the furnace of Babylon.
39 Job, Hezekiah. OT The Maccabees.
30 The Sunamite and the widow of Sarepta received their children restored to life by Ellas and Eliseus.
^ G. P. " treasures." bb G. P. " in Egypt." D. E. " of Egypt." V. 23 Arm.
cc Exod. 12 : 21. a Exod. 14 : 22.
ee Jos. 6 : 20. " Jos. 2 : 3.
gs G. P. " also and." bb Judges 14 : 15 ; 1 Kings 17 : 34, 35 ; Dan. 7 : 22.
ii IrvuTravioStio-av. V. distenti sunt.

HEBREWS XII. 747
tured,31 not accepting deliverance,32 that they might obtain a better re
surrection :
36. And others had trial of mockings33 and stripes, moreover also
chains and prisons :
37. They34 were stoned,kk were sawn asunder,35 were tempted,36 were
slain by the sword; wandered about in sheepskins, in goatskins, needy,
straitened, afflicted,
38. Of whom the world was not worthy : they wandered in deserts,
on mountains, and dens, and in caverns of the earth.
39. And all these commended for-their faith, received not the promise :37
40. God providing something better for us, that without us they
should not be made perfect.38

CHAPTEB XII.
BT THE EXAMPLE OP THE ANCIENTS, NAT OF CHRIST HIMSELF, HE PERSUADES US TO
BEAR AFFLICTIONS MANFULLT, AND HE RECALLS US FROM SIN: AND BT THE EXCEL
LENCE OF THE NEW TESTAMENT ABOVE THE OLD, HE DETERS US FROM DISOBEDIENCE,
LEST WE SUFFER GREATER PUNISHMENT THAN THE JEWS.
1. And therefore we also having so great a cloud1 of -witnesses" above
us, let us lay aside every weight,2 and the sin which besetteth3 us,b and
let us run with patience4 the race which is set before us :
31 The tympanum was a species of torture in which the bod/ of the sufferer was stretched as a drum. " Here
there is,doubtIess.an allusion to the punishment of Eleazer, recorded at 2 Marc. 6 : 30, and 7 : 3." Bloomfield.
32 Not accepting the deliverance proffered them. "The history is that of Eleazer. 2 Mace. 6." Middleton.
33 Eliseus was scoffed at by children. 34 Naboth, Zachariah.
3S Isaiah is believed to have been put to death after this manner, according to ancient tradition, recorded
by Tertullian, St. Jerome, and others.
** As Eleazer to eat forbidden meats. " Tbe Redeemer.
38 We are more favored, since we have all the blessings of redemption. They were not completely happy
until Christ came, and after His atopement, led them to heaven. The time of tbe new dispensation is under
stood by the terms, unless we refer them to the final glory of all the just at the last day.
1 The spectators of agonistic exercises, crowded around to a great height on the seats of the amphitheatre,
appeared like a cloud overshadowing the champions. The saints of the Old Testament are likened to them
They miy be regarded as witnesses of the Christian's struggle. "Because at the celebration of the games.
the victors, in the morning combats, did not receive the prizes till the evening, but looked at those who en
gaged in the succeeding combats, the apostle, in allusion to that custom, by a high rhetorical figure, repre
sents the ancient patriarchs, and prophets, and judges, and kings, and captains, and righteous men, men
tioned in the preceding chapter, who had been victorious in thpir own combats, as standing round the
Hebrews, and observing how they acquitted themselves in the Christian race." Macknight.
3 As the champions freed themselves from all incumbrance. St. Chrysostom explains the weight of sleep,
indifference, and abject and worldly thoughts.
* The sin may be considered the weight which we are to cast off, or the enemy that assails us. Apostacy ia
probably meant.
4 The eagerness of an athlete to engage in the race is to be imitated by the Christian, who should fearlessly
go forward, trusting in Divine aid. Patience, under evils, enables us to advance in the way of God.
kk 3 Kings 20 : 13 ; 2 Chron. 24 : 21.
a irtptKztpEvov , impositam. P. "compassed about with so great a cloud of witnesses."
o evTrspiuraroy. P. " which doth so easily beset us." Rom. 6:4; Eph.. 4 : 22 ; Col. 3 : 8 ; 1 Pet. 2:1; 4:2.

748 HEBREWS XII.
2. Looking to5 the author and finisher6 of faith, Jesus, who for the
joy set before Him, endured a cross,7 despising shame,8 and sitteth on
the right of the throne of God.
3. For consider Him who endured such opposition from sinners against
Himself ; that ye may not he wearied, fainting9 in your minds.
4. For ye have not yet resisted unto blood, striving against sin :10
5. And ye have forgotten the consolation which speaketh to you as
to sons, [saying] : My son, despise not the correction11 of the Lord :"
neither be thou wearied when thou art rebuked by Him.
6. For whom the Lord loveth, He correcteth,12 and He scourgeth
every son whom He receiveth.4
7. Endure correction.136 God dealeth with you as with sons: for
what son is there whom the father doth not correct ?
8. But if ye are without correction, whereof all are made partakers,
then ye are bastards and not sons.
9. Moreover, we have had indeed for instructors, the fathers of our
flesh, and we reverenced them : shall we not much rather obey the
Father of spirits,14 and live ?
10. And they, indeed, for a few days, trained us according to their
pleasure,16 but He for good, that we might be partakers of His holi
ness.16 11. And no correction for the present indeed seemeth to bring joy,
but sorrow : but afterwards it yieldeth the peaceful fruit of justice to
those who are exercised in it.17
12. Wherefore lift up the hands which hang down, and the feeble
knees ;

6 As to our model and support: He has gone before us, and He will crown our fidelity.
44 He completes our faith by enabling us to persevere to the end.
7 The glory and beatitude which would arise from His sufferings, was a consideration moving Christ to cm-
brace them. The will of His Father was the primary motive.
8 This is a beautiful expression of His utter disregard of the ignominy to which ho was subjected.
9 On account of persecution. It indicates utter weakness.
10 As earthly champions resist an antagonist, and as Christ shed His blood. " You have not yet suffered
death : your sufferings have been confined to the loss of money and of glory, or to expulsion from the so
ciety of your countrymen. Christ shed His blood for you." St. Chrysostom.
u Tbe expression means the training of a child.
13 He instructs— trains — corrects. " Thou ccourgest, and Thou savest." Tobias.
13 " See how from the very facts whieh might lead them to believe that they were forsaken by God, he
teaches them to believe that they are not forsaken. As if be had said, since you suffer so great afflictions,
you imagine that God has forsaken you, and that He holds ynu in abhorrence. On the contrary, if ye had
endured no sufferings for the gospel, you might well have feared it." St. Chrysostom.
44 The Creator of our soul— our Spiritual Father.
18 "Oftentimes following their caprice, and not regarding our advantage." St. Chrysostom.
49 That we might he sanctified through Him— partake of His holiness.
11 " Those who take bitter medicines, first indeed feel their bitterness, and afterwards experience tho bene
fit of them." St. Chrysostom.
c Prov. 3 : 11 ; Apoc. 3:19. d Tobias 13 : 2 ; Wisd. 11:22.
e Q. P. " if ye endure chastening." V. A. D. B. Syr.

HEBREWS XII. 749
13. And make straight steps with your feet,18 that the lame may not
turn out of the way,f but that rather he be healed.10
14. Follow peace with all, and holiness, without which no man shall
see God :B
15. Looking diligently,20 lest any man be wanting to the grace of
God : lest any root of bitterness21 springing up do hinder, and many be
defiled by it.
16. Lest there be any fornicator, or profane22 h man as Esau, who sold
his birthright for a mess :' ,
17. For know ye, that even afterwards when he would inherit the
blessing, he was rejected : for he found no place of repentance,23 although
he had sought it earnestly with tears. k
18. For ye are not come to a mountain that may be touched,1 and a
burning fire and whirlwind, and darkness and storm,24
19. And a sound of a trumpet, and a voice of words, which those
who heard, excused themselves that the word might not be spoken to
them. 20. For they did not endure that which was said :m And if a beast
touch the mountains it shall be stoned !n
21. And so terrible was the sight, Moses said: I am affrighted and
trembling.25 •
22. But ye are come to Mount Sion,26 and the city of the living God,
the heavenly Jerusalem, and the company of many thousands of angels,
23. And the Church of the first-born,270 who are written in heaven,28
s "lie addresses them as racers, champions, and warriors. See how he arms them, how he urges them
-ml" Idem.
19 The figure is taken from a rough, uneven road, on which, if aman who is somewhat lame walk, his lame
ness is increased: whilst by moderate exercise on a smooth road, an incipient lameness from paralysis might
gradually disappear, by the strengthening of the limb. "Make straight the path for thy feet, and all thy
ways shall be established. Decline not to the right hand, nor to the left: turn away thy foot from evil."
Prov. 4 : 26, 27.
39 The verb implies the watchfulness of one placed in authority, although it is here applied to the faithful
generally. 34 The scandalous sinner, especially the apostate, is compared to a noxious root, whose infection spreads
through the grouDd.
33 The latter term only is applied to Esau, who acted rashly and profanely in parting with his birthright,
to which the privileges of priesthood were then attached. " Where does it appear," asks St. John Chrysos
tom, " that Esau was a fornicator ? He does not say that he was such, but this is mentioned in opposition to
holiness: the term profane seems to regard him."
21 He could not persuade his father to repent of having given the blessing to Jacob.
"* Allusion is made to Mount Sinai, where the law was delivered.
24 These words are not elsewhere recorded. They express undoubtedly the feeling of Moses.
39 The mountain was a figure of the Church.
24 Under the figure of the first-born, the favored servants of God are designated.
29 From the custom which prevailed of enrolling the names ofthe first-born of the Israelites in a register,
the apostle takes occasion to speak of Christians as enrolled in heaven.
' P. " lest that which is healed be turned out of the way."
6 G. P. "the Lord." * K°m. 12 : IS.
i Gen. 25 : 33. * Gen. 27 : 38.
1 Exod. 19 : 12 ; 20 : 21. "> Exod. 19 : 13.
" G. P. " or thrust through with a dart." V. — MSS. critics.
° G . P. '• to the general assembly and church of the first-born." V. critics.

750 HEBREWS XIII.
and to God, the Judge of all, and to the spirits of the just made per
fect, 24. And to Jesus, the mediator of the New Covenant, and the sprink
ling of blood, which speaketh better29 than Abel.
25. See lest ye refuse Him who speaketh. For if they escaped not
who refused Him who spake on earth,30 much less we who turn away
from Him who speaketh to us from heaven.31
26. Whose voice then shook the earth : but now He promiseth, say
ing : Yet once more ; and I will shakep not only the earth, but the
heaven also.q
27. And in saying : Yet once, He declareth the removal of things
that are shaken, as of things done, that those which are not shaken may
remain. 28. Therefore receiving an immovable kingdom, we have1 grace, by
which we may serve God acceptably with fear and reverence.
29. For our Gods is a consuming fire.32

CHAPTER XIII.
HE EXHORTS TO THE PRACTICE OI" VARIOUS VIRTUES, ORDERING THEM TO GUARD
AGAINST STRANGE DOCTRINE, REMINDING THEM OP THE ALTAR AND VICTIMS OP THE
OLD AND NEW TESTAMENTS, AND ADMON1SHI.NG THEM TO OBEY THEIR PRELATES.
HE BEGS THEM TO PRAY FOR HIM, AS HE DOES FOR THEM, AND CONCLUDES WITH
SALUTATIONS. 1. Let fraternal love abide [in you].a
2. [And] hospitality do not forget :b for by means of this some, una
wares, entertained angels.0
3. Remember the prisoners, as, if bound with them,1 and those who
suffer,2 as being yourselves also in the body.3
4. Let marriage4 5ed honorable in all, and the bed undefiled. For
fornicators and adulterers God will judge.5

5

29 " If blood speaks, much more He who being slain, yet Lveth." St. Chrysostom.
80 God giving the law on Sinai.
31 He speaks from heaven through His messengers.
32 God is likened to this element on account of his power, justice, and majesty. He will punish prevarica
tors speedily and awfully.
1 As if you were iu their situation. - Christians maltreated and oppressed.
5 And liable to the like visitation. 4 Let the marriage bed be kept free from defilement.
8 Condemn — puuish. " Since marriage is allowed, the fo.n cator is justly punished, the adulterer is justly
subjected to punishment." St. Chrysostom.
P G. P. "I shake." V. A. C. critics. q >ggeus 2 : 7.
' G. P. "lotus have." V. MSS. Ath. ¦ Deut. 4 : 24 ; supra 10 : 27.
» G. P.— b Rom. 12: 13; 1 Pet. 4:9.
t Gen. 18 -2; 19:2.
a P. " Marriage is honorable in all." The context shows that it is directive.

HEBREWS XIII. 751
5. Let your manners be without covetousness,6 being content with the
things which ye have : for He hath said :° I will not leave,7 nor forsake
thee.f 6. So that we may confidently say : The Lordg is my helper : I will
not fear what man shall do to me.
7. Remember your prelates,8 who have spoken to you the word of
God : whose faith follow, considering the end of their course.9
8. Jesus Christ11 yesterday, and to-day : and the same forever.10
9. Be not led away' with various and strange doctrines. For it is
excellent to establish the heart with grace,11 not with meats which have
not profited those who walked in them.12
10. We have an altar, whereof they who serve the tabernacle,13 have
no right to eat.
11. For the bodies of those beasts, whose blood is brought into the
sanctuary, for sin,14 by the high priest, are burned without the camp.k
12. Wherefore Jesus also, that He might sanctify the people through
His own blood, suffered outside the gate.15
18. Let us then go forth to Him outside the camp, bearing His re
proach.16 14. For we have not here a permanent city, but we seek that17 which
is to come.1
15. Through Him therefore let us offer always to God a sacrifice of
praise,m that is the fruit18 of lips celebrating His name.
6 "He does not tell them to possess nothing, but to guard against covetousness: that is. let the mind be
free, let the disposition of the heart show wisdom : but we show it if we seek not superfluity, if we look only
for what is needful." Idem.
4 Tuis promise was addressed to Josue as leader of the people, to encourage him by the assurance ot Di
vine support. The apostle applies it to each of the faithful assuring him that God will not fail to supply his
wants. 9 Leaders, like officers o. an army. This appellation suited James, the apostle, John, Barnabas, and Silas
who labored especially among the Jews of Palestine.
9 Their exemplary conduct to the end— the martyrdom which some endured.
10 The doctrines of faith are consequently unchangeable: the motives for virtuous.action, which influenced
the first believers, remain always in full force.
11 To look for salvation through the grace of Christ.
" The legal distinction ot meats was of no avail. " He points to those who were introducing the observ
ance of the distinction of meats : for all things are purified by faith : we need therefore faith, not meats."
St. Chrysostom.
49 Those who continued in the observance of the Jewish rites as obligatory and saving, had no share in the
Christian sacrifice.
" Sin offerings. " Fulfilling the figure.
18 Suffering contumely and persecution willingly or His sake. The apostle intimates that the Jews should
forsake their rights, in order to go forth to Christ.
11 The heavenly Jerusalem is meant.
18 According to the usage of presenting fruits and other gifts.
e G. P. " but." V. A. D. Jos. 1 : 5.
E Ps. 117 : 6.
a G. P. " the same yesterday, and today, and forever."
i G. P. " carried about." TrepupipsaSs, V.TesAxWQspsoSe. A. B. C. D. critics.
k Lev 16 : 27. Micheas 2 : 10.
•a Ps. 69 : 32.

752 HEBREWS XIII.
16. And do not forget to do good and to impart : for with such sacri
fices19 God is well pleased.
17. Obey your prelates, and be subject to them. For they watch,20"
as having to give account for your souls, that they may do this with joy,
and not grieving :21 for this is not profitable for you.
18. Pray for us : for we trust, that we have a good conscience,22 being
willing 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.23
20. And may the God of peace, who brought again from the dead the
Great Shepherd of the sheep, our Lord Jksus Christ," in the blood of
the everlasting covenant,24
21. Make you perfect in all good,p that ye may do His will : work
ing in you what is well pleasing in His sight, through Jesus Christ, to
whom is glory forever and ever. Amen.
22. And I beseech you, brethren, suffer the word of comfort.25 q For
I have written to you in few words.26
23. Know ye that ourr brother Timothy is set at liberty : with whom
(if he come shortly) I will see you.
24. Salute all your prelates, and all the saints. [The brethren] of
Italy27 salute you.
25. Grace with you all. Amen.s
 •  I 
18 Works of charity are spiritual sacrifices highly acceptable to God.
20 St. Chrysostom remarks: " He watches, his life is exposed, he is liable to be punished for your sins, and
he iB exposed to this constant fear on your account, whilst you are indifferent ahd buBy with trifles, and un
willing to obey."
31 It is a strong expression of the grief of Christian prelates for the loss of souls.
91 The sincerity of his desires to do what was right according to God, emboldened him to ask their prayers
for his success in all his undertakings.
29 He was probably already liberated from prison.
21 The effects of His redemption continue through all time, and eternity.
34 He alludes to the prejudice entertained against him, and calls his word3 few in referenco to the weighty
-matters, which be had rapidly reviewed.
39 Considering the importance of the matters treated.
71 Already Christians were found in various parts of Italy. The apostle probably had left Rome.
a B. P. "for your souls." V. A, Lachmann.
o G. P. — V. B. MSS. p Q. p. -(- "work."
9 P. " exhortation." r G. P. — A. C.
• G. P. " Written to the Hebrews from Italy, hy Timothy." MSS. vary.

PREFACE
TO THE EPISTLE OF ST. JAMES.

The letters of James, Peter, John, and Jude, are styled Catholic,
which term was applied to this collection as distinguished from the epis
tles of St. Paul. They are also called canonical, because they are con
tained in the canon of inspired writings. Some doubts indeed were
entertained for a long period as to the canonical character of the epistle
of James, the second of Peter, the second and third of John, and the
epistle of Jude, although, as Eusebius attests, they were recognized by
the generality of ecclesiastical writers. Their authority is now fully
admitted, not only by Catholics, who receive with unqualified submission
the definition of the Council of Trent, but by Protestants generally.
Luther did not hesitate to style the epistle of James a letter of straw,
because its doctrine on the necessity of good works militated against
his favorite theory of justification by faith alone. However, he has not
been followed in this point by Protestants generally, who, with Calvin,
receive as Divine all the books which Catholics include in the canon of
the New Testament. The doubts of some fathers and ¦ local churches
concerning their inspiration, could not prevent the Church from declar
ing it on the testimony of ancient tradition, of which several convincing
evidences exist, especially her own general usage and oral teaching.
St. Jerome attests, that although it was alleged that this letter was
published in the name of James by some unknown writer, it had gradu
ally in the progress of time won for itself authority. This must be as
cribed to the Providence which watches over the Church, and enables
her to guard in its integrity the deposit of revelation.
The author of this letter was James, son of Alpheus, the cousin of
our Lord, in Scripture styled His brother, one of the apostles, known
as James the Less, the first bishop of Jerusalem, a man of great sanctity
of life, of whom Hegesippus, a writer near the apostolic times, quoted
by St. Jerome, says : " He was holy from his mother's womb; he drank
no wine or strong liquor ; he ate no meat ; he never was shorn ; nor
did he use ointments nor the bath: he alone was allowed to enter the
48

754 PREFACE.
Holy of Holies ; he did not use woollen, but linen garments ; he alone
entered the temple, and prayed for the people so frequently that his
knees were thought to be as hard as those of a camel." Josephus also,
L. 20, Antiq. c. 8, relates, that in the interval between the death of
Festus, Governor of Judea, and the arrival of his successor, Albinus,
Ananus, the high priest, having called a council, condemned him with
some others to be stoned.
This epistle was always recognized by the Christians of Syria, who,
from their local position, were most likely to know its authority. It is
contained in their ancient translation of the sacred books. Origen also
speaks of James as one of the evangelical trumpeters, of whom a letter
remains. St. Ignatius, the martyr, in his epistle to the Ephesians, and
St. Clement of Rome, writing to the Corinthians, availed themselves of
its contents. Since the fourth century, it has been numbered in all the
catalogues of Scripture, as of unquestionable authority. It was written
at Jerusalem probably about the year 62, when the wars and seditions
among the Jews, which brought on the destruction of the city, had be
gun. The sacred writer is thought to allude to these, and to threaten
his unbelieving countrymen with the calamities which soon overtook
them. Some think that this letter was addressed to the Jews generally ;
but it was specially devoted to correct errors beginning to prevail among
converts from Judaism, concerning the sufficiency of faith, which were
maintained apparently on the authority of St. Paul, whose writings were
perversely interpreted. St. Augustin observes : " Since this opinion
had at that time arisen, the other apostolic letters of Peter, John, James,
and Jude, are particularly directed to this end, to establish beyond a
doubt that faith without works is of no avail."1
1 L. de Fide et Operibus, c. 14.

THE CATHOLIC EPISTLE

JAMES THE APOSTLE.

CHAPTER I.
HE TEACHES THE UTILITY OP TEMPTATIONS, AND THAT WISDOM SHOULD BE ASKED WITH
CONFIDENCE PROM GOD. GOD DOES NOT TEMPT, AND IS NOT THE AUTHOR OF SIN,
BUT FROM HIM EVERT GOOD GIFT PROCEEDS. HE EXHORTS THEM TO BE SWIFT TO
HEAR, BUT SLOW TO SPEAK, AND SLOW TO ANGER. IT IS NOT SUFFICIENT. TO HEAR
THE TRUTH, UNLESS IT BE REDUCED TO PRACTICE. HE STATES WHEREIN TRUE AND
UNDEFILED RELIGION CONSISTS.
1. James, a servant of God and of the Lord Jesus Christ, to the
twelve tribes which are scattered abroad,1 greeting.
2. My brethren, count it all joy, when ye fall into various trials :2
3. Knowing that the trying of your faith worketh3 patience."
4. And patience hathb a perfect work,4 that ye may be perfect and
entire, failing in nothing.
5. But if any of you need wisdom,5 let him ask of God, who giveth to
all6 abundantly," and upbraideth not :r and it shall be given him.

1 To all Jews, but especially converts from Judaism, whether in Judea, or scattered among the nations.
After the return from the Babylonian captivity, the Jews were found in great numbers in the chief cities of
the world.
3 Lit. "temptations." Trials or persecutions to which Christians were exposed on account of the faith.
The converts from Judaism were everywhere persecuted by the Jews.
3 Gives occasion to the exercise of patience.
4 It is an exhortation to perseverance. Patience, in order to be crowned, must continue to the end. He
who after much suffering becomes disheartened, loses his reward. " Let us bear," says St. Augustin, " what
ever God will have us bear, since like a good physician He knows what pain we may endure with advantage
for the healing and cure of our souls." Sermo de Urbis excidio, c. 8.
9 To direct him in all things appertaining to salvation.
9 God giveth freely to all who ask with earnestuess.
1 Men often lessen the value of their gifts by the reproaches which accompany them. They are weary of
being importuned. God delights in bestowing.
> Rom. 8:3. b G. P. "let patience have." « Rom. 12 : 8; 2 Cor. 9 : 11, 13.

756 JAMES I.
6. But let him askd in faith,8 nothing wavering:9 for he who wavereth,
is like a wave of the sea, which is driven with the wind, and tossed.10
7. Therefore let not that man think that he shall receive anything
from the Lord.
8. A double-minded11 man is inconstant in all his ways.
9. But let the lowly brother glory in his exaltation :12
10. And the rich man in his humiliation,13 because he shall pass away,
as the flower of the grass :e
11. For the sun riseth with a burning14 heat,f and parcheth the grass,
and the flower thereof faileth, and the beauty of the shape thereof
vanisheth: so also the rich man shall wither in his ways.15*
12. Blessed is the man who suffereth trial;16 for when he hath been
proved, he shall receive the crown of life, which Godh hath promised to
those who love Him.
13. Let no man when he is tempted say, that he is tempted by God :
for God is not tempted by evil :" and He tempteth18 no man.
14. But every man is tempted by his own lust,19 being drawn away
and allured.
15. Then lust, when it hath conceived,20 bringeth forth sin : but sin,
when completed, bringeth forth death.21
16. Do not err [therefore], my beloved brethren.
17. Every excellent gift and every perfect gift is from above,22 coming
down from the Father' of lights,23 with whom is no change, nor shadow
of alteration.24
¦ With a firm belief of the Divine power and goodness ; and with confidence.
9 We cannot doubt of the readiness of God to hear our supplications, when they are in conformity with
His supreme counsels : we should confidently expect to obtain wisdom, as far as this is identified with prac
tical knowledge of our eternal interests. The earnestness with which the sacred writer exhorts to prayer
corresponds with the great love of prayer which distinguished James the just.
10 This is a beautiful image of an inconstant mind.
11 Hesitating what to ask, or what course to pursue. l3 In the dignity of the Christian character.
13 The rich man should fix his attention on the uncertainty and shortness ofhis tenure, since he is soon to
be confounded with the poorest. If he be brought low for the faith, he should rejoice.
14 " It is a known fact," says Trollopo, " that a dry and burning east wind often blows up in hot climates
at sunriBe." " His pursuits.
16 It is here understood of persecution for the faith, or of severe afflictions.
17 God is not tempted to evil, and consequently He does not tempt others. To solicit others to sin implies
personal corruption.
18 God makes trial of the fidelity of his servants, as when He commanded Abraham to sacrifice Isaac, but
does not impel any man to sin.
43 " Against this vice we ask for medicinal aid from Him who can heal all our infirmities, not by destroy
ing our nature, but by restoring it to its integrity." St. Augustin, De Continentia, c. 7.
20 When consent is given to the first motions of nature towards evil.
34 Not only the external act, but the free consent of the will, brings death to the soul.
32 Par from impelling us to evil, God bestows great and excellent gifts. This line is an hexameter verse.
33 Creator of the luminaries in the heavens, and source of the light by which the soul is enlightened. Seve
ral astronomical terms are employed.
31 The light of God suffers no diminution, nor obscuration. He is light itself.
i Matt. 7:7; 21 : 22; Mark 11 : 24 ; Luke 11 : 9 ; John 14 : 13 ; 16 : 23, 24.
« Eccl. 14 : 18 ; Isaiah 40 : 6 ; 1 Peter 1 : 24. f Matt. 20 : 12.
g Prov. 2:7; Jer. 10 : 28.
h G. P. " the Lord." A. B. V. 4 MSS. Syr. i Ps. 125 : 7 ; Jer. 4 : 23.

JAMES I. 757
18. For of His own will25 He hath begotten us by the word of truth,
that we may be some first-fruits of His creatures.26
19. Ye know,k my dearly beloved brethren. And27 let every man be
quick to hear,1 but slow to speak, and slow to anger.28
20. For the anger of man worketh not29 the justice of God.
21. Wherefore casting away all uncleanness, and abundance of malice,
receive with meekness the ingrafted30 word, which can save your souls.
22. And be ye doers of the word,m and not hearers only, deceiving
yourselves. 23. For if any man is a hearer of the word, and not a doer, he is
like to a man beholding his natural countenance in a glass :
24. For he beholdeth himself, and goeth away, and presently for-
getteth what kind of a man he was.31
25. But he who looketh into" the perfect law of liberty,32 and con-
tinueth in it, not becoming a forgetful hearer, but a doer of work, this
man shall be blessed in his deed.
26. If any man0 think himself religious, not bridling his tongue,33 but
deceiving his heart, this man's religion is vain.
27. Religion pure and undefiled with God and the Father,34 is this :
to visit orphans and widows in their tribulation35 [and] to keep oneself
unspotted from the world.35

95 By His gracious counsel He bestowed light on us.
26 This may be understood of the early Jewish converts.
34 The apostle wishes every one to be ready to hear the word of truth.
39 Under the severest provocation of persecution. M Is not consistent with the Divine law.
30 Implanted in their souls by the ministers of Christ.
« As one sees himself in a mirror, so should the Christian view his conduct with the aid of the gospel, and
wash away his stains.
31 The Christian law frees us from the tyranny of our passions.
33 Indulging in expressions of wrath, and other sinful language.
94 With Him who is God and Father.
36 The exercise of charity is among the most charming fruits of piety.
39 Purity of life must accompany it.
t G. P. " Wherefore." V. B. C. ' Prov. 17 : 27.
¦n Matt. 7 : 21, 24; Rom. 2:13. a 1 Pet 1 : 12.
o G. P. "among you." V. — MSS. critics.

758

JAMES II.

CHAPTER IL
HE ADMONISHES THEM NOT TO BE INFLUENCED BT HUMAN RESPECT, FOR WHOSOEVER
VIOLATES ONE COMMANDMENT OF THE LAW IS A TRANSGRESSOR OF THE LAW : HE
EXHORTS THEM TO DEVOTE THEMSELVES TO WORKS OF MERCT; SHOWING THEM THAT
MAN IS JUSTIFIED BT WORKS, FOR, FAITH WITHOUT WORKS IS DEAD.
1. My brethren, have not the faith of our Lord Jesus Christ of
glory1 with respect* of persons.2
2. For if a man with a golden ring,3 in splendid4 attire, come into
your assembly,5 and a beggar also enter in mean dress,
3. And ye fix your eyes on him who is clothed with the splendid robe,
and say to him : Sit thou here comfortably: but say to the poor man :
Stand thou there ; or sit under my footstool f
4. b Do ye not judge7 within yourselves, and are8 ye not become judges
of unjust thoughts ?9
5. Hearken, my beloved brethren, hath not God chosen the poor of
this world, rich in faith, and heirs of the kingdom,10 which God hath
promised to those who love Him ?
6. But ye have dishonored the poor man. Do not the rich oppress
you by power,11 and drag you before the judgment-seats?12
7. Do not they blaspheme the good name, which is invoked on you ?13

1 Our glorious Lord.
3 Hold not faith in bondage, by human respect, carrying social distinctions into religion, "wherein all are
equal. 3 Golden rings were worn by men in station.
4 White was the color of the official robes of public officers, as also of the robes worn by candidates for office.
* Lit. " synagogue." It was natural to apply the term to the assemblies of Jewish Christians, since it
simply denotes a collection of men, or an assembly.
G Any treatment which is calculated to wound wantonly the poor, is repugnant to the law of Christ. At
tention to the rich, when not accompanied with neglect or disregard of the poor, is not sinful: but in the
house of God, and in exercises of religion, wealth and splendor of dress should not make us forget the com
mon claims of Christian brotherhood. It is a grievous sin to observe this distinction in the administration
ofthe sacraments, to which all equally have a strict right, and in conferring ecclesiastical offices, wherein
merit should be principally, if not exclusively regarded. " We must not suppose it to be a slight sin," says
St. Augustin, " to hold the faith of our Lord Jesus Christ with respect of persons, if we refer the difference
of standing and sitting to ecclesiastical honors. For who can bear that a rich man be chosen for the seat of
honor in the church, whilst a poor man, more learned and holy, is set aside." Ep. 29.
1 Do you not make distinctions ?
9 The negation is often understood in the latter clause, when it has been already expressed.
9 He reproaches them with making these distinctions, to the prejudice of Christian equality, when disputes
arose between the poor and the rich.
10 This disposition of Providence is still manifest.
11 Do they not abuse their power to oppress ?
12 The rich Jews and heathens were foremost in denouncing the followers of Christ.
11 The name of Christ, from which they were called Christians.
» Ley. 19 : 15; Deut. 1 : 17; 16 : 19; Pror. 24 : 23; Eccli. 42 : 1.
b Kal P. + « then." V. A. B. C. Syr. Cyr. Al.

JAMES II. 759
8. If, however, ye fulfil the royal14 law according to the Scriptures :
Thou shalt love thy neighbor as thyself,0 ye do well :
9. But if ye have respect to persons,* ye commit sin, being reproved
by the law as transgressors :
10. And whoever .shall keep the whole law," yet offend in one thing,
is guilty of all.15
11. For He who said : Thou shalt not commit adultery, said also,
Thou shalt not kill. Now if thou do not commit adultery, but if thou
kill, thou art a transgressor of law.
12. So speak, and so act, as about to be judged by the law of liberty.16
13. For judgment without mercy is to him who hath not shown mercy :
and mercy exalteth itselF above judgment.17
14. What shall it profit, my brethren, if a man say that he hath faith,
and have not works ? can faith save him ?
15. And if a brother and sister be naked, and need daily food,
16. And one of you say to them : Go in peace, warm yourselves, and
eat plentifully ; but give them not. the things which are necessary for
the body, what shall it profit ?g
17. So faith also, if it hath not works, is dead in itself.18
18. But some man will say : Thou hast faith, and I have works.
Show me thy faith without11 works,19 and I will show thee my faith by4
works. 19. Thou believest that there is one God : thou doest well : the devils
also believe,20 and tremble.
20. But wilt thou know, 0 vain man, that faith without works is
dead? 21. Was not Abraham our father justified by works, when he offered
up Isaac his sonk on the altar ?

u This was a classical mode of expressing what was excellent. See the Menon of Plato, quoted by Wet
stein. The apostle applies it to the law of the Supreme King. " Unless yon attain to perfection in these
things, and love your neighbor, and do good, you will not be royal," says Clement of Alexandria, with refer
ence to this text. Strom. I. 6.
14 He forfeits Divine favor, and is liable to eternal punishment. His guilt, however, is not equally great as
that of the general delinquent.
18 The Divine law, which frees us from tho factitious distinctions of society, and inspires us with compas
sion for the poor.
" The exercise of mercy towards our fellow-man prevails over the justice of God, provoked by our sins.
" As benevolence which is not exhibited in acts is of no avail, 60 faith unaccompanied by works is un
availing. It is styled dead, because it does not give life to the soul. " IIow great is their delusion who pro
mise themselves eternal life in virtue of a dead faith I" St. Augustin, De Tide et Operibus, § 23.
18 The apostle challenges him who claims Divine favor for faith and works separately, to prove that he has
faith apart from works. They can indeed exist apart ; but they are not effectual for salvation unless united.
39 Not with Divine faith, but from an experimental sense of Divine justice in their own punishment.
"What can be said more brief, more true, more striking?" St. Augustin, ubi snpra.
c Lev. 19 : 18 ; Matt. 22 : 39 ; Mark 12 : 31 ; Bom. 13:9; Gal. S : 14.
i Supra 2:1. » Matt. S : 19.
f G. P. " rejoiceth against." s 1 John 3 : 17.
1" G. P. + "thy." V. A. B.Syr. i G. P. + " my." V. 68, Corb. It. * Qen. 22:9.

760

JAMES III.

22. Seest thou that faith wrought with his works, and by his works
faith was made perfect?21
23. And the Scripture was fulfilled, which saith : Abraham believed
God,1 and it was accounted to him as justice, and he was called the
friend of God.
24. Do ye see that a man is justified by works, and not by faith
only ?
25. In like manner also, was not Eahabm the harlot justified by
works,22 having received the messengers, and sent them out another
way? 26. For as the body without the spirit is dead, so also faith without
works is dead.23

CHAPTER III.

HE ENUMERATES THE EVILS OF THE TONGUE, WHICH IT IS MOST DIFFICULT TO GOVERN
PROPERLY, AND HE STATES THE DIFFERENCE BETWEEN EARTHLY AND HEAVENLY WIS
DOM. 1. Be not many1 teachers,11 my brethren, knowing that ye receive1*
greater judgment.2 c
2. For in many things we all offend.3 If any one offend not in
speech,4 he is a perfect man. He can also bridle the whole body.
31 From the example of Abraham, which St. Paul had used, it appears evident that St. James wrote to cor
rect the erroneous inferences which some had deduced from it. Paul insists that Abraham was justified by
faith, not by works, that is, by no natural work, but in -virtue of his belief in tbe Divine promise. St. James,
nevertheless, ascribes his justification to works, inasmuch as these were the fruits and evidences of faith.
St. Paul maintains that justification is a gratuitous act of Divine mercy, wholly supernatural, and beyond
human merit : St. James teaches that the faith by which we are justified, must be evinced by works. In
this there is no contradiction.
33 These kind acts were the results of her belief that God was with the Israelites. She had been an idola
tress, in which sense some understand the term : probably also a courtesan : yet she was struck with the
wonders which God had wrought in behalf of the Israelites, and she doubtless felt penitent for her sins.
73 This is a forcible image of the unprofitable character of such faith. It may, however, be true faith, that
is, a supernatural assent to revealed truth, although it be not available to salvation. " The apostle," as Mac-
knight remarks, " by the term dead, does not mean a faith not real."
1 Ee dissuades them from eagerness to assume tbe office of Christian teachers, on account of the increased
responsibility attached to it. This admonition was especially necessary, in consequence of the eagerness of
the Jewish converts to become teachers, in order to inculcate the legal observances.
2 The apostle means that we shall have to give a stricter account ; but this does not necessarily imply con
demnation. "A most severe judgment shall be for those who bear rule." Wisdom 6 : 6.
3 "On account of these and such like sins (the having of lawsuits), and others of a lesser kind, which con
sists in offences in speech or thought, since the apostle James acknowledges that in many things we all
offend, we must daily pray to the Lord, and say : Forgive us out trespasses." St. Augustine, De Fide, Spe, et
Charitate, o. 78.
4 "Who is it that hath not offended with his tongue?" Eccl. 19 : 17.
i Gen. 15 : 6 ; Rom. 4:3; Gal. 3:6. m Josue 2 : 4.
* Matt. 23 : 8; 1 Tim. 1:7. fa G. P. "we shall receive."
« P. " condemnation."

JAMES III. 761
3. But if4 we put bits into the mouths of horses, that they may obey
us, and we turn about their whole body.
4. Behold also ships, which are so great, and driven by strong winds,
are turned round with a small helm, whither the motion of the pilot di-
recteth. 5. So also the tongue is indeed a little member, and boasteth greatly.0
Behold what a fire kindleth a great forest !f
6. And the tongue is a fire, a world of iniquity.5 g The tongue is
placed among our members, which defileth the whole body,6 and in-
flameth the wheel of our birth,7 being set on fire by hell.8
7. For every nature of beasts, and birds, and serpents, and of other
things,11 is tamed, and hath been tamed by mankind :9
8. But the tongue no man can tame :10 a restless1 evil, full of deadly
poison. 9. With it we bless Godk and the Father ; and with it we curse men,
who are made in the likeness of God.
10. Out of the same mouth proceedeth blessing and cursing. These
things, my brethren, ought not so to be.
11. Doth the fountain send forth from the same orifice sweet and
bitter water ?
12. Can a fig-tree, my brethren, produce grapes,1 or a vine figs ? So
neither can salt water produce sweet water.11 m
13. Who is among you a wise and learned12 man ? Let him by good
conduct show his work" in the meekness of wisdom.
14. But if ye have bitter zeal, and there be0 strife in your hearts, do
not glory, and lie against the truth.
15. For this is not wisdom coming from above ; but earthly, sensual,
devilish. 16. For where jealousy and strife are, there is inconstancy and every
evil work.
17. But the wisdom which is from above,13 first indeed is chaste, then

9 It is the instrument and cause of numberless sins.^ e By the sins which it occasions.
T Our life is as a wheel put in motion by our tongue. 8 The devil.
9 All animals are tamed, or overcome by man. 10 Perfectly, so as to be secure against its temerity.
44 The mineral waters of Palestine are alluded to.
43 Skilled in Divine things— endowed with religious knowledge.
13 " Search all heathen antiquity," Macknight gives the challenge, " and see whether it can produce any
i G. P. " behold." V. A. B. G. Tischendorf.
« G. P. " a little fire." V. A. B. C Chrys. Lachmann.
I P. "matter." v\nv. It may be translated in either way.
e G. P. + " so is." V. A. B. versions, critics.
l> G. P. "things in the sea." V. "cseterorum ;" possibly cetorum.
¦ Gr. P. " unruly." V. A. B. Lachmann.
k G. P. V. B. "the Lord." ' G. P. "olive berries."
m G. P. " So can no fountain both yield salt water and fresh."
» G. P. "works." "Q.P.—

762 JAMES. IV.
peaceable, modest, easy to be persuaded, [consenting to the good], full
of mercy, and good works, without judging,14 without feigning.
18. And the fruit of justice is sown in peace for those who make
peace.15

CHAPTER IV.
tVE MUST NOT OBEY OTJR LUSTS, BDT WE MUST RESIST THE DEVIL, DRAW NEAR TO GOD.
AND CHERISH MUTUAL LOVE, LEAVING THE UNCERTAIN EVENTS OF LIFE TO DIVINH
TROVIDENCE. 1. Whence are wars and contests1 among you ? Is it not hence ?
from your lusts, which war in your members ?
2. Ye covet, and ye have not : ye kill,2 and envy, and ye cannot ob
tain : ye fight and war, and ye have not, because ye ask not.3
3. Ye ask and receive not, because ye ask amiss, that ye may spend
it on your lusts.4
4. Adulterers,5" know ye not, that the friendship of this world is
inimical to God ? Whoever, therefore, will be a friend of this world,
becometh an enemy of God.
5. Think ye, that the Scripture saith in vain : The spirit6 which
dwelleth in youb coveteth to envy ?7
6. But He giveth greater grace.8 Wherefore he saith : God resisteth
the proud, and giveth grace to the humble.
7. Be ye therefore subject to God, and resist the devil, and he will
flee from you.9

sentiments more noble, or more simply and beautifully expressed, than those contemplated in this chapter,
and indeed throughout the whole of this epistle."
" Not discriminating unjustly — not practising human respect.
ls They who act peaceably, shall enjoy peace hero. They may, indeed, be tossed about and persecuted, but
in patience they shall possess their souls.
1 The apostle uses these terms for strife of every kind. He may be understood of the seditious and bloody
contests which already began to agitate tbe nation.
fl If the letter was addressed to the Jews generally, rthe terms may be literally understood ; otherwise the
apostle may use them in a mitigated sense.
3 He intimates, that by prayer they might obtain many temporal advantages, which they unsuccessfully
sought to secure to themselves by violence.
4 When we ask for temporal goods for wicked ends, we need not hope to obtain them. Our petitions for
them, even when prompted by no evil design, must always be conditional, namely, as far as they may' be
profitable to our soul.
s It is here taken metaphorically for those whose hearts are prostituted to the world.
9 The Divine Spirit who sanctifies the soul.
7 The words are nowhere found. The apostle shows the incompatibility of the love of the world with the
love of God, by reference to the Scripture, which declares that God is a jealous God.
8 God bestows grace freely, that we may love Him, and rewards our love by new gifts.
B This assurance should console those who are tempted.
a G. P. -f- " and adulteresses." A. B. the other term. V. Syr. Lat. fathers. /
b G. P. " in us." Bom. 8 : 9.

JAMES IV.

763

8. Draw nigh to0 God, and He will draw nigh to you. Cleanse your
hands, ye sinners ; and purify your hearts, ye of double mind.10
9. Be afflicted, and mourn, and weep : let your laughter be turned
into mourning, and joy into sorrow.11
10. Humble yourselves in the sight of the Lord, and He will exalt
you.d 11. Detract not one another, brethren. He who detracteth his
brother," or judgeth his brother, detracteth the law, and judgeth the
law.12 But if thou judge the law, thou art not a doer of the law, but a
judge. 12. There is one Lawgiver and Judge,f who can destroy and save.6
13. Buth who art thou, who judgest thy neighbor ?13 1 Behold now
ye who say : To-day, or to-morrow, we will go into such a city, and
spend there a year, and we will traffic, and make money :u
14. Whereas ye know not what shall be on the morrow.
15. For what is your life ? It is ak vapor13 which appeareth for a
while, and then vanisheth away : instead of your saying : If the Lord
will ; and : If we be alive, we will do this, or that.16
16. But now ye exult in your boastings. All such exultation is evil.
17. To him, therefore, who knoweth to do good, and who doeth it
not, it is sin.

10 Sinners and those of double mind are the same: tbey whose heart is divided between God and the world.
The cleansing of the hands contains an allusion to tbe custom of washing the hands before entering the
temple. The worshipper of God should have his hands free from blood, and from every defilement of sinful
actions. 11 By humiliation and sorrow for sin God is appeased.
13 Severe language unjustly used towards another, and rash judgment, imply a condemnation of tbe law
of charity, which forbids them.
13 Man, being sinful, ought to be slow to condemn a fellow-sinner. Being short-lived, he ought also to be
humble and compassionate.
" The extreme confidence with which these calculations were made is rebuked, although it was not a
grievous sin.
ls " In no author, sacred or profane, is there a finer image of the brevity and uncertainty of human life
than this given by James." Macknight.
16 These precise words need not be expressed ; but a sentiment of dependence on the Divine will should he
cherished.

= Prov. 3 : 34; 1 Pet. 5 : 5. Sept.
i 1 Pet. 5 : 6.
' G. P. — V. MSS. versions, critics
•> G. P. — V. critics.
k G. yap. P. " even."

e G. P. "and." V. A. B.
e G. P. invert.
i G. P. " another." V. A. B.

764 JAMES V.

CHAPTER V.
HE THREATENS WITH SEVERE VENGEANCE THE RICH WHO OPPRESS THE POOR, AND EX
HORTS THE* POOR TO PATIENCE. SWEARING MUST BE SHUNNED. THE SICK ARE TO
BE ANOINTED WITH OIL BY THE PRIESTS, AND SINS ARE TO BE CONFESSED TO ONE
ANOTHER. THE PRAYER OF THE JUST MAN IS EFFECTUAL: THOSE THAT ARE IN
ERROR ARE TO BE RECLAIMED TO TRUTH.
1. Come now, ye rich, weep and howl, for your miseries, which shall
come upon you.1
2. Your riches are corrupted ; and your garments are moth-eaten.
3. Your, gold and silver are cankered :2 and their rust shall be for a
testimony against you,3 and like fire it will consume your flesh.4 Ye
have treasured up for yourselves [wrath]a for the last days.
4. Behold the hire of the laborers, who have reaped down your fields,
which hath been fraudulently kept back by you,5 crieth : and their cry
hath entered into the ears of the Lord of hosts.6
5. Ye have feasted on the earth,11 and ye have fed your hearts with
delights,7 on the day of slaughter.
6. Ye have condemned and" put to death the just one,8 and4 he re
sisteth9 you not.
7. Be patient, therefore, brethren, until the coming of the Lord.10
Behold the husbandman waiteth for the precious fruit of the earth, bear
ing patiently till he receive the early and latter ram."
8. Be therefore ye also patient, and strengthen your hearts, for the
coming of the Lord is at hand.12
1 These may be understood of reverses of fortune, or of punishments hereafter : but with greater proba
bility, of the calamities which their seditions should soon bring down on them.
3 The perishable nature of wealth is pointed out : the readers are reproached with hoarding up their gar
ments and money.
3 Because they placed their affections on a thing so corruptible.
4 Solicitude about riches wastes the flesh, as rust spreads. Gold does not rust, but it contracts a greenish
appearance. Wealth testifies against its owners, who neglect to fulfil the duties which justice and charity
demand. 8 This crime is committed even by those who nominally pay workmen, but in a way not to give them the
fair recompense, as when they are forced to take it out in goods at high price.
6 Enormous sins seem to invite tbe vengeance of God.
4 This is understood of days of sacrifice, which were times of great festivity. The rich freely indulged in
banqueting. 8 This seems to refer to Christ, in whose death many of them had a share. Cruelty to the poor man par
takes of the malice of that crime.
9 Christ opposed no resistance to His persecutors. The rich oppress the poor, who cannot easily resist.
18 At death.
11 The early rain was that which fell soon after the seed had been sown ; the late rain brought it to ma
turity. 13 It is understood of the manifestation of the power of Christ in the destruction of Jerusalem.
. G. P. — from Rom. 2 : 6.
b G. P. •+¦ " and been wanton." V. connects it with what follows : " with delights."
o G. P. — and. 'IP.-

JAMES V. 765
9. Murmur not, brethren, one against another, that ye may not be
judged.0 Behold the Judge standeth before the door.
10. Take, brethren, for a pattern of endurance,f [labor], and patience,
the prophets who spake in the name of the Lord.
11. Behold we account blessed those who endured.8 Ye have heard
of the patience of Job, and have seen the end13 of the Lord, that the
Lord is merciful and compassionate.
12. But above all things, my brethren, swear not,14 neither by heaven,
nor by the earth, nor by any other oath.h But let your speech be : yea,
yea : no, no ; that ye may not fall under judgment.'
13. Is any of you afflicted ? Let him pray. Is he cheerful in mind ?
Let him sing.
14. Is any man sick15 among you ?k Let him call in the priests16 of
the Church, and let them pray over him, anointing him with oil in the
name of the Lord :
15. And the prayer of faith shall save17 the sick man, and the
Lord will raise him up :18 and if he be in sins,191 they shall be forgiven
him. 16. Confess, therefore,™ your sins" one to another, and pray one for
another, that ye may be healed: for the continual0 prayer of a just man
availeth much.
17. Elias was a man like to us subject to infirmity :p and he prayed
earnestly that it might not rain on the earth,20 and it rained not for
three years and six months. q
18. And he prayed again : and the heaven gave rain, and the earth
gave its fruit.
19. Myr brethren, if any of you err from the truth, and any one con
vert him,

18 The recompense which He bestowed on him in the end.
14 This prohibition is restricted to oaths made without necessity. Several oaths are found in the writings
of the apostles.
" It denotes entire debility, and is used of mortal sickness.
18 Lit. "presbyters." The Greeks assemblefceveral priests for this occasion.
tT This term, although sometimes used concerning bodily relief, strictly denotes grace and salvation.
" The verb may be understood of restoration to health, or of improvement in spirits.
43 It is equivalent to an assurance that the sins of which ho is guilty shall be pardoned. This supposes
repentance on his part.
39 On the land of Israel.
e G. P. " condemned." V. critics. ' P- " suffering affliction."
g G. P. " endure." V. A. h Matt. 5 : 34.
i P. " condemnation."
t John 11 : 1 ; Acts 9 : 37. 1 G. P. " if he have committed sins."
m G. P. — V. A. B. Lachmann. ¦> 0- P- " faults." V. A. B.
o p. "effectual." V. Bloomfield.
p bpaiawaSfis. V. " similis nobis passibilis." q 3 Kings 17 : 1 ; Luke 4 : 26.
r G. P. — V. A. B. versions.

766 JAMES V.
20. He should know,8 that he who converteth a sinner from the error
of his way, shall save his21* soul from death, and cover a multitude of

21 The soul of the convert is saved through his instrumentality.
" The zealous man covers a multitude of the sins which the convert had committed ; and his zeal obtains
for himself pardon of his own sfns. This is understood of him who has abandoned sin, and afterwards
undertakes to reclaim others. The sins forgiven him on his repentance, are more fully obliterated in con*
sideration of his zeal.
» G. P. « let him know." B. " know ye." * G. P. — V. A.

PREFACE
TO THE FIRST EPISTLE OF ST. PETER.

St. Jerome, in his catalogue of ecclesiastical writers, says : " Simon
Peter, son of Jonas, of the province of Galilee, of the town of Bethsaida,
the brother of the apostle Andrew, and prince of the apostles, after he
had been bishop of the church of Antioch, and had preached to the con
verts from Judaism scattered throughout Pontus, Galatia, Cappadocia,
Asia, and Bithynia, in the second year of Claudius, went to Rome to
oppose Simon Magus, and there occupied the priestly chair during
twenty-five years, down to the last, that is the fourteenth, year of Nero,
by whom he was crowned with martyrdom, by crucifixion, his head being
downwards, and his feet above, since he considered himself unworthy to
be crucified after the same manner as his Lord. He wrote two epistles,
which are styled Catholic : the second of which is denied by many to be
his, as its style is different from that of the other  Being buried
at Rome on the Vatican hill, -he receives the veneration of the whole
city." The period when this letter was written cannot be fixed with certainty.
Hug assigns it to the eleventh year of Nero. The common opinion is,
that it was written from Rome, which is understood to be designated by
the name of Babylon, as in the Apocalypse ; but the critic just men
tioned, contends that a symbolic appellation cannot be admitted in a
letter, although it be used in a book professedly symbolical. He sup
poses that it was written from Babylon in Asia, or its neighborhood,
where there may have been a body of Christians, converts from Judaism.
The object of this epistle is to prepare the faithful for great trials
and persecutions which impended, by urging them to the practice of the
virtues which become the professors of the Gospel. Its style plainly
marks the writer as a native of Judea, familiar with its scenery, and
with the history of the people of God. The sentiments which it incul
cates are most sublime, and its tone is full of dignity. It is, as Grotius
avows, worthy of the pen of the prince of the apostles.

THE FIEST EPISTLE

OF BLESSED

PETER THE APOSTLE.

CHAPTER I.
HE GIVES THAKKS TO GOD FOR THEIR CALL TO THE FAITH, AND TO ETERNAL LIFE,
WHICH, HOWEVER, IS TO BE ATTAINED THROUGH MANY TRIBULATIONS, CONCERNING
WHICH THE PROPHETS HAVE FORETOLD. HE EXHORTS THEM TO PURITY OF LIFE,
THEY HAVING BEEN REDEEMED BY THE BLOOD OF CHRIST.
1. Peter, an apostle of Jesus Christ, to the elect1 sojourners2 dis
persed" through Pontus, Galatia, Cappadocia, Asia,3 and Bithynia,
2. According to the foreknowledge1" of God4 the Father, by sanctifi
cation5 of the Spirit, for obedience,6 and sprinkling of the blood0 of
Jesus Christ,7 grace and peace be multiplied to you.
3. Blessed* be the God and Father of our Lord Jesus Christ, who,
according to His great mercy hath regenerated us unto a lively hope,
through the resurrection of Jesus Christ from the dead,
4. To an inheritance incorruptible, and undefiled, and unfading, pre
served in heaven8 for you,0
5. Who are guarded by the power of God by faith unto salvation,
ready to be revealed in the last time.
6. In which ye will greatly rejoice,' though now for a short time ye
must be afflicted by various trials :
1 Called to the faith. 3 Jews who had settled in the various places.
9 Proconsular Asia, namely, Phrygia, Mysia, Caria, Lydia, and the sea-coast generally, of Asia Minor.
' As He foreknew and mercifully decreed. ' By the sanctifying influence of the Divine Spirit.
" Of faith.
4 They were sanctified by the application of His atonement. As those who sought to be purified from legal
defilements were eager to receive the prescribed aspersions, so we are eagerly to seek the application of His blood.
8 No earthly happiness is promised to Christians. The Jews looked for a temporal kingdom : the Chris
tian's hopes are directed towards heaven.
» James 1:1. b Acta 2 : 23 ; Eph. 1 : 6, 11.
e Exod. 24 : 8 ; Numb. 31 : 23. d 2 Cor. 1:8; Eph. 1 : 3.
e V«t. P. V. B. C. critics. ' G. P. "ye rejoice:" also v. 8. V. Bloomfield.
49

770 first peter i.
7. That the trial of your faith9 much more precious than gold8 (which
is tried by fire) may be found unto praise, and glory, and honorh in the
revelation10 of Jesus Christ ;
8. Whom not having seen, ye love : in whom also ye believe,11 though
ye see Him not : yet believing12 ye rejoice with joy unspeakable, and
full of glory,
9. Receiving the end of your faith,13 the salvation of souls.
10. Of which salvation the prophets, who prophesied14 of the grace
which was to be in you, have inquired and searched diligently :15
11. Searching into what or what manner1 of time16 the Spirit of
Christ17 might signify in them : foretelling the sufferings of Christ,
and the glory18 that should follow :
12. To whom it was revealed, that not for themselves, but for youk
they ministered those things, which are now announced to you, by those
who have preached the gospel to you,1 the Holy Spirit being sent down
from heaven,19 on whomm the angels desire to look.20
13. Wherefore gird up the loins of your mind,21 be sober, hope per
fectly for the grace which is offered to you, at the revelation of Jesus
Christ,22 14. As obedient children, not fashioning yourselves to the former
lusts in your ignorance j23
15. But as He who hath called you is holy, be ye also holy in all
your conduct :n
16. Because it is written : Ye shall be holy,0 for I am holy.
17. And if ye call him Father, who without respect of persons"

» By persecution.
10 When Christ shall reveal Himself to each one at the close of his career, or to all at the last day.
11 Thc'love of believers is excited by the love of Christ, for His benefits represented to them by faith.
42 Continuing steadfast in faith.
42 Believers have in prospect salvation, as the racers have tbe goal and prize.
14 The appeal to the prophecies was specially suited for converted Jews, to show them that the events
which had marked the history of Christ, bad been distinctly foretold.
" Diligently considered, and accurately stated under the light of the Holy Spirit.
16 Under what circumstances — in what Btato of things.
11 The Spirit who spoke in the prophets, was tho Spirit of Christ.
18 His resurrection and ascension — the spreading of His gospel.
19 His gifts being imparted to enable them to proclaim the mysteries.
29 The angels desire thoroughly to penetrate the great mysteries accomplished in the Person of Christ onr
Eedeemer, which transcend the angelic capacity.
21 Keeping under restraint the sensual inclinations.
32 The glory which shall be conferred, when Christ shall be finally manifested.
39 When you were ignorant of Christ.
6 G. P. + " that perisheth." & G. P. invert. V. A. B.
i Gen. 49 : 10; Dan. 9 : 22. k G. P. "for us." V. A. C. G. versions, critics.
1 ev. P. " with." V. A. B. Lachmann.
ni lis a. P. " which things." Critics, sis o. V. "in quem."
n P. " manner of conversation." Infra 18. o Lev. 12 : 44 ; 19:2; 20 : 7. G. P. " be ye." V. A. B. C.
P Deut. 10 : 17; Rom. 2 : 11; Gal. 2 : 6.

first peter ii. 771
judgeth according to the work of each one, walk in fear in the time of
your sojourning :
18. Knowing that not with corruptible things, gold or silver, ye were
redeemed from your vain manner of life handed down from your fa
thers :u "-
19. But with the precious blood of CnRlST,r as of a lamb, spotless
and undefiled :
20. Who indeed was foreknown, before the foundation of the world,25
but manifested in the last times for you,
21. Who through Him do believe in God, who raised Him from the
dead,26 and gave Him glory, that your faith and hope might be in God :
22. Having purified your souls in the obedience3 of charity,' by the"
love of the brotherhood, with a sincere" heart, love one another earnestly :
23. Being born again not of corruptible seed,27 but of incorruptible,
by the word of God, who liveth and remaineth forever :
24. For all flesh is as grass : and all its gloryw as the flower of grass :x
the grass is withered, and its flower is fallen away.
25. But the word of the Lord abideth forever. And this is the word,
which hath been preached to you.

CHAPTER II.
AVOIDING ALL DISSIMULATION, THE REGENERATE BELIEVERS, WHO ARE a CHOSEN RACE,
ALTHOUGH THEY WERE FORMERLY AN ABJECT PEOPLE, SHOULD APPROACH CHRIST,
THE LIVING STONE. HE EXHORTS THEM AS PILGRIMS TO ABSTAIN FROM ALL WORLDLY
DESIRES, TO OBEY SUPERIORS, AXD TO BEAR AFFLICTIONS IN IMITATION OF CHRIST.
1. Therefore laying aside" all malice, and all guile, and hypocrisy,
and erivy,1' and all slanders,
2. As new-born babes, desire rational0 guileless milk,1 that ye may
grow thereby unto salvation f
34 As Jews, they had acted in accordance with Pharisaical traditions, which regarded external observance*,
not connected with BOlid virtue. 3i The object of an eternal decree.
39 Christ, as man, is distinguished from the Deity, although He is truly God.
21 As in natural conception.
1 Sincere and pure doctrine. The milk is called reasonable, that is, intellectual and spiritual ; guileless
also, without any corrupting admixture.
q H.rpairapa otirtv. V. " patemas traditionis."
r ICor. 6: 20; 7 : 23; Heb. 9 : 14; 1 John 1 : 7; Apoc.l : 5.
s G. P. " the truth."
IG.P.+ " through the Spirit" V. A. B. C. versions, critics.
« G. P. + " unfeigned." V. " simplici." ' G. P. " pure." V. A. B.
w G. P. " the glory of man." V. MSS. versions, critics.
x Eccli. 1* : 18 ; Isai. 40 : C ; James 1 : 10.
a Rom. « : 4 ; Eph. 4 : 22 ; Coloss. 3:8; Heb. 12 : 1.
*> G. P. plural. c \oyimv- P. " of the word."
<• G. P. — V. A. B.C. critics.

772 first peter ii.
3. If yet ye have tasted, that the Lord is sweet,
4. To whom approaching as to a living2 stone, rejected indeed by
men,3 but chosen of God, and honored :
5. Ye also as living stones are built up, a spiritual house,4 a holy
priesthood,5 to offer up spiritual sacrifices,6 acceptable to God through
Jesus Christ.
6. Wherefore" the Scripture containeth : Behold I lay in Sion a chief
corner-stone, chosen, precious : and whoever believeth in Him shall not
be confounded.
7. To you therefore who believe will be the honor :7 .but to those who
believe not, the stone which the builders rejected, the same is made
the head of the corner :
8. And a stumbling-stone, and a rock of scandal to those who stumble
at the word, and do not believe/ whereunto they are also set.8
9. But ye are a chosen race,9 a royal priesthood,10 a holy nation," a
purchased people:12 that ye may declare the virtues13 of Him, who hath
called you from darkness to His admirable light :
10. Who8 in time past were not a people, but now are the people of
God : who had not obtained mercy, but now have obtained mercy.
11. Dearly beloved,1" I beseech you as strangers and pilgrims14 to ab
stain from carnal lusts, which war against the soul,
12. Having your conduct good among the Gentiles ; that wherein
they slander you as evil-doers, considering you by your good works,
they may glorify God in the day of visitation.15
13. Be ye therefore subject to every human creature16' for God's"
sake : whether to the king, as excelling :17
3 The figurative meaning is manifested by this epithet.
3 As builders cast aside a stone unfit tp be used, so the Jews rejected Christ.
4 A society connected by religious ties.
'- The collection of the faithful is consecrated to the Divine worship.
'¦ Not animals, but their own sentiments, affections, and good works.
T The stone is honored by believers.
a He intimates that unbelievers are placed by Divine permission in the position which they occupy. He
wishes to instruct us that unbelief is wisely permitted, and that it becomes subservient to the high counsels
of God.
9 Called mercifully to the faith.
40 Made priests and kings to God, consecrated and ennobled by His grace.
11 By their profession and by the sacraments.
12 Purchased at the .price ofthe blood of Christ.
13 Perfections, mercies, favors,
14 These interest themselves but little in the affairs of the countries through which they pass. The Chris
tian should not suffer his affections to be engrossed by transitory pleasures. Some consider that the apostle
particularly refers to the situation of these Jewish converts, who were sojourning in heathen countries.
" In affliction, when He punishes them.
10 To every authority constituted by men ; to every man in the order of society.
11 The Koman emperor.
e G. P. " also." V. MSS. critics.
I Ps. 117 : 22; Isaiah 8 : 14; Matt. 21 : 42; Acts 4 : 11.
g Osee 2 : 24; Bom. 9 : 25. o Rom. 13 : 14; Gal. 5 : 16.
i Eom. 13 : 1. k G. P. " the Lord's."

first peter ii. 773
14. Or to governors, as sent by him18 for the punishment of evil-doers,
and for the praise19 of those who do well :
15. For so is the will of God, that doing well ye may put to silence
the ignorance of the foolish men.20
16. As free,21 and not having liberty as a cloak for maliciousness, but
as servants of God.
17. Honor all :22 love the brotherhood :l fear God : honor the king.
18. Domestics,23 be subject"1 in all fear to masters,24 not only to the
good and gentle, but even to the froward.
19. For this is praiseworthy, if for conscience towards God a man
endure afflictions, suffering wrongfully.25
20. For what glory is it, if, when ye are punished for faults, ye bear
it ? But if doing well ye suffer patiently, this is acceptable before God.
21. For to this ye are called : because Christ also suffered for us,"
leaving to you" an example,24 that ye should follow in the steps of Him,
22. Who committed no sin,p nor was guile found in His mouth :
23. Who when He was reviled, reviled not: when He suffered,
threatened not, but delivered Himself up to him who judged Him un
justly :27
24. Who Himself bare our sins* in His own body on the tree, that
we, being dead' to sins, should live to justice : by whose stripes ye are
healed. 25. For ye were as sheep going astray, but are now converted to the
Shepherd and Bishop of your souls.

" In an absolute monarchy all authority flows from the sovereign.
43 Reward, encouragement.
39 Who represented the Christians as regardless of the publie authorities.
31 Christian freedom consists in exemption from sin, and from the mere caprice of men : it does not exempt
us from the obligations imposed by lawful authority.
33 Who are in power.
39 Servants born in the house, and thus belonging to the family from their birth, are so styled.
34 Despots— that is, having entire control.
39 To bear with fortitude and patience punishment of crimes against the laws, does not merit praise from
men: but God accepts the humiliation of the sinner, who adores Divine justice exercised against him by the
public authority, or by those on whom he is dependent.
98 The apostle applies a practical lesson to those whom he addresses.
" Pilate. 1 Kom. 12 : 10. "> Eph. 6:5; Col. 3 : 22; Titus 2 : 9.
n B. v/icav. P. V. Scholz.
» V. c. 1. Slav. CyriL Damasc. TheophyL Cyprian, Tertull.
p Isaiah 53 : 9. 1 Isaiah 53 : 5; 1 John 3 : 5.
r Rom. 6 : 2, 11.

774 first peter hi.

CHAPTER III.
HE TREATS OF THE CONDUCT TO BE OBSERVED BT MARRIED PEOPLE TOWARDS EACH
OTHER: HE EXHORTS TO THE PRACTICE OF VARIOUS VIRTUES, AND TO BEAR AD
VERSITY, AFTER THE EXAMPLE OF CHRIST : AND STATES THAT WE ARE SAVED BY
BAPTISM, LIKE THOSE WHO WERE SATED IN THE ARK OF NOE.
1. In like manner1 also let wives be subject" to their husbands, that
even if any do not believe the word, they may be gained without the
word by the conduct2 of the wives,
2. Considering' your chaste conduct in fear :3
3. Whose adorning let it not be that which is outward,0 the plaiting
of the hair, or the wearing of gold, or the putting on of garments ;4
4. But the hidden mand of the heart,5 in the incorruption6 of a quiet
and meek8 spirit, which is of great price in the sight of God.
5. For after this manner formerly even the holy women, who trusted
in God, adorned themselves, being in subjection to their own husbands.
6. As Saraf obeyed Abraham, calling him lord :7 whose8 children
ye are, as long as ye do well,8 and fear no trouble.
7. Ye husbands, in like manner dwell with them, according to know
ledge,9 giving honor10 as to the weaker female vessel,11 as being also
heirs together of the grace of life,12 that your prayers be not hindered.13
8. Finally be ye all of one mind, sympathizing, loving the brother
hood, merciful, [modest], humble :h
9. Not rendering evil for evil,1 nor insult for insult ; but on the con-

1 The apostle now addresses married persons.
3 The whole manner of life and conversation.
3 In the fear of God.
4 These external ornaments are not absolutely forbidden.
9 Man is here taken for individual character or disposition. A Christian woman should chiefly study to
adorn her heart with virtue.
6 The unfading ornament. Splendid garments, golden ornaments, braided locks, all decay — virtue is im
perishable. 1 This style of address was conformable to Oriental usage.
8 By doing good they became entitled to be regarded as her children.
9 Men are supposed to be more fully instructed in the Christian rules.
10 Treating with regard. It may have reference to conjugal duty.
11 Woman is here spoken of under this image, which is elsewhere applied to man.
13 The knowledge that women share with men the gifts of grace and salvation should determine husbands
to treat them respectfully. Under heathenism they were degraded instruments of pleasure. Christianity
presents them as the honored members of Christ, co-heirs of life.
13 The relations of husband and wife should be so regulated by religion, that the duties of piety may not
be neglected. a Eph. 5 : 22 ; Coloss. 3 : 18. G. P. " ye wives, be in subjection."
& Supra v. 12. c 1 Tim. 2 : 9.
i Rom. 7 : 22. e G. P. invert.
< Gen. 18 : 12. g 1 Cor. 7 : 5.
« G. P. " courteous." V. A. B. C. i Prov. 17 : 13; Rom. 12 : 17 ; 1 Thess. 5 : 15.

first peter iii. 775
trary, blessing,k for to this ye are called, that ye may inherit a bless
ing.14 10. For let him who will love life,1 and see good days, refrain his
tongue from evil, and his lips that they speak no guile :
11. Let him turn away from evil,m and do good : let him seek peace,
and pursue it :
12. For the eyes of the Lord are on the just, and His ears are open
to their prayers : but the countenance of the Lord is on those who do
evil. 13. And who is there, who can hurt you, if ye be zealous" for good?15
14. But if also ye suffer something for justice, blessed are ye.° And
fear not their terror,16 and be not troubled.
15. But sanctify Christ the Lordp in your hearts, and be always
ready to satisfy17 every one who asketh of you a reason of the hope
which is in you ;
16. Butq with meekness and fear, having a good conscience, that
wherein they slander you as evil-doers, they who falsely arraign18 your
good conduct in Christ may be confounded.
17. For it is better (if the will of God so ordain) that ye suffer for
well doing, than for doing ill.
18. Because Christ also diedr once for our6 sins, the just for the un
just, that being dead in the flesh, but quickened in spirit,19' He might
present us to God.
19. Wherein also He went and preached to those spirits in prison :w
20. Who had been sometime incredulous," when they looked forward
to the long-suffering of God21 T in the days of Noe, when the ark was
abuilding : in which few, that is, eight souls, were saved by water/

14 God will crown with blessings those who desire blessings for their enemies.
ls The injuries which are suffered in a good cause turn to our spiritual advantage.
49 The threats of the wicked.
" Tbe most unlettered Christian ought to have a clear perception of tho chief motives which attach him
to the faith.
18 The term means falsely to inform against — to accuse maliciously.
13 Our Lord, although He succumbed to death for the expiation of sin, was full of life and activity, and con
tinued His work of evangelizing, in the regions of the dead.
39 The state of the departed is likened to that of prisoners.
21 God, with accustomed forbearance, awaited their repentance, giving them time to be converted, whilst
the ark was building. The antediluvian men are specified, without excluding those who came afterwards.
k G. P. + " knowing that." V. A. B. C. H. versions, critics.
1 Ps. 33 : 13. m Isaiah 1 : 16.
» G. P. "followers of." Titus 2 : 14. V. A. B. C. versions.
o Matt. 5 ; 10. P G. P. " the Lord God." V. A. B. C. Syr.
q G. P. — V. A. C. Syr. Supra 2:12. ' G. P. " suffered." V. A. C.
» Rom. 5 : 6; Heb. 9:18. G. P. — V. A. G.
I P. " by the Spirit." m/tviiart. V. critics. u P. " disobedient."
v G. P. " when once the long suffering of God waited." w Gen. 7 : 7 ;JVIatt. 24 : 37 ; Luke 17 : 26-.

776 first peter iv.
21. As* baptism, the antitype,22 now saveth youy also ; not the putting
away of the filth of the flesh,23 but the appeal24 of a good conscience to
God by the resurrection of Jesus Christ,25
22. Who is on the right hand of God [swallowing up death, that we
might be made heirs of eternal life"] : He being gone into heaven, having
subjected to Himself angels, and authorities, and powers.26

CHAPTER IV.
HE EXHORTS THOSE WHO HAVE BEEN REDEEMED BT THE DEATH OF CHRIST, TO CON
TINUE TO SHUN FORMER SINS: APPLT1NG THEMSELVES TO PRATER AND MUTUAL
LOVE, REFERRING ALL THINGS ALWATS TO THE GLORT OF GOD, AND REJOICING IF
IT BE NECESSART TO SUFFER ON ACCOUNT OF CHRIST.
1. Since Christ therefore suffered* in the flesh, arm yourselves also
with the same thought i1 for he who hath suffered in the flesh, hath
ceased from sins.2 b
2. That he may live the rest of the time in the flesh,3 no longer for
the lusts of men, but for the will of God.0
3. For the time past4 sufficeth" to have done the will of the Gentiles,4
for those who have walked in lasciviousness, lusts, excess of wine, revel
lings, banquetings, and profane acts of idolatry.
4. Wherein they think it strange that ye run not with them to the
same excess of riot, reviling you.

23 The corresponding objects — the reality, of which the ark was a type,
29 Not the material washing.
31 Lit. " the Questioning." In baptism we are saved, sanctified, and put in a state of salvation, not by the
mere corporal ablution, but by the sacrament received with proper dispositions. The direction of the con
science to God is by faith and sincerity in seeking grace.
39 The resurrection is the ground of our hope. We rise in baptism in virtue of the merits of Christ, who
raises us to spiritual life.
39 Christ triumphed over the rebel spirits of every kind. His throne is far above the heavenly spirits, how
ever exalted they may be.
1 That they must also suffer in the flesh.
3 Death implies the ceasing from sin : wherefore every Christian dying with Christ by baptism, should
cease from sin. " By this he shows that he belongs to Christ crucified, that is, suffering in the flesh, who
having crucified his carnal lusts by the Gospel, Hves well in his body." St. Augustin, de Fide et Operibus,
?15. 3 Being dead to sin, the Christian should live to God.
4 It is enough for us, he says, to have lived as heathens so long. Some of the Jews may have conformed to
heathenish practices, especially in sensual indulgence. They also participated indirectly in idolatry, by eat
ing idol-meats, and joining in various acts connected with the worship of idols.
* V. A. C. F. G. critics. P. " whereunto." y G. P. " us." V. A. Syr. Arm. Aug.
z Bengel says that this clause is not found before Augustin.
"6.I. + " for us." V. B. C. Lachmann. b G. P. " sin."
c Eph. 4 : 23. a G. P. " of our life." V. A. C. versions.
» G. P. + "us." V. A. B. versions.

FIRST PETER IV. 777
5. Who shall give an account5 to Him who is ready to judge the living
and the dead.
6. For on this account the gospel was preached to the dead also :6
that they might be judged indeed according to men in the flesh, but
might live according to God in spirit.
7. But the end of all things is at hand :7 be ye therefore prudent and
watch in prayers.
8. And above all things have constant [mutual] love among your
selves : for love covereth a multitude of sins.8 B
9. Be hospitable one to another11 without murmuring :'
10. Every one, as he hath received grace,k ministering the same one
to another, as good stewards1 of the manifold grace of God.
11. If any man speak, let him speak as the oracles of God : if any
man minister, let him do it as by the strength"1 which God supplieth :
that in all things God may be glorified through Jesus Christ : to whom
is glory and empire forever and ever. Amen.
12. Beloved, be not astonished at the fiery trial9 which happeneth to
you, as if something strange10 happened to you :
13. But rejoice inasmuch as ye partake11 of the sufferings of Christ,
that also at the revelation of His glory, ye may rejoice with exultation.
14. If ye be reproached for the name of Christ, happy shall ye be :
since what appertains to the [honor], glory," and power12 ° of God, and
His Spirit resteth on you.p
15. But let none of you suffer as a murderer, or a thief, or a slan
derer, q or a meddler with others' affairs/

5 They shall account for their evil deeds and false accusations.
u Christ our Lord announced to the imprisoned spirits their proximate liberation. The departed just had
in their lifetime been warned of tbe Divine judgments, and thus awakened to a sense of sorrow for their sins,
so that even when overtaken by chastisements, they were united in spirit with God.
1 This may be understood of tbe end of the life of each individual, who will have no further interest in
earthly scenes. The apostles did not imagine that the world would soon be at an end, since St. Paul
denies it in the second epistle to the Thessalonians.
8 Love conceals the many faults of the beloved.
9 Persecution, which rages like fire.
10 Unexpected. The Christian should expect persecution.
41 Those who suffer for the faith enter into close communion with Christ, whose sufferings they seem to
share, being assimilated to Him.
13 The gifts of God— His glory and power— sanctify Christian sufferers. His Spirit, glorious and powerful,
rests on them.
f P. "fervent." Ixrevri. g Prov. 10 : 12. G. P. " shall cover." V. A.
b Rom. 12 : 13 ; Heb. 13 : 2. i Phil. 2 : 14.
* Rom. 12 : 6. U Cor. 4 : 2.
444 P. "ability."
44 G. P. " the spirit of glory and of God resteth upon you."
» G. P. — V. A. Syr. critics.
P G. P. " on their part He is ill spoken of: but on your part He is glorified." V. — A. B. versions, critics,
q G. P. "evil-doer." V. maledicus, perhaps maleficus.
' P. " a busybody in other men's matters." V. " alienorum appetitor." Simon thinks that it may be so
understood.

778 first peter v.
16. But if as a Christian,13 let him not be ashamed : but let him
glorify God in this name.8
17. For it is time14 that judgment should begin at the house of God.
And if first with us, what shall the end be of those who do not believe
the gospel of God ?15
18. And if the just shall scarcely be saved, where shall the impious
man and the sinner appear ?'
19. Therefore let those also who suffer according to the will of God,
commend their souls16" to a faithful Creator in good deeds/

CHAPTER V.
HE ENTREATS .THE ANCIENTS TO FEED THE FLOCK OF GOD BY WORD AND EXAMPLE,
AND THE YOUNG TO BE SUBMISSIVE TO THEM : AND HE EXHORTS ALL TO ACT WITH
HUMILITY. ABANDONING THEMSELVES TO THE DIVINE CARE, AND RESISTING THE
DEVIL IN SOBRIETY AND FAITH.
1. The presbyters,1 therefore/ who are among you, I beseech, a fellow-
presbyter,2 and witness of the sufferings of Christ : as also a partaker3
of the glory which is to be revealed :
2. Feed the flock of God which is among you,4 overseeing5^ not by
constraint, but willingly6 according to God :* not for filthy lucre, but
cheerfully :
3. Nor as lording it over the portions,7 c but becoming a pattern4 of
the flock [from the heart].

13 This title was already given to the followers of Christ.
14 It is reasonable and right that chastisements should fall first on the members of the Church, to punish
their sins, and prove their zeal.
ls How severe will he their punishment 1 how awful their eternal state I *
16 God our Creator will take charge of those who suffer for His sake.
1 Bishops.
- Colleague in the episcopate. Although an apostle, and prince of the apostles, he styles himself the
colleague of those whom he addresses, as in truth he was, for the episcopal character is the same in all : the
fulness of the priesthood is common to all bishops, tbe difference between them regarding only jurisdiction
for the government of the Church.
3 In hope. 4 Intrusted to you.
8 Discharging the office of bishop.
e Tlie apostle exhorts bishops to discharge their office not through constraint, or a painful feeling of neces
sity, but freely and eagerly, from disinterested zeal.
T The faithful committed to each bishop are a lot or portion assigned to him.
B G. P. "on this behalf." V. A. B. versions, Lachmann.
t P. Prov. 11 : 31. u G. P. + " as." V. A.
v G. P. « in well doing." V. A. Syr. * G. P. — A. B.
b g, p. _ v. A. critics. e P. "heritage." V. " in cleris."
* G. P. " ensamples."

FIRST PETER V. 779
4. And when the chief shepherd shall appear, ye shall receive an un
fading8 crown of glory.
5. In like manner, young men,9 be subject to the ancients. And all6
insinuate' humility one to another, for God resisteth the proud,* but
giveth grace to the humble.
6. Humble yourselves, therefore, under the powerful hand of God,1'
that He may exalt you in the time of visitation :'
7. Casting all your care on Him, since He is careful of you.
8. Be sober and vigilant, for your adversary the devil, as a roaring
lion, goeth about, seeking whom he may devour :10
9. Whom resist strong in faith : knowing that the same sufferings
befall your brethren in the world.11
10. But the God of all grace, -who hath called youk to His eternal
glory in Christ Jesus, will perfect, confirm, and establish1 you, after
ye have suffered a while.
11. To Him be glory and empire forever and ever. Amen.
12. By Silvanus, the faithful brother, as I think,12 I have written
briefly to you : exhorting and testifying that this is the true grace of
God, wherein ye stand.13
13. The Church14 which is in Babylon,15 elected together with you,
saluteth you, and so doth Mark, my son.
14. Salute one another with a holy kiss :m Grace" to you all who are
in Christ Jesus. Amen.

s Amaranthine crown. It is here used as the image of celestial glory.
3 The term may be here understood ofthe laity generally, who stand in tho relation of children to parents
in the ecclesiastical economy.
10 By persecution.
11 The knowledge that others throughout the world remained unmoved amidst persecution, was calcu
lated to inspire courage.
'- This is a modest way of expressing strong conviction. The apostle was entirely persuaded of the in
tegrity of Silvanus.
13 Testifying to the Divinity of the Christian religion.
" The text has no term for church, but it is understood.
" Rome was thus styled, on account of its corruption, as the ancient writers agree. Many manuscripts
date this letter from Rome.
e G. P. " be subject." V. — A. Lachmann.
f G. P. " be clothed with." Rom. 12 : 10. s James 4 : 6.
h Ibid. v. 10. ' G. P. — V. A. Copt. Arab.
t G. P. " us." V. A. B. ' G. P. " settle." V. A. B. Syr.
m Of charity. » G. P. "peace."

P E E F A C E
TO THE SECOND EPISTLE OF ST. PETER.

This letter appears to have been written to the same persons to whom
the former was addressed, namely, to the converts from Judaism scat
tered abroad through various provinces of Minor Asia. " Behold," the
sacred writer says, "this second epistle I write to you."" It was written
probably a short time before the completion of his course by martyrdom,
under the conviction that the laying aside of his earthly tabernacle was
at hand :b with a view that they might have a memorial of his instruc
tions, to strengthen their faith. He strenuously exhorts them to prac
tise all the virtues, in order to insure their salvation, and an abundant
. reward. He alleges the confirmation of the doctrine of Christ by the
Father, on occasion of His transfiguration, of which Peter, with other
apostles, was an eye-witness : but at the same time he refers them to
the prophecies, with which, even before their conversion, they were fa
miliar, and which furnished them a more convincing proof than any
testimony, however credible. He takes occasion to put them on their
guard against false prophets and false teachers, who deny the Lord who
bought them, and introduce sects of perdition, adulterating the word of
God, and blaspheming the things which they know not. The vengeance
which their impiety provokes shall surely overtake them, as God pun
ished transgressors of old by the deluge, and the destruction of sinful
cities, not having spared even the angels who sinned. The pride and
corruption of these teachers of error are represented in the strongest
language, with the aid of the most striking imagery, and the state to
which they reduce themselves and others by apostacy, or by adultera
tion of the truth, is declared to be far worse than that from which they
were delivered, when they first came to the knowledge of our Lord and
Savior Jesus Christ. The apostle meets the chief objection of these
scoffers, taken from the apparent failure of the prophecies which regard
the punishments <rf the wicked, since all things continue in their course :
• Ch. 3 : 1. * Ch. 1 : 14.

782

PREFACE.

and he insists that before Godft, thousand years are but as one day, and
that His delay to execute His threats is in mercy, to give time of re
pentance. The day of justice, however, will finally come, and its sudden
manifestation will be accompanied with awful displays and changes on
earth and in the heavens. The faithful should, therefore, prepare, by
a holy life, for this great day, and regard the long-suffering of God as
directed to their salvation. Towards the end of this epistle, the sacred
writer mentions that St. Paul also had addressed them to this effect,
and observes that his epistles, as well as the other Scriptures, contain
many things hard to be understood, which the uninstructed and incon
stant wrest to their own perdition. He exhorts the faithful to stead
fastness and zeal, that they may advance in grace and knowledge, and
secure their salvation.
This epistle is especially calculated to strengthen faith, to inspire a
horror for heresy, and to stimulate the faithful to the exercise of virtue.
It should be often perused by those who languish in indifference, and
who neglect to practise those virtues, which are the fruits of a lively
faith, and without which we cannot expect to find entrance into the
heavenly kingdom. "Peter," says St. Augustin, "in his second epis
tle, exhorting to holiness of life and manners, and foretelling that this
world should pass away, and that new heavens are to be looked for, and
a new earth, which should be given over to the just for their dwelling, .
in order that they might thence learn how they should conduct them
selves to become worthy of that dwelling, knowing that from some
obscure passages of the apostle Paul, some had taken occasion to in
dulge a false security of salvation through faith alone, and to neglect
to live well, observed, evidently with reference to this error, that there
are some things in his letters difficult to be understood, which men per
vert, like the other Scriptures, to their own destruction ; whilst that
apostle entertained the same sentiments as the other apostles, about eter
nal salvation, which is not granted unless to those who live correctly."0
The doubts formerly entertained concerning the authenticity of this
epistle, on account of the difference of its style from that of the former,
have long since vanished. Critics discover unequivocal marks of the
identity of the author of both epistles, from the peculiar use of words and
phrases/ The alleged difference of style may be accounted for by the
fact, that the former epistle was an exhortation to pastors and to the
faithful, to the discharge of the duties incumbent on them respectively,
and to the exercise of the Christian virtues, whilst the second was chiefly
directed against destructive errors, which had sprung up in the mean

's L. Be Fide et Moribus, \ 22. ¦- See Hug, Einleitung, vol. 2, ' 178.

PREFACE. 783
time, and were spreading to an alarming degree among the professors of
Christianity. The tone of rebuke and denunciation is different from that
of instruction and exhortation. The letter of Jude, which was directed
against the same errors, and which was written probably before this,
may have served to give to this writing a peculiar turn of expression.
From passages of Theophilus, in his work addressed to Autolychus,
of St. Irenteus, and of St. Justin Martyr, it appears that this letter was
not unknown to them. It is also quoted by Origen, although he men
tions the question raised as to its authority. Eusebius makes a similar
statement, but later writers have quoted it with entire confidence, as an
inspired work from the pen of the prince of the apostles.

THE SECOND EPISTLE

OF BLESSED

PETER THE APOSTLE.

CHAPTER I.
HE EXHORTS THEM, THAT MINDFUL OF THE GREAT GIFTS WHICH THEY HAVE RECEIVED
FROM GOD, THEY SHOULD ADVANCE IN THE EXERCISE OF VARIOUS VIRTUES, THAT
ENTRANCE INTO THE KINGDOM OF THE LORD MAY BE AFFORDED THEM : HE SAYS THAT
HF. WILL SOON DIE, AND HE SHOWS THE CERTAINTY OF HIS TEACHING AS PROCEED
ING FROM CHRIST, THE TEACHER, WHOM THE VOICE OF THE FATHER AND THE PRO
PHETS HAVE COMMENDED TO US.
1. Simon Peter, a servant and apostle of Jesus Christ, to those who
have obtained equal" faith with us through the justice1 of our God andb
the Savior Jesus Christ.2
2. May grace and peace abound for you in the knowledge of God,
and of Christ0 Jesus, our Lord :
3. As all things are of His Divine power, which hath given what ap
pertained to life and piety3 through the knowledge of Him who hath
called us by His ownd glory, and virtue :4
4. By whom0 He hath given us very great and precious promises :
that by these ye may be made partakers of the Divine nature :5 shunning
that corruption* of lust which is in the world.

1 Grace and mercy.
3 Through His merits and atonement.
3 All things appertaining to eternal life and to piety have been given us by the Divine power, through the
knowledge of Christ.
¦* Virtue, when ascribed to God, is identical with perfection: it may here mean mercy, or goodness.
' No creature can partake of the Divine nature, which is simple and indivisible : but he who receives grace,
is thereby united with God, and so may be said in some sense to partake of the Divine nature.
» G. P. "like precious." V.Simon. _
' P. " of God and our Savior." V. " Dei nostri, et Salvatoris." The pronoun is not connected with Savior,
which has no article prefixed ; but cannot be rendered in English without it. Infra 2 : 20.
" c B. P. — V. A. versions.
ii G. P. " to glory and virtue." V. A. C. Syr. Did. Cyr. critics.
'G. P. "whereby." V. MS. Stephen. ' iv- P. "through." V. Syr.-
50

786 SECOND PETER I.
5. But8 using all diligence, add to1' your faith virtue, and to virtue
knowledge, 6. And to knowledge continence,61 and to continence patience, and
to patience piety,
7. And to piety brotherly love, and to brotherly love charity.7
8. For if these things be in you and abound, they will render you not
empty, nor unfruitful in the knowledge of our Lord Jesus Christ.8
9. For he who hath not these things is blind, and gropeth,k and for-
getteth that he was cleansed from his former sins.9
10. Wherefore the rather, brethren, be diligent by good works1 to
make your calling and election sure:10 for if ye do these things ye shall
not sinm at any time.
11. For so the entrance into the everlasting kingdom of our Lord
and Savior Jesus Christ will be afforded" you abundantly.
12. Wherefore I will begin0 to put you always in remembrance of
these things, although ye know them and are confirmed in the present
truth.11 13. But I think it meet, as long as I am in this tabernacle, to stir
you up by putting you in remembrance :
14. Knowing that shortly I must put off my tabernacle,12 as our Lord
Jesus Christ11 also hath shown me.13
15. But I will endeavor continually that ye may be able after my
departure, to keep these things in remembrance."
16. For we have not followed cunningly devised15 fables,11 when we
made known to you the power and presence16 of our Lord Jesus Christ,
but we were eye-witnesses17 of His Majesty.
17. For He received from God the Father honor and glory, when

9 It means self-control in regard to sensual enjoyments.
1 Divine love, or love of all mankind.
8 Without these virtues, the knowledge which faith gives is unavailing.
3 On condition of renouncing sin.
10 Our salvation becomes certain, as far as depends on us, by earnest application to the practice of virtue.
n It may signify that at the present time they are strong in faith.
42 Death is here compared to the taking down of a tent raised for temporary Bhelter on a journey.
13 This seems to refer to a special revelation. It is related by St. Ambrose, that Christ appeared to Peter,
when fleeing from Rome, and said : " I am going to Borne to be crucified." This was to inspire him with
shame for his timidity. He accordingly returned to the city, and suffered death by crucifixion. De Basilic^
non tradendis.
14 By inculcating them in his present epistle.
15 He alludes to the means adopted by false teachers.
10 The powerful presence — the glorious appearance.
n It is used of persons admitted to see secret mysteries.
s P. "and besides this." V. A. Ethiop. h Lit. "minister in."
i P. " temperance." k p. " cannot see afar off."
1 G. P. — V. A. Syr. versions, Lachmann. m P. " never fall." Lit. " stumble."
n P. " ministered to." Supra 5.
° G. P. "I will not be negligent." V. A. B. C. Lachmann.
P John 21 : 1-8. q 1 Cor. 1 : 17.

SECOND PETER II. 787
there came such a voice to Him from the excellent glory : This is My
beloved Son,1 in whom I am well pleased, hear ye Him.
18. And this voice which came from heaven we heard, when we were
with Him on the holy mount.
19. We have also the surer word of prophecy, to which18 ye do well
to attend, as to a lamp that shineth in a dark place, until the day dawn,
and the day-star arise in your hearts :10
20. Knowing this first, that no prophecy of Scripture" is of private
interpretation.20 21. For prophecy came not at any time by the will of man, but holy
men of God spake, moved21 by the Holy Spirit.

CHAPTER II.
FALSE PROPHETS WILL LEAD MANY ASTRAY, BUT THEY SHALL BE SEVERELY PUNISHED,
AS TBE WICKED WERE rUNISHED AT THE TIME OP THE DELUGE, AND AS THE SODOM
ITES WERE PUNISHED. THE APOSTLE INVEIGHS AGAINST TIIE CORRUPTION OF MEN,
WHOM HE DECLARES TO BE WHOLLY GIVEN UP TO LICENTIOUSNESS.
1. But there were also false prophets among the people, even as
there will be among you false teachers, who will bring in sects1 of per
dition, and deny the Lord who bought them : bringing on themselves
swift2 destruction.
2. And many shall follow their excesses," through whom the way of
truth will be dishonored :'
3. And through covetousness with feigned words, they will make

18 The prophecies were surer — accompanied with increased evidence — for the faithful, than they had been
for those_who lived before their accomplishment. They were a safer ground of appeal with Jews who ad
mitted the ancient Scriptures, but were not convinced of the authority of the apostles. They are not beie
compared with the testimony of tbe three apcstles, in reference to the manifestation ofthe Son of God in tl:e
flesh, but are referred to in support of the whole plan of redemption.
13 By studying the prophecies in connection with tbe events of the history of Christ, the faithful were
strengthened in faith : but when the day of eternity dawned on them, and Christ shone on them with bright
effulgence, they no longer needed the glimmering light of prophecy. Jews, inquirers into Christianity, found
in prophecy a light which shed a mild lustre, ever increasing, until Christ shone fully by faith in their hearts.
39 It is not to be interpreted capriciously by the reader, by his natural reason, as he might interpret ordi
nary books.
21 Borne forward. The prophets spoke under Divine impulse and guidance. All Scripture is included un
der the title of prophecy.
1 Destructive heresies, attended with eternal ruin.
3 It often happens that heresiarchs are visibly punished with speedy and remarkable deaths. Even if life
be prolonged, perdition may be termed speedy, because the longest life rapidly passes away.
t Matt. 17 : 5. * 2 Tim. 3 : 16.
a G. P. "pernicious ways." V. MSS. versions, critics. *> P. " shall be evil spoken of."

788 SECOND PETER II.
merchandise of you :3 whose judgment now a long time lingereth not,
and their destruction0 doth not slumber."
4. For if God spared not the angels who sinned, but with ropes cast
them down into hell and delivered them unto chains of darkness54 to be
tormented,6 e to be reserved to judgment;7
5. And spared not the old world, but preserved the eighthf man,s
Noe, a preacher of justice,9 bringing in the flood on the world of the
impious. 6. And reducing to ashes the cities of Sodom and Gomorra, con
demned them to be overthrown :g making them an example for such as
should act wickedly :
7. And delivered [from harm] just Lot, oppressed by the licentious
conduct of the wicked :
8. For in sight and hearing he was just : dwelling among those who
from day to day tortured10 his just soul with unlawful deeds.
9. The Lord knoweth how to deliver the pious from temptation:11
and to reserve the unjust for the day of judgment to be tormented :
10. And especially those who walk after the flesh in lust of defile
ment, and despise authority,12 bold, self-complacent, they fear not to
bring in sects,h blaspheming :
11. Whereas angels, who are greater in strength and power, do not
pass a railing judgment1 against eachk other.1
12. But these asm brute beasts, naturally made to be taken and de
stroyed,13 speak evil of these things which they understand not, and
shall perish in their own corruption,11

3 Make you subservient to their interests.
4 Divine justice often overtook them.
6 Such deep darkness as may be like a chain, from which the prisoner cannot escape. The language is
highly figurative, and is used to express the Divine sentence.
6 We cannot fully comprehend how spirits can be tortured : but the pain which tbe soul suffers from cor
poral infirmities or inflictions, may aid us to conceive it.
1 At the end of time Divine justice will be finally exercised on those spirits.
B Noe, with seven others of his own family, he being the eighth. Noe appears to have been eighth in the
series of heads of families from the creation : Adam, Abel, Beth, Enos, Enoch, Mathusalem, and Lamech.
9 Who by his conduct and warnings taught virtue.
10 This shows the extreme pain which Lot suffered from witnessing their crimes.
11 The fact just related is applied to persecuted Christians.
42 The magistracy.
13 Many brute animals are taken by the hunter, and destroyed for human food. Senseless men blasphem
ing Divine mysteries, which they do not comprehend, are likeued to such animals. The ruin in which
heretics involve themselves, corresponds to the destruction which overtakes the beasts.
c p. "damnation." i Job 4 : 18; Jude 6.
= G. P. — V. A. Syr. I Gen. 7:1.
E Ib. 19 : 24.
h G. P. " they are not afraid to speak evil of dignities.'' V. understands tolas of " opinions," sects : others
of " dignities." Jude 8.
i Zach. 3 : 2. k G. P. " them." V. MS. Stephen.
i G. P. + "before the Lord." V. A. Syr. critics. >» G. P. '• natural.'' V. A. B. C. critics.
» Jude 10.

SECOND PETER II. 789
13. And shall receive the reward of injustice,11 as they who count it
pleasure15 to riot in the daytime : spots and stains,16 abounding in de
lights," while they feast with you,
14. Having eyes full of adultery, and of unceasing sin.r Alluring
unstable souls, having the heart exercised with avarice,11 children of
malediction :
15. Forsaking the right way they have gone astray, having followed
the way' of Balaam of Bosor,17 who loved the wages of iniquity :
16. But was rebuked for his folly : a dumb brute speaking with man's
voice forbade8 the folly of the prophet.
17. These are fountains without water,' and clouds tossed by whirl
winds," for whom thick darkness is reserved/
18. For when they speak swelling words of vanity, they allure by
the lusts of the flesh, by lasciviousness1* those who for a while1 escape5"
such as live in error.
19. Promising them liberty, while they themselves are slaves of cor
ruption : for by whomsoever a man is overcome, he is also brought in
bondage.1 20. For if after they have escaped from the defilements of the world
by the knowledge of oura" Lord and Savior Jesus Christ, they are
again entangled therein, and overcome, bb their latter state is become for
them worse than the former. cc
21. For it had been better for them not to have known18 the way of
justice, than after they have known it, to turn backdd from the holy com
mandment, delivered to them.
22. For it happeneth to them according to the true proverb : a dog
is turned to his own vomit, and a sow that was washed, to her wallow
ing in the mire.66
" Suffering the consequences of iniquity, which they had sanctioned.
" Pursuing pleasure even iu broad daylight, whilst others seek it only in nocturnal darkness.
10 Such teachers of error are likened to spots and stains.
" This is thought to be a corruption of Beor.
,s This is especially understood of apostates, but it is applicable to all who fall back into vice. "What
better lot is promised in opposition to this most manifest truth, to those who have known tho way of justice,
which is Christ the Lord, and lead an abandoned life, than if they had never known it?" St. Augustin, De
Fide et Operibus, c. 24.
» P. " sporting themselves with their own deceivings." V. — B. Syr. Ar. Lachmann. Jude 12.
P G. P. " that cannot cease from sin." V. MSS. fathers. 1 P. " with covetous practices." V. MSS. critics.
r Jude 11. • Numb. 22 : 28.
t Jude 12. " <*¦ p- " bT a tempest."
v G. P. + "forever." V. B. Syr. Lachmann. w G. plural.
"G. P. "clean." V. A. B. Syr. critics. y G. P. " escaped." V. A. B.C.Syr.
z John 8 : 34 ; Bom. 6 : 16, 20. » G- p- — •
bb Heb. 6:4. c0 Matt- 12 : 45-
« G. P. — V. A. Syr. » Pr0T- 26 : n-

790 SECOND PETER III.

CHAPTER III.
ON ACCOUNT OF SOME SCOFFERS, WHO DENY THE SECOND COMING OF THE LORD, HE ES
TABLISHES THE FUTURE RENOVATION OF THE WORLD, WHEN THE LORD WILL COME
SOON AND UNEXPECTEDLY : AND HE WARNS THEM TO PREPARE FOR HIS COMING, AND
PRAISES THE WRITINGS OF PAUL, WHICH THE UNLEARNED PERVERT.
1. This second epistle, behold, I write to you, dearly beloved, in
which I excite by admonition your sincere mind :
2. That ye may be mindful of those words which I told you before,
from* the holy prophets and your* apostles,1 the commandments0 of" the
Lord and Savior.
3. Knowing this first, that in the last days scoffers will come2 in de
ceit,* walking after their own lusts,
4. Saying : Where is the promise,3 or His coming ?6 for since the
fathers slept, all things continue as from the beginning of creation.
5. For they are wilfully ignorant of this, that the heavens were first,
and the earth standing out of water, and by water, by the word of God :4
6. Whereby the world which then was, being flooded with water,
perished. 7. But the heavens which are now, and the earth, by the same word
are kept in store, reserved for fire unto the day of judgment, and of the
perdition of wicked men.
8. But, beloved, be not ignorant of this one thing, that one day with
the Lord is as a thousand years, and a thousand years as one day.
9. The Lord delayeth not His promise, as some imagine/ but for
your sake8 He is slow, 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 :h in which the
heavens shall pass away with great violence, and the elements shall be
melted with heat, and the earth, and the works that are on it, shall be
burnt up.

1 They should remember the prophecies explained to them, and the apostles who delivered to them the
commands of Christ : the prophecies uttered by holy men, and the commandment of Peter and his fellow-apostles.
3 " In mockery," or mocking. 3 Where is His coming as He promised!
4 The earth, which was first covered with water, was called forth as from its bosom, and acquired con
sistency, whilst the water still continued to flow in the channels which it made for itself.
a G. P. "by."
b G. P. " of us." Sherlock : " our." V. A. B. C. G. Th'eophylact.
c G. P. " the commandment."
i 1 Tim. 4 : 1 ; 2 Tim. 3:1; Jude 18. G. P. — A. B. C. Iv Cjiiraiyuovfj, versions, critics.
e Ezek. 12 : 27. f G. P. " count slackness."
e G. P. "to us-ward." V. A. versions, Lachmann.
n 1 Thess. 5:2; Apoc. 3 : 3 ; 16 : 15. G. P. + " in the night." V. A. B. versions, critics.

SECOND PETER III. 791
11. Since, therefore, all these things arc to be destroyed, what
manner of men ought ye to be in holy demeanor and piety,'
12. Expecting, and hastening to the coming of the day of the Lord,k
in which the heavens being on fire shall be dissolved, and the elements
shall be melted with the heat of fire ?'
13. But according to His promises we look for new heavens and a
new earth, in which justice dwelleth.6
14. Wherefore, dearly beloved, since ye look for these things, endea
vor earnestly to be found spotless and blameless before Him in peace.
15. And look on the long-suffering of our Lordm as salvation :8 as
also our beloved brother Paul hath written to you,7 according to the
wisdom given him,
16. As also in all the epistles, speaking in them of those things, in
which" are some things hard to be understood, which the unlearned and
unstable wrest, as also the other Scriptures, to their own destruction.
17. Ye therefore, brethren, since ye know these things beforehand,
take heed lest being led away by the error of the unwise,0 ye fall from
your own steadfastness.
18. But grow in grace and in the knowledge of our Lord and Savior
Jesus Christ. To Him be glory, both now, and unto the day of eter
nity. Amen.

* After the general conflagration at the end of time, the heavens and oarth will continue to exist in a more
permanent state. Vice being at an end, virtue will reign everywhere.
6 Directed to our salvation. ' In the letter to the Hebrews.
' G. plural. k G. P."ofGod." 1 Isai. 65 : 17 ; 67 : 22; Apoc. 21 : 1.
¦" Kom. 2:4. a A. B. refer to the epistles. o G. P. " wicked."

r R E F A C E
TO THE EPISTLES OF ST. JOHN.

The first epistle which bears the name of St. John, has been ascribed
to the apostle and evangelist of that name, from the earliest period, and
acknowledged to belong to the canon of Divine Scripture. Its style
and phrases bear a striking affinity to his Gospel, and it breathes the
same spirit of charity, which so eminently distinguishes this sacred
writer. The first chapter, compared with the exordium of the former
work, shows a mind full of the mystery of the Word, which from the
beginning was with God, and which became incarnate, that men might
be raised from their fallen state, and made the children of God. The
errors of the Gnostics and Phantasiasts, against this sublime mystery,
which already were broached, are denounced as antichristian, since
every one who is taught of God must adore His Son in the flesh, and
whoever denies either His Divinity, or His human nature, makes God a
liar, by contradicting the testimony which He has given of His Son.
The love which we owe to God in return for His infinite love, is to be
manifested in acts of beneficence to our brethren, since we in vain flatter
ourselves that we love Him, whom we do not see, if we refuse to obey
His commandment to love one another. Of this apostle it is related,
that, in his old age, he was carried to the church to address the faithful,
and that he contented himself with repeating : " My dear children, love
one another." When asked to give them some other instruction, he
replied: " This is the commandment of the Lord, and it is sufficient that
you fulfil it." This, of course, does not exclude the necessary attention
to every moral obligation, since the incompatibility of a sinful life with
the Christian profession is nowhere more strikingly declared than in his
writings. This epistle was probably intended as an accompaniment to
the Gospel, and sent with it from Patmos, where the apostle was in
exil,e, to the church at Ephesus. St. Augustin has left us a commentary
on it, under the title of the letter to the Parthians, but this is believed

794 PREFACE.
to have been originally an abbreviation of the Greek term for virgins,"
which was the popular name of the second epistle addressed to a devout
lady. The second and third epistles being directed to individuals, and
couched in a few sentences, did not receive the same general attention
as the first : but they were also in the collection of sacred writings from
the earliest times, and the judgment of the Church has dissipated all
doubt as to their inspired authority. The horror which the sacred
writer manifests for the abettors of error is perfectly consistent with the
sincere charity which he inculcates, since we are bound to hate all that
is opposed to Divine truth, although we are commanded to pity and to
relieve in distress those who are under the delusion of false doctrine.
Gaius, to whom the third letter is addressed, is thought to have been
a resident of Ephesus, intrusted by the apostle with the publication of
his Gospel, which, according to the author of the Synopsis, among the
works of Athanasius, was composed in the Isle of Patmos, but published
in that city. These three letters are all ascribed to the same period,
about the sixty-first year after the death of Christ, in the commence
ment of the reign of Cocceius Nerva, when the apostle was in confident
expectation that he would soon be permitted to leave the place of his
banishment, in consequence of the tolerant disposition of the new em
peror. a irapSevov;.

THE FIEST EPISTLE

OF BLESSED

JOHN THE APOSTLE.

CHAPTER I.
JOHN ANNOUNCES TO OTHERS WHAT HE SAW AND HEARD OF CHRIST, THAT WITH HIM
THEY MAY BE UNITED TO GOD, AND TO CHRIST HIS SON, BY WHOSE BLOOD THE SINS
OF MEN ARE CLEANSED. WHOSOEVER DENIES THAT HE HAS SINNED, MAKES GOD A

1. That which was from the beginning,1 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 :2
2. And the life was manifested,3 and we have seen, and we testify
and declare to you the eternal life,4 which was with the Father, and was
manifested to us :
3. That which we have seen and heard, we declare to you, that ye
also may have communion with us,5 and our communion may be with
the Father, and with His Son Jesus Christ.
4. And these things we write to you, that [ye may rejoice, and] your
joy may be full.6
5. And this is the announcement* which we have heard from Him,
and we declare to you : That God is light," and in Him there is no
darkness.

1 The Divine Word, which from the beginning was with God. " Who is it that handles the Word, unless
because the Word was made flesh, and dwelt amongst us?" St. Augustin.
2 The Word, in whom was life — the light of men.
3 " Christ therefore is the Word of life. How was it manifested f The life itself was manifested in the
flesh?" St. Augustin.
4 Him who is life eternal.
8 That you may be united in faith and religious bonds with us.
5 " He means that the fulness of joy is in that society, in that charity, in that unity." St. Augustin.
iP.V. > b John 8 : 12.

796 FIRST JOHN II.
6. If we say that we have communion with Him, and walk in dark
ness,7 we lie, and do not the truth.8
7. But if we walk in the light, as He also is in the light, we have
communion one with the other, and the blood of Jesus Christ9 His Son
cleanseth us from all sin.0
8. If we say that we have no sin,a we deceive ourselves, and the truth
is not in us.
9. If we confess our sins, He is faithful and just to forgive us our
sins, and to cleanse us from all iniquity.10
10. If we say that we have not sinned, we make Him a liar, and His
word is not in us.

CHAPTER II.
JESUS CHRIST IS OUR ADVOCATE WITH THE FATHER, AND A VICTIM OF PROPITIATION
FOR THE SINS OF THE WHOLE WORLD. THE TRUE KNOWLEDGE AND LOVE OF GOD
IS PROVED BT THE OBSERVANCE OF THE COMMANDMENTS OF GOD. THE APOSTLE
STATES WHICH IS THE OLD AND WHICH IS THE NEW COMMANDMENT, WHO IS IN LIGHT
AND WHO IS IN DARKNESS. HE WRITES FOR PERSONS OF VARIOUS AGES, WARNING
THEM AGAINST THE LOVE OF THE WORLD, AND AGAINST HERETICS, AND ADMONISHING
THEM TO CLING TO THE 1'AITH WHICH THEY HAVE ORIGINALLY RECEIVED, AND TO
FOLLOW THE GUIDANCE OF THE HOLY SPIRIT.
1. My little children,1 these things I write to you, that ye may not
sin. But even if any man sin, we have an advocate with the Father,2
Jesus Christ, a Just One :3
2. And He is a propitiation4 for our sins :a and not for our sins only,
but also for those of the whole world.
3. And in this we know, that we have come to the knowledge of Him,5
if we keep His commandments.

4 " Sins are darkness, whence the apostle says, that the devil aud his angels are rulers of this darkness."
St. Augustin.
9 We do not act according to truth.
9 " Let us he confident : the devil had against us a certificate of bondage, which has been cancelled by the
blood of Christ." St. Augustin.
10 " Not only from our past sins, hut from those which we may still contract; for man, as long as he is in
the flesh, cannot be altogether without some slight sins. But do not think lightly of these sins, which we
term slight. If, when you weigh them, they seem light, you should he frightened at their number." Idem.
1 This implies great tenderness of affection.
- " He does not mean to inspire us with a sense of security in the commission of sin, but he wishes us, if
we have sinned, to forsake sin, and not to despair of pardon, having snch an advocate as unbelievers have
not." St. Augustin, de Fide et Operibus, c. 22.
3 As distinguished from other advocates. • An atoning victim.
s We have an evidence of our having a saviug knowledge of Christ, when we are conscious of observing
His commandments. c Heb. 9 : 14; 1 Pet. 1 : 18; Apoc. 1 : 5.
il 3 Kings 8 : 46 ; 2 Chr. 6 : 36; Prov. 20 : 9 ; Eccl. 7 : 21. a Infra i : 10.

first john ir. 797
4. He who saith, that* he knoweth Him,0 and keepeth not His com
mandments, is a liar, and the truth is not in him.
5. But he who keepeth His word, truly in him the charity of God is
perfect :6 and in this we know that we are in Him.
6. He who saith that he abideth in Him, ought himself also4 to walk
as He walked.
7. Beloved,* I write to you not a new commandment, but an old com
mandment, which ye had from the beginning : the old commandment is
the word which ye have heard.7 f
8. Again I write to you a new commandment,8 which thing is true
both in Him,* and in you: that the darkness is passed away, and the
true light now shineth.
9. He who saith that he is in the light,9 and hateth his brother, is in
darkness even until now.
10. He who loveth his brother,11 abideth in the light, and there is no
scandal10 in him.
11. But he who hateth his brother, is in darkness, and walketh in
darkness, and knoweth not whither he goeth : because the darkness hath
blinded his eyes.
12. I write to you, little children,11 because your sins are forgiven
you, for His name's sake.12
13. I write to you, fathers, because ye know Him, who is from the
beginning.' I wTrite to you, young men, because ye have overcome the
wicked one.
14. I write to you, young children, because ye know the Father.13 k
I write' to you, young men, because ye are strong, and the word of God
abideth in you, and ye have overcome the wicked one.

0 Divine love is manifested by the observance of the commandments.
7 The commandment of mutual love was at once old and new, delivered from tlie commencement by Chi i*t
and His apostles, and at all times new in its spirit.
8 The precept of love was true in Christ, and was to be exemplified in the faithful.
" " He who says that he is a Christian." St. Augustin.
10 No cause of ruin. " They suffer scandal who forsake either Christ or the Church. See how these carnal
persons suffered scandal, as it were burnt by the sun, to whom Christ proclaimed concerning His flesh, that
whoever shall not eat the flesh of the Son of man, and drink His blood, shall not have life in Him." Idem .
n This seems here addressed to the young especially.
42 On His account. " We all belong to Him, who died for us, who was crucified for us : wherefore it is s ,i il
here: 'your sins are forgiven you for His name's sake, not for the sake of any man.' " St. Augustin.
49 This is thought to refer to the gospel, which was sent at the same time.
* G. P. — V. A. <= B. P. " I know Him." a G. P. " so." V. — A. B. Lachmann.
eG. P. "brethren." V. - A. B. C. versions. f G. P. + « from the beginning." V. A. B. C.
g John 13 : 34 ; 15 : 12. h Infra 3 : W-
i John 1 : 2.
6 G. P. + " I have written nuto you, fathers, because ye have known Him that is from the beginning." V.
Supi-a v. 13.
! G. 1'. " I have written." Tbe interpreter uses some latitude iu the use of the tenses.

798 FIRST JOHN II,
15. Love not14 the world, nor the things which are in the world. If
any man love the world, the love of the Father is not in him :
16. For all that is in the world,™ the lust of the flesh, and the lust of
the eyes,15 and the pride of life,16 is not of the Father, but of the world :
17. And the world passeth: away, and its lust. But he who doeth
the will of God, abideth forever.
18. Little children, it is the last hour :17 and as ye have heard, that
the Antichrist18 cometh, there are even now many Antichrists ;19 whence
we know, that it is the last hour.
19. They went out from us, but they were not of us :20 for if they
had been of us, they would certainly have remained with us : but that
they may be manifest, that they are not all of us.21
20. But ye have unction22 from the Holy One, and ye know all things.23
21. I do not write to you, as to those who know not the truth, but as
to those who know it : and because no lie is of the truth.
22. Who is the liar, but he who denieth that Jesus is the Christ ?
This is the Antichrist, who denieth the Father and the Son.
23. Every one who denieth the Son, hath not the Father ; he who
confesseth the Son, hath the Father also :n
24. Let0 that which ye have heard from the beginning, abide in you.
If that which ye have heard from the beginning, abide in you, ye also
shall abide in the Son, andp the Father.
25. And this is the promise, which He hath promised us, life ever
lasting.

14 St. AuguBtin observes on this text: "Where it is said, do not this and do not that, and where, in tbe
Divine admonitions, the work of the will is required to do or not to do anything, the freedom of the human
will is sufficiently declared." De Gratia et Libero arbitrio, c. 2.
16 "The lust of the eyes includes all curiosity. How comprehensive is this term! It regards shows,
theatres, diabolical mysteries, magical arts, enchantments." St. Augustin.
49 Splendor, pomp, vain display.
" The last dispensation. "This last hour is itself very long: yet it is the last." St. Augustin. It may be
also understood of the last days of the Jewish state.
18 The chief enemy of Christ.
43 Enemies of Christ, corrupting His doctrines. "Doubtless all who go forth from the Church, and are cut
off from the unity of the Church, are Antichrists : let no one doubt of it, for the apostle himself declares it."
St. Augustin.
sl They were not from their heart attached to the Christian faith. '- All heretics, all schismatics went forth
from us, that is, from the Church : but they would not have gone forth, if they were of us. Therefore, be.
fore they went forth, they were not of us." Idem.
21 Apostacy is ordinarily a sign of previous weakness of faith, or secret corruption. "Temptation proves
that they are not of us. When temptation arises like a wind, they fly out, because they were not wheat."
Idem. 33 Special grace. " To John himself, I say, Had they whom you address the unction of which you speak \
You say, that His unction teaches you concerning all things. Why, then, did you write this epistle ? Why
did you teach them ? Why did you instruct them ! Why did you labor for their edification ! Observe here,
brethren, a great mystery. The sound of our words strikes the ears : the Master is within." Idem.
39 Appertaining to salvation.
™ G- p- » G. P. — V. A. B. C. versions, fathers, critics.
» G. P. + " therefore." V. A. B. C. versions critics. P G. P. + " in." V. B. Sl.

FIRST JOHN III. 799
26. These things I write to you, concerning those who seduce you.
27. And let the unction which ye have received from Him abide in
you. And ye have no need that any man21 teach you : but as His
unctionq teacheth you of all things,25 and it is true, and is no lie. And
as it hath taught you :r abide in Him.
28. And now, little children, abide in Him : that when He shall be
manifested, we may have confidence, and may not be confounded by
Him at His coming.
29. If ye know that He is just, know also that every one who doeth
justice,26 is born of Him.-7

CHAPTER III.
CONCERNING THE LOVE OF GOD, AXD HOW WE DISTINGUISH THOSE WHO ARE FROM
GOD, FROM THOSE WHO ARE OF THE DEVIL: CONCERNING THE LOVE AND HATRED
OF THE BRETHREN: HE WHO WITH PURITY OF MIND AND FAITH IN CHRIST, ASKS
ANYTHING OF GOD, OBTAINS IT.
1. Behold what manner of love the Father hath given us, that we
should be called, and be1 * children of God. For this cause the world
knoweth us not : because it knoweth not Him.
2. Beloved, we are now children of God ; and it is not yet manifested
what we shall be.b We know, that when He shall be manifested, we
shall be like Him : because we shall see Him, as He is.2
3. And every one who hath this hope in Him, purifieth himself,3 as
He also is pure.4
4. Every one who committeth sin, committeth also iniquity : and sin
is iniquity.

34 Of these self-constituted teachers.
ai Pertaining to salvation.
39 "Perfect justice is not found, unless in the angels, and scarcely in the angels, if they be compared with
God." St. Augustin.
'-'' The practice of virtue affords presumptive evidence of the Divine grace of regeneration.
* "What does the name, without the reality, avail those who are called, and are not truly such? ....
Many are called Christians, and are not found to be such in their actions, because in conduct, in morals, in
faith, in hope, in charity, they are not what they are called." St. Augustin.
2 The intuition of the Divine Majesty will assimilate the beholder to the object of his vision. " The tongue
expresses this truth to the best of its ability : let the rest be the matter of devout contemplation : for what
could John himself say in regard to Him wbo is?" St. Augustin.
3 The apostle states what is necessary in order to secure the object of hope. " Observe that he does not take
away free will." Idem.
' Man cannot attain to Divine perfection, but he is bound to imitate it.
q G. P. " tho same anointing." V. 5 Syr. Ethiop. Cyr. Al. ' G. P. " ye shall." V. A. B. C.
» G. P. — V. A. B. C. Syr. Theophylact. Aug. b G. P. + " but." V. MSS. versions..

800

FIRST JOHN III.

5. And ye know that He hath been made manifest/ that He might
take away our sins :° and no sin is in Him.
6. Every one who abideth in Him, sinneth not : and every one who
sinneth, hath not seen Him, nor known Him.0
7. Little children, let no man deceive you. He who doeth justice is
just : as He also is just.
8. He who committeth sin, is of the devil :a for the devil sinneth from
the beginning. For this was the Son of God manifested, that He might
destroy the works of the devil.
9. Every one who is born of God, committeth not sin : because His
seed7 abideth in him, and He cannot sin,8 because He is born of God.
10. In this the children of God and the children of the * devil are
manifest. Every one who is not just, is not of God, and he who doth
not love his brother :9
11. For this is the announcement which ye have heard from the be
ginning, that ye should love one another.6
12. Not as Cain,f who was of the wicked one, and killed his brother.
And why did he kill him ? Because his own works were wicked, and
those of his brother, just.
13. Wonder not,g brethren, if the world hate you.
14. We know that we have passed from death to life, because we love
the brethren. He who loveth not,11 abideth in death :'
15. Every one who hateth his brother, is a murderer.10 And ye know,
that no murderer hath life everlasting abiding in himself.
16. In this we know the love [of Godk], that He laid down His life
for us : and we ought to lay down our lives for the brethren.11
17. He who hath the substance of this world, and seeth his brother
in need, and shutteth up his bowels1 against him :12 how doth the love of
God abide in him ?

5 In the flesh.
6 Effectually. This does not imply that the sinner had no knowledge of Christ : it only intimates that his
sin is an implied renunciation of it.
1 Divine grace. " If this birth alone were in us," says St. Augustin, " no one would sin, and when it shall
be alone, no one shall sin : but now we still carry with us the effects of our corruptible origin." Contra men-
dac. e. 20. *
8 Without casting away grace. The apostle declares the utter repugnance of sin to the Christian character.
"When man therefore sins, he does not sin according to charity, but according to cupidity, according to which
he is not born of God." St. Augustin. De Gratia Christi, c. 21.
9 Is not of God. The latter clause explains the former. Every one who is not just, that is, who doth not
love his brother, iB not of God.
10 In principle, or tendency. Hatred disposes to murder.
11 When necessary for their salvation. 42 Closes his heart.

<: Isaiah 53 : 9 ; 1 Pet. 2 : 22.
e John 13: 34; 15:12.
E G. P. + "my." V. A. B. C.
> Lev. 19 : 17 ; supra 2 : 10.
1 Luke 3: 11; James 2 : 16.

i John 8 : 44.
f Gen. 4 : 8.
1" G. P. + " his brother." V.
t John 15 : 13.

FIRST JOHN IV. 801
18. My little children, let us love, not in word, nor tongue, but in
deed and truth.
19. In this we know that we are of the truth : and we shall assure
our hearts before Him.13
20. For if our heart reprove us : God is greater than our heart, and
He knoweth all things.14
21. Beloved, if our heart reprove us not, we have confidence towards
God: 22. And whatever we seek,m we shall receive from Him : because we
keep His commandments, and do the things which are pleasing in His
sight. 23. And this is His commandment :n That we should believe in0 the
name of His Son Jesus Christ : and love one another,1" as He hath
given us a commandment.
24. And he who keepeth His commandments, abideth in Him, and
He in him : and in this we know that He abideth in us by the spirit
which He hath given us.15

CHAPTER IV.
WHAT SPIRITS ARE OF GOD, AND WHAT SPIRITS ARE NOT OF HIM. SINCE GOD HAS
FIRST LOVED US, HAVING GIVEN HIS SON FOR US, WE ALSO OUGHT TO LOVE GOD,
AND OUR NEICHBOR. PERFECT CHARITY CHASES AWAY FEAR.
1. Beloved, believe not every spirit,1 but try the spirits, if they be
of God : for many false prophets are gone out into the world.
2. In this is the spirit of God known :" every spirit that confesseth
that Jesus Christ is come in the flesh, is of God :2
3. And every spirit that divideth3 Jesus,' is not of God, and this is
Antichrist,4 of whom ye have heard that he cometh, and now he is. al
ready in the world.5
13 Our confidence will increase with the practice of virtue.
14 His judgment is more to be dreaded than the reproach of conscience.
Is The secret inspirations ofthe Divine Spirit give to some great confidence of acceptance with God:
1 Every one professing to be moved by the Spirit of God.
2 The acknowledgment of tbe Incarnation was at that time a token that the teacher was from God, be
cause this mystery was then specially advocated, or assailed. The meaning of the sacred text is, that " every
spirit that is of God, confesseth that Jesus Christ is come in the flesh." The inverted style is characteristic
of this apostle.
9 To " loose Jesus," is to deny His incarnation. * Whoever denies the incarnation is an Antichrist.
* Each enemy of Christ is here called Antichrist. He to whom the name is specially given, is to appear at
the end of time.
" Matt. 21 : 22. - J°nn 6 : 29 ; 17 : 3.
o p. « on." G. P J<*n 13 : 34 ; 15:12.
» G. P. " know ye." V. 22. Syr. Erp. Cyr. Al.
!> G. P. + " that confesseth not that Jesus Christ is come in the flesh." MSS. versions. V. Socrates 1. 7 : 32.
51

802 FIRST JOHN IV.
4. Ye are of God, little children, and ye have overcome him," c be
cause He who is in you, is greater than he who is in the world.
5. They are of the world : therefore of d the world they speak, and
the world heareth them.
6. We are of God. He who knoweth God, heareth us : he who is not
of God, heareth us not :7 in this we know the spirit of truth and the
spirit of error.
7. Beloved, let us love one another, for love is of God. And every
one who loveth, is born of God, and knoweth God.
8. He that loveth not, knoweth not God :8 for God is love.
9. In this the love of God was manifested in us,9 that God sent His
only begotten Son into the world, that we may live through Him."
10. In this is love : not as though we loved God, but because He
[first] loved us, and sent His Son to be a propitiation for our sins.
11. Beloved, if God hath so loved us, we also ought to love one another.
12. No onef hath ever seen God.10 If we love one another, God
abideth in us, and His charity is perfect in us.
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 we testify, that the Father hath sent
Hisfi Son to be Savior of the world.
15. Whoever confesseth that Jesus is the Son of God, God abideth
in him, and he in God.11
16. And we know, and believeh the love which God hath in us. God
is love : and he who abideth in love, abideth in God, and God in him.
17. In this the love [of God] with us is made perfect, that we may
have confidence in the day of judgment : because as He is, we also are
in this world.
18. Fear is not in love : but perfect love casteth out fear,12 because
fear hath13 pain, and he who feareth14 is not perfect in love.
19. Let us therefore love God, because God first loved us.,oi
6 Antichrist; or bis spirit, the demon. 4 He who heareth us not, is not of God.
8 In a salutary manner. St. Chrysostom quotes this text to enforce the duty of alms-giving, and asks:
" How can you be said to love your brother, when you will not share with him these trifling and vile
things V In 2 ad. Tim. horn. 6.
9 Among us, or towards us. 10 In His Divine essence.
JI The confession of this truth must be accompanied with a general belief in all the Christian doctrines,
and with obedience and love.
12 "Perfect charity casteth out fear, and not only prevents the commandments from proving an over
whelming burden, but makes them Bcrve as wings to elevate tbe soul." St. Augustin de Perfectione, c. x.
13 Fear brings with it pain. 4i Servilely.
19 St. Augustin remarks : " This is excellently expressed, aud with the strictest precision : for we should not
have whereby to love Him, did we not receive it from Him, He having first loved us." De Gratia Christi, c. 26.
= G. P. " them." i John 8 : 47.
c John 3: 16. I John 1 : 18; 1 Tim. 6 : 16.
e G. P. " the." b A.
' G. P. "We love Him, because He first loved us."' V. A. MSS.

FIRST JOHN V. 803
20. If any man say, I love God, and hateth his brother, he is a liar.
For he who loveth not his brother whom he seeth, how can he love God,
whom he doth not see ?w
21. And this commandment we have from God : that he who loveth
God, love also his brother.11

CHAPTER V.
CONCERNING THOSE WHO ARE BORN OK GOII, AND HAVE TRUE LOVE TOWARDS HIM :
FAITH OVERCOMES THE WORLD: THREE OX EARTH TESTIFY THAT CHRIST IS TRUE
MAN, AND THREE IN HEAVEN ATTEST THAT HE IS TRUE GOD. HE WHO BELIEVES IN
HIM HAS EVERLASTING LIFE. ON SIN UNTO DEATn, AND THAT WHICH IS NOT UNTO
DEATH. 1. Every one who believeth that Jesus is the Christ, is born of
God. And every one who loveth Him, who begat, loveth Him also who
was born of Him.
2. In this we know, that we love the children of God, when we love
God, and do*' His commandments.
3. For this is the love of God, that we keep His commandments :
and His commandments are not heavy.1
4. For all that is born2 of God, overcometh the world : and this is the
victory, which overcometh the world, our faith.
5. Who is it that overcometh the world : unless he that believeth3 that
Jesus is the Son of God ?b
6. This is He who came by water4 and blood,5 Jesus the Christ, not
in blood alone, but in water and blood. And it is the Spirit" who testi-
fieth that Christ7 is truth.0

16 It is not to bo thought that man can cherish a true love of God, whose perfections are not objects of
sense, if he love not his fellow-man, present to his view.
1 Burdensome, severe. "Let whosoever finds them severe, reflect that it could not have been declared
under Divine inspiration that they are not heavy, unless Buch disposition of the heart could exist, which
should not find them heavy: aud let him ask for what he has not, that he may fulfil what he is ordered."
St. Augustin, de Natura et Gratia.
3 Every one who is a child of God, can overcome the world by faith, which furnishes him with motives and
means to resist temptation.
' Without this faith no one can effectually resist the many temptations that beset him. The unbeliever
has no motive sufficient to influence him in extreme cases, and no power to control the violent impulses .if
corrupt nature.
* Baptised by John, aud instituting baptism.
' Which He shed for the expiation of sin. The water and blood, which after death issued from His sid ¦.
when it was pierced with a spear, may also be alluded to.
c The Divine Spirit.
' The testimony of the Spirit is urged on account of His truth. The matter of His testimony is the Im a
nation of Christ, His baptism, and His death for sinners.
k John 13 : 3-1: 15 : 12; Eph. 5 : 2.
* G. P. " keep." V. R. MSS. b 1 Cor. 15 : 57.
* G. r'. '¦ because the Spirit is truth." V. G. 31 Arm.

804 FIRST JOHN V.
7. For there are three who give testimony in heaven : the Father,
the Word, and the Holy Spirit : and these three are one.8 d
8. And there are three who give testimony on earth : the Spirit,9 and
water, and blood :10 and these three are one.11
9. If we receive the testimony of men, the testimony of God is
greater :12 for this is the testimony of God, [which is greater] because"
He hath testified of His Son.
10. He who believeth in the Son of God, hath the testimony of Godf
in himself. He who doth not believe the Son,s maketh Him13 a liar :
because he believeth not in the testimony, which God hath given of His
Son. 11. And this is the testimony, that God hath given us eternal life.
And this life is in His Son.
12. He who hath the Son, hath life : he who hath not the Son hath
not life.
13. These things I write11 to you :j that ye may know that ye, who
believe in the name of the Son of God, have eternal life.*
14. And this is the confidence which we have towards Him : That
whatever w'e ask according to His will, He heareth us.
15. And we know that He heareth us, whatever we seek : we know
that we obtain1 the petitions which we ask of Him.
16. Let him who knoweth that his brother committeth a sin not unto
death," ask, and life shall be given to him who sinneth not unto death.
There is a sin unto death :15 I do not say of it, that any one should
ask.lfi 17. Every iniquity is sin : and there is a sinm unto death.
18. We know, that every one who is born of God, sinneth not :17 but

8 The testimony given in heaven is the manifestation of the Divine counsels to the saints.
8 The various gifts of the Holy Spirit bear testimony to Christ.
10 The baptism and death of Christ concur to sbow forth His humiliation and sufferings for us.
11 Their testimony is harmonious, concurring to the one end.
12 Since we believe human testimony, we should believe God, who cannot err or deceive.
la God the Father.
11 Not implying apostacy. " Apostacy.
18 With entire confidence of being heard. ¦
" As long as he preserves his character of child of God.
i The authenticity of this verse is strongly controverted among Protestants. Being read in the Vulgate,
which, in all its parts, was sanctioned by the Council of Trent, Catholics generally maintain it. Some indi
cations of it are found in the writings of Tertullian and St. Cyprian, and it was specially employed in an ad
dress of African biBhops to the Arian king Huneric, in the fifth century. It must have been omitted from a
very early period, since it is not found in the most ancient MSS., nor in the Syriac or Arabic versions. The
Britannic, Dublin, and Ravian MSS. contain it.
e G. P. "which." V. A. B. 'G. P. — V. A. John 3 : 36.
s G. P. " God." V. A. Lachmann. a G. P. " have written."
¦ G. P. + " that believe on the name ofthe Son of God." V. — A. B. MSS. Syr. critics.
k G. P. + "and that ye may believe on the name of the Son of God." V. — A. B. critics.
1 G. P. " have." m G. P. " not."

FIRST JOHN V. 805
the generation11 of God preserveth him,18 and the wicked one toucheth
him not.
19. We know that we are of God : and the whole world lieth in
wickedness.19 20. And we know that the Son of God cometh, and He hath given
us understanding0 that we may know the true God,p and be in His true
Son.q He is the true God,20 and the everlasting life.21
21. Little children, guard yourselves against idols.22
18 The grace of regeneration preserves the believer, that ie, enables him to persevere if he will.
19 Under the influence ofthe wicked one. This may be understood ofthe general prevalence of corruption.
St. Augustin explains it of the lost state of the whole human race, until redeemed by the blood of Christ.
"Tbe prince of the world," he says, " is the devil, and the whole world is seated in wickedness, since all mon
are liable to eternal damnation, until delivered thence, that they may no longer be under the power of the
prince of sinnerB, being redeemed with the blood which is shed for the remission of sins." Contra Julianum
Pelagian, 1. 6, \ 3.
20 This is obviously referred to the Son. St. Augustin remarks, that " we understand the Son Himself to
be life, since Ue said : 'lam the way, the truth, and the life,' and of Him it is said : ' He is the true God,
and the everlasting life.' H De Peccato Original!, contra Pelag. et Celestin. e. 27.
51 The giver of. *¦ All participation in idolatry,
a 6. P. "he that is begotten of God keepeth himself.*
• Luke 24: 45. P G. P. — V. A,
q G. P. "iu Him that i« true, in Hia Son/*

THE SECOND EPISTLE

OK BLESSED

JOHN, THE APOSTLE.

HE CONFIRMS ELECTA AND UER CHILDREN IK LOVE AND FAITH, LEST THEY BE LEU
ASTRAY BY HERETICS, AND WRITES BRIEFLY, RESERVING OTHER INSTRUCTIONS UNTIL
HIS ARRIVAL AMONG THEM.
1. The ancient1" to the lady Electa,2 and her children, whom I love
in truth, and not only I, but even all who know the truth,
2. For the sake of the truth, which dwelleth in us, and shall be with
us forever.
3. Grace, mercy, peace be to you from God the Father, and fromb
Christ Jesus, the Son of the Father, in truth and love.
4. I rejoiced greatly, that I found of thy children walking in truth,
as we have received a commandment from the Father.
5. And now I beseech thee, lady, not as writing a new commandment
to thee, but that which we had from the beginning, that we love one
another.0 6. And this is love, that we walk according to His commandments.
For this is the commandment, that as ye heard from the beginning, ye
should walk in it.
7. For many deceivers have gone forthd into the world, who confess
not that Jesus Christ is come in the flesh : this3 is the deceiver and
the Antichrist.

1 Lit. presbyter. This appellation has led some to conjecture that the writer was a priest of Ephesus, of
the same name as the apostle, of whom Papias makes mention, ap. Euseb. Hist. Eccl. 3 : 29 ; but it was ap
plicable to an apostle. It may here be understood of advanced age, St. John having survived the other apos
tles. 3 V. regard it as a proper name, as Grotius and Middleton do likewise. It is probable that she was a
lady of some distinction.
3 He who does not confess the Incarnation.
a 1 Pet. 5:1. b G. P. r " the Lord." V. A. B. Syr.
e John 13 : 31 ; 15 : 12. d G. P. " entered into." V. A. B. Syr. critics.

808

SECOND JOHN.

8. Look to yourselves, that ye6 lose not what ye have wrought : but
that ye may receive a full reward.
9. Every one who goeth aside,4 and doth not abide in the doctrine of
Christ, hath not God : he who abideth in the doctrine,' 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, Welcome.3
11. For he who saith to him; Welcome, partaketh of his evil works.
12. Having many things to write to you, I would not with paper and
ink : forg I hope to beh among you, and speak mouth to mouth : that
your1 joy may be full.
13. The children of thy sister Electa* salute thee.1

4 From the path of duty — apoBtates.
s The exercise of hospitality towards the professed teacher of erroneous doctrine was, in those circum
stances, equivalent to approval and co-operation.
» G. P. " we." V. A. Syr. 1G.P. + " of Christ." V. A. B. Schohs.
c G. P. " but." V. A. G. critics. h G. P. " come." V. A. B. oritics.
i G. P. "our." V. A. MSS. versions, Lachmann. k Some MSS. " Eudoota."
1 G. P. + "Amen." Critics.—

THE THIRD EPISTLE

OF BLESSED

JOHN THE APOSTLE.

HE PRAISES GAIUS FOR WALKING IN TRUTH, AND RECEIVING STRANGERS WITH KINDNESS:
AND SPEAKS OF TIIE CALUMNIES AND INHUMANITY OF DIOTREPHES, AND BEARING EX
CELLENT TESTIMONY TO DEMETRIUS, HE INTIMATES THAT HE WILL SOON VISIT HIM.
1. The ancient to Gaius1 the beloved, whom I love in truth.
2. Beloved, above all things, I pray that thou mayest prosper, and
enjoy health, as thy soul is prosperous.
3. I rejoiced exceedingly on the brethren coming and testifying to
thy2 truth, as thou walkest in truth.
4. I have no greater pleasure" than these things, to hear that my
children walk in truth.
5. Beloved, thou doest faithfully whatever thou performest towards
the brethren, and thisb towards strangers,
6. Who in the sight of the church have testified to thy love : whom
thou wilt do well to put on their way worthily of God.3
7. Because they set out for His name,4 taking nothing5 from the
Gentiles.6 8. We therefore ought to receive such persons, that we may be co-
operators to the truth.
9. I had written perhaps0 to the Church : but he who loveth to have
the pre-eminence among them, Diotrephes, doth not receive us.7

1 The name is the same as Caius, which was a common name among tho Romans. Ho is supposed to have
resided at Ephesus, and to have been charged by St. John with tho publication of tho gospel.
2 Sincerity, zeal.
9 In a manner suitable to our Divine religion, and acceptable to God.
4 For the name of Christ, who is God: for His glory— for His sake.
8 For the expenses of travelling.
6 He speaks of Jewish converts.
4 This ambitious man, probably a bishop, was in schismatical opposition to the apostle.
a G. P. "joy." V. gratiam. B. b G. P. - V. A. B. C
c G. p. " I wrote to the church." av 49 MSS.

810

THIRD JOHN.

10. Wherefore, if I come, I will call to mind8 his works, which he
doeth, prattling against us with malignant words : and as if these things
be not sufficient for him : neither doth he himself receive the brethren,
and he preventeth those who would, and casteth out of the church.9
11. Beloved, do not imitate the evil, but that which is good. He
who doeth good is of God :d he who doeth evil hath not seen God.
12. To Demetrius testimony is borne by all, and by truth itself, but
we also testify ; and thou knowest8 that our testimony is true.
13. I had many things to write to thee,f but I was unwilling to write
to thee with ink and pen.
14. But I hope to see thee soon, and we will speak mouth to mouth.
Peace to thee. The friends10 salute thee. Salute the friends by name.

B It bears a forensic sense. Tbe apostle proposed to reprove him publicly for his rash speeches and unkind
treatment of Christian strangers.
9 This unwarrantable severity probably proceeded from aversion to their views and association?.
10 Our friends, who are here.
i G. V. + " but." V. MSS. critics. e G. P. " yo know." V. A. B. C versions.
f G. P. — V. A. C.

PREFACE
TO THE EPISTLE OF ST. JUDE.

This epistle is from the pen of the apostle Jude, brother of James
the Less, and consequently cousin of our Lord. It is recognized as his
writing by Clement of Alexandria, and also by Pamphilus, the disciple
of Origen, who himself styled it full of heavenly grace, although he did
not dissemble the doubts which some entertained of its authority. The
Gnostics sought to support their errors by some passages of this epistle,
which may have induced others to call its inspiration into question, es
pecially as an apocryphal book, under tho name of Enoch, is quoted in
it. This, however, is thought to have been addressed to those who had
full confidence in that book, and to have been meant as a confutation
of their principles from their own favorite authority. St. Jerome as
sures us that this epistle had gained authority by its antiquity and by
usage, and is numbered among the Holy Scriptures.
It is manifestly directed agamst the same errors which the apostle
Peter had in view, and bears a remarkable affinity with the second
chapter of his second epistle. The sacred writer earnestly exhorts the
faithful to maintain the faith in all its integrity, and guard against the
pernicious doctrine of those who deny the supreme dominion or redeem
ing grace of Jesus Christ. The vices of these false teachers are repre
sented in the strongest language, and their errors are painted with the
most striking imagery. The words of the apostles, some of whom had
already closed their career, are recalled to the minds of the readers, to
strengthen them in faith, and animate them to perseverance. The
sacred writer concludes with a doxology, which ascribes to God, through
Jesus Christ, all glory and dominion, and that grace by which the
faithful may be preserved without sin, to be presented spotless at the
judgment-seat.

THE CATHOLIC EPISTLE

OF BLE?SED

JUDE THE APOSTLE.

HE WARNS THEM TO UK STEADFAST Ilf THE FAITI! ONCE 1>E LIVERED, IX DESPITE OF THE
IMPIOUS AND LICENTIOUS WHO RISE UP AGAINST IT. HE SPEAKS OF THEIR PUNISH
MENT, AS TIIE JEWS AND SODOMITES WERE PUNISHED, FOR WITHOUT FEAR OF CON
SEQUENCES, THET ARE BOR.VE HEADLOKG INTO ALL CARNAL INDULGENCE. HE USES
VARIOUS COMPARISONS, AND QUOTES THE PROPHECIES OF ENOCH AND THE APOSTLES
CONCERNING THEM.
1. Jode, a servant of Jesus Christ, and brother of James,1 to those
who are beloved" in God the Father, and preserved and2 b called in
Christ Jesus.
2. May mercy, and peace, and love, abound with you.
3. Beloved, using all diligence to write to you concerning your"
common salvation, I had need to write to you : beseeching you to strive
earnestly3 for the faith once4 delivered to the saints.
4. For certain men are crept in (who were of old marked out for this
judgment), impious, turning the grace of our God to lasciviousness, and
denying our only Sovereign'1 and Lord,6 Jesus Christ.

1 This may be added on account of tbe great celebrity of this apostle, as also to distinguish tbe writer from
I.scariot. 2 The apostle addresses those called to the faith, as objects of Divine predilection, preserved by grace from
the general perdition which awaits unbelievers. It may be, that he refers to their preservation from apostacy,
jnto which many others had fallen.
3 As champions in the games, earnestly to cling to the faith, and to make strenuous efforts for its mainte
nance. 4 Originally, once for all. The apostle had wished to write to them generally about salvation, and the
means of securing it, but he felt bound specially to warn them against the errors which were broached
against the truth of the gospel as originally delivered.
3 G. P. "sanctified." V. A. B. versions, critics b G. —
« G. P. '-the." A. B. '-our."
il G. P. + "God." V. B. MSS. critics. * rdv p.6vov itmdrnv xal Kvpiov nua>.

814

JUDE.

5. But I will remind you, who already' know all things,8 that
Jesus,11 having saved the people out of the land of Egypt,5 afterwards
destroyed those who did not believe :'
6. Butk the angels, who kept not their principality, but forsook their
own dwelling, He hath reserved under darkness in everlasting chains
for the judgment of the great day.0
7. As Sodom, and Gomorra, and the neighboring cities, which had
given themselves over to debauchery in like manner, and had gone after
other flesh,7 were made an example,1 suffering the punishment of ever
lasting fire.8
8. In like manner, also, these™ indeed defile the flesh, and despise
authority, and blaspheme majesty.9"1
9. When Michael the archangel, disputing with the devil, contended
about the body of Moses,10 he durst not pronounce a railing sentence,
but said : The Lord! command110 thee.
10. But these blaspheme whatever things indeed they know not:13
and whatever things they naturally know, as dumb beasts, in these
things they are corrupted.1'
11. Woe to them, for they have gone astray in the way13 of Cain,9 and
with the error of Balaam they have poured themselves ouf for a bribe
and they have perished in the contradiction8 of Core.15

14

s The apostle ascribes to Jesus Christ the deliverance of the Israelites out of Egypt, anil the punishment of
the unbelieving murmurers. Both were works of God, common to the Son, with the Father and the Holy
Spirit. His human nature did not, however, exisj before His conception by the Virgin, so that these works
are ascribed to Him as the Second Divine Person.
6 The fall ofthe angels is referred to in several passages of the New Testament, although its history is no
where given. By their revolt they forfeited their places in the empyreal mansions, and incurred a sentence
of condemnation. Darkness and chains are symbols of thoir puuishment, which at the end of time will be
confirmed in the general judgmeot to be passed on all intelligent creatures of God.
7 Indulged unnatural lust.
9 The destruction which they suffered was a symbol and precursor of eternal punishment.
9 Princes, magistrates.
10 The devil probably sought to expose it to the worship of the Israelites, to estrange them from God. Some
moderns understand the phrase of the Mosaic dispensation.
11 Ofthe fact here spoken of we know nothing from any other source. It probably was derived from tradi
tion, recorded in books then iu high esteem among the Jews. The moderation with which the archangel
spoke against the revolted spirit is contrasted with the irreverence of sectaries, especially the Gnostics, to
wards persons in power.
13 They speak irreverently, without caring to understand the things of which they speak.
" Their jealousy and vindictiveness disposed them to bloodshed.
11 They were covetous, aud proue to falsehood and licentiousness.
49 They were schismatic and rebellious.
I Lit. "once," namely, on receiving tbe faith.
S G. P. "this." V. A. B.C.
i Numb. 14 : 37.
1 Gen. 19 : 21.
ii l>. "dignities." 2 Pet. 2: 10.
P 2 Pet. 2 : 12.
r Numb. 22 : 23.

3.

h G. P. "the Lord."

V. A. B.

k G.P. "and." V.

A.

n> G. P. " dreamers.

" Syr.

o Zach.3: 2. G. P.

" rebuke.'!

'l (Jen. i: 8.

« Numb. 16:32.

JUDE. 815
12. These are spots16 in their' banquets, feasting together without
fear, feeding themselves, clouds without water," which are carried around
by the winds, autumnal trees,17 unfruitful, twice dead,18 plucked up by
tlie roots,19
13. Raging waves of the sea,20 foaming out their own confusion, wan
dering stars :*• for whom the storm of darkness is reserved forever.22
14. And of these Enoch also, the seventh from Adam, prophesied,
saying: Behold the Lord comctlr with his holy myriads,23
15. To execute judgment upon all, and to reprove all the wicked for
all the works of their impiety, whereby they acted wickedly, and for all
the hard things, which wicked sinners have spoken against God.w
16. These are querulous mnrmurers, walking according to their de
sires, and their mouth uttereth proud things,1 admiring24 persons for tlie
sake of gain.
17. But ye, beloved, be mindful of the words, which were spoken bc-
forey by the apostles of our Lord Jesus Christ,25
18. Who told you, that in the last time scoffers should come, walking
in impiety, according to their desires.
19. These are they who separate themselves,26 sensual, not having
the Spirit.
20. But ye, beloved, building up yourselves on your most holy faith,
praying in the Holy Spirit,
21. Keep yourselves in the love of God, looking for the mercy of our
Lord Jesus Christ unto life everlasting.
22. And some indeed2 reprove as judged.27 na
23. But others save,281* snatching them out of the fire. And pity
others in fear : hating also that stained garment, which is carnal.20

M They are said to be spots, on account ofthe excesses committed in their banquets.
" As trees in autumn without leaves. In hot countries the fruit is already plucked, so that their appear
ance is quite bare.
49 .Without leaves, or fruit.
" And strewed on the ground, so as to leave no hope of fruit.
29 The fury and virulence of the Gnostics are compared to the foaming billuw?.
34 Like meteors, presenting irregular phenomena in the atmosphere, the Gnu^tics displayed incoherency in
their fanciful system.
32 This is reserved for sectaries who boasted of superior light.
23 The prophecy was probably known from tradition. The book in which it is found is apocryphal.
21 Professing to admire— holding up to admiration.
39 Although of their number, he speaks of his colleagues as if they were a distinct class of men. Those
who were already dead are particularly alluded to.
39 Prom the society ofthe faithful— from the public assembly.
34 The apostle wishes the hypocritical pretexts of sectaries to be exposed and sharply condemned.
28 Those who are led astray are to be rescued, as brands are pulled out ofthe fire.
23 Sensual conduct is as a stained robe.
' G. P. "your." V. A. Syr. Arm. » 2 Peter 2 : 17.
v Apoc. 1:7. w G. P. " Him."
» Ps. 16 : 10. v 1 Tini. 4 : 1 ; 2 Tim. 3 : 1 ; 2 Peter 3 : 3.
2 G. P. "have compassion." V. A. Copt. Ethiop. Arm.
*a G. P. " making a difference." V. A. versions. <>b G. P. f "with fear." V. critics.

816

JUDE.

24. Now to Him, who is able to preserve you without sin, and to pre
sent you spotless in the presence of His glory, with joy, at the coming
of our Lord Jesus Christ,
25. To the onlycl! God30 our Savior, through Jesus Christ our Lord,
glory and magnificence, dominion and power, before all ages,aa and now,
and for all ages. Amen.
30 God is said to be only, or alone, because there is but one God. He is styled our Savior, because he is the
author and giver of salvation. This epithet, although generally applied to Christ, is strictly applicable to the
Divino Trinity. « G. P. + "wise." V. A. B. C; from Rom. 16 : 27.
<M G. P. V. A. B. C. critics.

PREFACE
TO THE APOCALYPSE.

The closing book of the sacred volume is styled Apocalypse, or Reve
lation, being a record of visions and supernatural communications which
John, the apostle and evangelist, received whilst in banishment in the
Island of Patmos. It is the only prophetic book in the New Testament,
although prophecies of high importance are found in various parts of
the other books of which it consists. To unravel its meaning has
hitherto been a hopeless task, notwithstanding numberless efforts made,
especially by those who sought to use it for controversial effect. I
dare not propose to myself anything more than to offer the reader
some general views borrowed from eminent writers, who have thrown
light on its object, although they have not succeeded in dissipating alto
gether the mysterious obscurity that surrounds it. The great Bossuet
sought its elucidation in the overthrow of the Roman Empire under
Alaric, king of the Goths, in punishment of the war waged against
Christians by that power. This view has met with many supporters,
few of whom embraced it unreservedly, since to most persons the
object of the sacred writer seems more comprehensive. Grotius dis
tinguishes the book into three parts, of which the first eleven chapters
regard Judaism and the punishment of its adherents; the following
nine present the calamities which were to overtake the Roman Empire ;
and the closing two chapters present the happy state of Christianity.
This view, with some modifications, may be correct. Judaism seems to
be aimed at under the image of Sodom, in which the Lord is said to
have been crucified, and which is also styled Egypt. Paganism is re
presented by Babylon, which designates Pagan Rome, the focus of idol
atry. The Church of Christ is the new Jerusalem, a city coming down
from heaven, full of beauty and splendor, light and glory. The truth
of God shines in it with full brilliancy, and it is His tabernacle, in which
He loves to dwell, to assuage every sorrow, and impart all happiness.
Christianity finally triumphs over Judaism and Paganism, the followers
of which fall under those severe chastisements which their opposition to
truth provokes. 52

818

PREFACE.

The first three chapters of this book contain instructions addressed
to seven bishops of so many churches in Minor Asia, styled seven
angels, as messengers of G°d> discharging duties in which the spirits
who preside invisibly over the churches, share. Direct reference is made
to the Jews in these addresses, since the converts from Judaism formed
the body of the members. Great edification may be derived, by bishops
especially, from the attentive perusal of the admonitions which are here
given. The call of many Jews from the various tribes to the faith, —
their exemption from the calamities which overtook their unbelieving
countrymen, and their privileges as Christians, which far excel those
which they enjoyed under the Mosaic dispensation, may be discovered
in various passages of the succeeding chapters. The great conflict be
tween Paganism and the Church is afterwards described with reference
to the traditionary statements concerning the fall of the angels, and the
fidelity of Michael and his host ; and it is presented to the view of the
ecstatic seer in the heavens above us as it is fought on earth by the
enemies of the Cross, opposing the counsels of God for human salvation.
The persecutions which the Church must from time to time endure, and
the vengeance which finally overtakes the persecutors, are described
under the most significant symbols. The triumph of true religion over
every form of error and superstition is represented with the aid of the
most brilliant imagery, which necessarily leads us to the contemplation
of a better and happier state. There can be no doubt that the reign of
Antichrist, and the events whicji are to mark the close of time, are es
pecially had in view, and that the final judgment and the glory of heaven
are presented to us, to inspire us with salutary fear and unbounded con
fidence. The direct object of these revelations seems to have been to
reconcile Christians to suffering, by explaining the Divine economy,
which permits the impious to commit every excess, and abandons the
just to their fury, reserving for a future time the manifestation of wrath
against the persecutor, and of favor to the oppressed. Understanding
this secret of the Divine counsels, the follower of Christ met joyfully
death, in its most frightful forms, looking forward to the reward of a
better life, and entertaining at the same time. an unwavering confidence,
that even in this world Christianity would finally triumph over all its
opponents. Moses Stuart remarks : " How Luther could ever have rejected the
Apocalypse, and thrust it from the canon, because, as he alleges, it has
no Christ in it, is more than we can well explain."1 To Bossuet, on
the contrary, it appeared especially worthy of admiration, because it is
1 Vol. i, p. 197.

PREFACE. 819
the prophecy of Christ Himself. "The very name of Jesus Christ,
which it bears on its title, inspires at once a holy joy : for observe how
St. John begins, and the title which he gives to his prophecy. ' The
revelation of Jesus Christ, which God gave to Him to make known to
His servants the things which must shortly come to pass ; and signified,
sending by His angel to His servant John.' We must then consider
Jesus Christ as the true prophet. St. John is but the minister, whom
He chose to bear His oracles to the Church ; and since we look for
something great, when, on opening the ancient prophecies, we see in
the title : ' Tho vision of Isaiah, son of Amos ;' 'The words of Jeremiah,
son of Hilkiah ;' and so of the others : what should our expectations be
when we read at the head of this book : ' The revelation'of Jesus Christ,
the Son of God ?' Everything corresponds with this sublime title.
Notwithstanding the unfathomable depths of this Divine book, we ex
perience in its perusal so sweet and so grand an impression of the ma
jesty of God ; such sublime ideas present themselves of the mystery of
Jesus Christ ; such tender gratitude is manifested on the part of those
ransomed by His blood ; such noble images are presented of His victo
ries and His reign, with such admirable hymns in honor of them, that
heaven and earth may well listen with rapturous delight. True, there
is much to inspire terror in the awful exercise of the justice of God, the
vengeance inflicted by His. holy angels, the sound of their trumpets
which proclaim His judgments, the pouring out of their golden vials full
of His implacable wrath, and the incurable wounds with which they
strike the wicked : but the sweet and enchanting scenes which break in
on our view amidst these awful spectacles, give confidence, and relieve
the soul from these feelings of terror which had seized on it for a time.
All the beauties of the Scripture are reunited in this book : all that is
most affecting, most striking, most grand in the law and in the prophets,
receives here new splendor, and passes before our eyes to fill us with
the consolations and graces of all ages. This is one of the characters
of this admirable prophecy : ' The Lord God of the holy prophets:' or,
as the Vulgate has it : ' The Lord God of the spirits of the prophets,
sent His angel to show His servants the things which must be done
shortly' (Apoc. 22 : 6), which gives us to understand, that God, who in
spired all the prophets, revived their spirit in St. John, in order to con
secrate anew to Jesus Christ and His Church, all that had been at any
time communicated by prophetic inspiration." It is believed to have
been written after the Gospel, to which it appears to refer."
. Apoc. 1 : 2.

THE APOCALYPSE

OF DLESSEI)

JOHN THE APOSTLE.

CHAPTER I.
JOHN BEING BANISHED TO THE ISLE OF PATMOS, IS ORDERED TO RECORD THE THINGS
WHICH HE SAW, FOR THE SEVEN CHURCHES OF ASIA, REPRESENTED BY SEVEN CANDLE
STICKS, WHICH HE SAW AROUND THE SON OF MAN. HE POINTS OUT THE MANNER IN
WHICH HE WAS MADE MANIFEST TO HIM.
1. The Revelation of Jesus Christ, which God gave to Him to make
known to His servants, the things which must shortly come to pass :
and He sent and signified, by His angel to His servant John,
2. Who testified the word of God, and the testimony of Jesus Christ,
whatever things he saw.
3. Blessed is he who readeth and hearethb the words of this" pro
phecy :2 and keepeth the things which are written in it : for the time
is at hand.3
1. John to the seven churches, which are in Asia. Grace to you,
and peace from Him who is,d and who was, and who is to come :4 and
from the seven spirits, who are before His throne :5
5. And from Jesus Christ, who is a faithful witness, the first-born
from the dead,0 and the prince of the kings of the earth : who hath loved
us, and washed us from our sins in His blood/
' He was styled "the divine" in Alexandria, because he specially testified to the sublime mysteries of
religion. 3 Blessings fall on all who receive the prophetic announcements with confiding faith. Although to under
stand them thoroughly, an extraordinary illumination of the Divine Spirit is necessary, yet much edification
can be derived from the obvious meaning of some, and from the general tendency of others.
" Several of these predictions were soon to be verified, although some of them may not be fully accom
plished until the close of time.
* The Eternal is thus described as present to all time past, present, and to come.
" The number seven seems here to be taken with precision.
a G. P. + " the divine." V. B. b G. P. " they who hear."
<: P. V. B. " tho." d Exod. 3 : 14.
b 1 Cor. 15 : 20; Col. 1 : 18. f Heb. 9 : 14; 1 Pet. 1 : 19; 1 John 1 : 7.

822 THE APOCALYPSE OF JOHN I.
6. And hath made us a kingdomg [and] priests to His God and
Father :h to Him be glory and empire forever and ever. Amen.
7. Behold, He cometh with the clouds," and every eye shall see Him,
and they who pierced Him.6 And all the tribes of the earth shall
mourn for Him.7 Yea : Amen.
8. I am the A and the J2k [the beginning and the end],1 saith the
Lord God :m who is, and who was, and who is to come, the Almighty.
9. I John, your brother, and partner in the tribulation, and king
dom, and patience in11 Christ Jesus :8 was in the isle, which is called
Patmos,9 for the word of God, and" the testimony of Jesus :10
10. I was in spirit11 on the Lord's day,13 and I heard behind me a
great voice as of a trumpet,
11. Saying :p What thou seest, write in a book : and send to the
seven* churches, which are in Asia, to Ephesus, and to Smyrna, and to
Pergamus, and to Thyatira, and to Sardis, and to Philadelphia, and to
Laodicea :
12. And I turned to see the voice,13 which spake with me : and being
turned I saw seven golden candlesticks :
13. And in the midst of the seven golden candlesticks, one like a son1
of man,14 clothed with a long garment,15 and girt about the breasts with
a golden girdle :
14. And His head and hair were white as white wool [and] as snow,
and His eyes were as a flame of fire.
15. And His feet like fine brass, as in a burning fire,s and His voice
as the sound of many waters :
16. And He had seven stars in His right hand : and out of His
mouth a sharp two-edged sword came : and His face shineth like the sun
in his power.16

9 Those who crucified Him shall see Him in glory.
1 Striking their breaBts as mourners.
8 The apostle shared with the faithful in the endurance of persecution, as also in the kingly dignity of the
Christian calling, and the grace of suffering. All these were in Christ, through His grace and goodness.
9 This island, south of Samos, in the archipelago, was used by the Koman emperors as a place of banish
ment. St. John had been banished thither by Domitian.
10 The testimony which he bare to Jesus. u Divinely transported — entranced.
13 The first day of the week was so called, being specially consecrated by the apostles to public worship, in
honor ofthe resurrection of our Lord.
13 The person speaking. " It does not suit an ordinary man.
49 A long tunic, such aB priests wore.
49 Splendor. The whole appearance was that of splendor and majesty.
6 G. P. "kings." V. A. C. critics. h To God His Father.
i Isai. 3: 13; Matt. 24:30; Jude 14. k Isai. 41: 4; 44:6; 48 : 12; infra 21 :6; 22:18.
' P. V. critics — . m Q. p, _ v. MSS. versions, critics.
" O. P. " of." V. A. B. C. o G. P. " for." V. A. C.
P G. P. "I am Alpha and Omega, the first and the last." V. MSS. Syr. critics.
q G. P. — V. MSS. i-'yr. Ar. r Dan. 7 : 13.
s G. P. *' as if they burued in a furnace." V. A. C. versions.

THE APOCALYPSE OF JOHN II. 823
17. And when I saw Him, I fell at His feet as dead : And He laid
His right hand on me, saying : Eear not : I am the first,' and the last,
18. And He that liveth, and I was dead, and behold I am living for
ever and ever," and I have the keys17 of death and of hell.v
19. Write therefore," the things which thou hast seen, and which are,
and which must take place after these things.
20. The mystery of the seven stars, which thou hast seen in My right
hand, and the seven golden candlesticks : the seven stars are the angels18
ofthe seven churches : and the seven candlesticks" are the seven churches.

CHAPTER II.
JOHN IS ORDERED TO WRITE VARIOUS THINGS TO THE CHURCHES OF EPHESUS, SMYRNA,
PERGAMUS, AND THYATIRA ; PRAISING THOSE WEO HAD NOT RECEIVED THE DOCTRINE
OF THE NICOLAITES, AND RECALLING OTHERS TO PENANCE BY THREATS: DETESTING
THE TEPID, AND PROMISING REWARDS TO TIIE VICTOR.
1. To the angel" of the Church1 of Ephesus write : These things saith
He who holdeth the seven stars in His right hand, who walketh in the
midst of the seven golden candlesticks :2
2. I know thy works, andb labor : and thy patience, and that thou
canst not bear the wicked : and thou hast tried those who say that they
are apostles, and are not : and thou hast found them liars.3
3. And thou0 hast patience, and hast enduredd for My name, and hast
not fainted.
4. But I have against thee, that thou hast forsaken thy first love.'1
5. Be mindful, therefore, whence thou art fallen : and repent, and

" Sovereign control is denoted by the keys— the power over life and death.
re Bishops, who are messengers of God, and lights to guide others.
1 The prophet Malachy declares that the priest is the angel, that is, the messenger, of the Lord of hosts.
This term is here applied to the ruler of each local church. Each bishop was a messenger of Christ. He is
here addressed as the representative of his flock, whoso defects or good works are particularly stated. Timo
thy is believed to be here meant.
3 Christ here describes Himself as He appeared in vision. His care and protection of the rulers of the
seven churches are represented by His holding in His hand seven stars, symbols of those rulers, who were
as lights in the spiritual firmament.
3 False pretendants to the title of disciples and followers of the apostles.
' Thy original fervor.
t Isai 41 : 4 ; 44 : 6 ; 48 : 12 ; infra 22 : 13. " G. P. + " Amen." V. A. critics.
» G. P. invert. V. A. critics. w G. P. - V. A. C. Syr. critics.
i G. P. + " which thou sawest." V. A. B. C.
a Mai. 2: 7. » G. P. + « thy." V. A. C.
= G. P. + " hast borne and." V. A. C. d G. P. "labored." V. A. 0. critics.

824

THE APOCALYPSE OF JOHN II.

perform the first works: else, I come to thee," and I will move thy can
dlestick out of its place,5 unless thou repent.
6. But thou hast this,6 that thou hatest the deeds of the Nicolaites,7
which I also hate.
7. Let him who hath an ear, hear what the Spirit saith to the
churches : To him who overcometh, I will give to eat of the tree of life,
which is in the paradise of My God.8
8. And to the angel9 of the Church of* Smyrna write : These things
saith the First and the Last, who was dead, and is alive.
9. I know thys tribulation, and thy poverty, but thou art rich,10 and
art slandered11 by those who say that they are Jews, and they are not,
but are a synagogue of Satan :"
10. Fear none of these things, which thou shalt suffer. Behold the
devil will cast some of you into prison, that ye may be tried : and ye
will have tribulation ten days. Be faithful unto death, and I will give
thee the crown of life.
11. Let him who hath an ear, hear what the Spirit saith to the
churches : He who overcometh, shall not be hurt by the second death.12
12. And to the angel of the Church of Pergamus write: These things ¦
saith He who hath the sharp two-edged sword.
13. I know' where thou dwellest, where is the throne of Satan :13 and
thou holdest fast My name, and hast not denied My faith. And in
those daysk was Antipas My faithful witness, who was slain among you,
where Satan dwelleth.
14. But I have a few things against thee, that thou hast there those
who hold the doctrine of Balaam,14 who taught Balac1 to cast a stum
bling-block before the children of Israel, to eat,m and to commit forni
cation.

* This is a figure of the extinction of faith, or the overthrow of an episcopal see, or of tho transfer of the
episcopal authority to another.
a In thy favor.
1 A sect remarkable for licentious principles and practices. They claimed the deacon Nicolas for their
author; but many think that this had no other foundation than an equivocal expression.
8 The tree which was in paradise was a symbol of eternal life.
3 St. Polycarp is thought to be the prelate who is here addressed.
10 Spiritually.
11 These sectaries were of Jewish origin, and affected great zeal for the Mosaic ceremonies; but they were
not true Jews, faithful to the spirit of Moses: they were rather a society of men adverse to God's counsels.
12 Tho punishment of hell is called a second death, as glory is termed life. The Jews, in their most ancient
paraphrases, designate the punishment of the soul a second death.
J3 The power of Satan prevailed there at that time.
14 The principles of his conduct are here termed doctrine. He taught Balac to throw temptation in the
way of the Israelites, that they might apostatize from God.
» G. P. "quickly." V. A. C. f G. A. Tpivpvaiiov. B. P. "in Smyrna."
5 G. P. " works and." A. C critics. h B. P. "Ilcnow the blasphemy."
i G. P. + "thy works and." V. A. C k G. P. "wherein." V. A. C.
I Numb. 24 : 3 ; 55 : 2. m G. P. + " things sacrificed unto idols."

THE APOCALYPSE OF JOHN II. 825
15. So thou hast also those who hold the doctrine of the Nicolaites."
16. In like manner" repent : if not, I will come to thee quickly, and
I will fight with them with the sword" of My mouth.15
17. Let him who hath an ear, hear what the Spirit saith to the
churches : To him who overcometh, I will give'1 the hidden manna, and
I will give him a white stone:16 and on the white stone a new name
written, which no one knoweth, but he who receiveth.17
18. And to the angel of the Church of Thyatira write : These things
saith the Son of God, who hathr eyes as a flame of fire, and His feet are
like fine brass :
19. I know thy works, and thy faith and charity, and thy ministry"
and patience,8 and thy last works which are more than the former.
20. But I have a few things against thee, that thou sufferest the
woman Jezabel,19 who styleth herself a prophetess,20 to teach, and to
seduce My servants, to commit fornication, and to eat of things offered
to idols.
21. And I gave her time to repent:' and she will not repent of her
fornication. 22. Behold I cast her into a bed : and those who commit adultery
with her, shall be in" very great tribulation, unless they repent of their
works. 23. And I will put her children to death, and all the churches shall
know that I am He who searcheth the reins and hearts :v and I will give
to every one of you according to his works. But to you I say,
24. Andw to the rest in Thyatira : Whoever have not this doctrine,21
and they who have not known the depths22 of Satan, as they say,23 1 will
cast on yqu no other burden.24
25. Yet that which ye have, hold until I come.
26. And he who shall overcome and keep My works to the end, I
will give him power over the nations,
18 The word of Christ, like a piercing sword, penetrates the heart.
43 It was usual to give to the victors in the games a white stone, with an inscription marking the prize to
which they were entitled.
14 This signifies the high value nf the heavenly reward.
18 This may be referred to services rendered to the poor.
49 Some powerful and wicked woman like Jezabel.
39 She affected to have the gift of prophecy. 31 The apostolic doctrine.
22 His deep machinations against truth. 3J As they allege, to excuse tliemselies.
21 No austere injunction in punishment for their errors and excesses.
t 6 fciocj. P. " which thing I hate." V. A. C. bpioiios. Critics.
» Critics connect it with v. 15, and add dm : "repent therefore."

p

Heb.

4: 12.

1
G. P
• +
" to eat of.
"
V.
M:
¦s.
critics.
r
G. P.
+ " His."
V.
A.
9
G.P.
transposes.
V.
A.
C.
t
G. 1'.
" of her fornication ;
and she repented
not."
V.
MSS.
cril
ics.
u
G. P.
" into."
V
1 Kings 16: 7:
Ps.
7:
10;
Jer. 11
:20;
17:
10; 20
:12.
P. V
. critics. -
826 THE APOCALYPSE OF JOHN III.
27. And he shall rule them with an iron25 rod, and like a potter's
vessel they shall be broken.26
28. As I also received from My Father : and I will give him the
morning star.27
29. Let him who hath an ear, hear what the Spirit saith to the
churches.

CHAPTER III.
HE IS ORDERED TO WRITE TO THE CHURCHES OP SARDIS, PHILADELPHIA, AND LAODICEA,
RECALLING WITH THREATS TO PENANCE SUCH AS WERE DELINQUENT, BUT PRAISING
OTHERS, AND PROMISING A REWARD TO HIM WHO OVERCOMES : SAYING THAT GOD
KNOCKS AT THE GATE, TO COME IN TO II1M WHO MAY OPEN.
1. And to the angel of the Church of Sardis write: These things
saith He who hath the seven spirits of God, and the seven stars : I know
thy works, that thou hast a name, that thou livest, and thou art dead.
2. Be watchful and strengthen the other things which were" ready to
die. For I do not find thy works full before Myb God.1
3. Bear in mind therefore how thou hast received, and heard, and
observe, and repent. If then thou watch not, I will come to thee as a
thief, and thou shalt not know at what hour I will come to thee.0
4. Butf* thou hast a few names8 in Sardis, who have not defiled their
garments :2 and they shall walk with Me in white, because they are
worthy. 5. He who shall overcome,* shall be thus clothed with white robes,
and I will not blot out his name from the book of life, and I will own
his name before My Father, and before His angels.
6. Let him who hath an ear, hear what the Spirit saith to the
churches. 7. And to the angel of the Church of Philadelphia write : These
things saith the Holy and True One, who hath the keye of David :3 who
openeth and no man shutteth :4 shutteth, and no man openeth.11
25 Strength and severity of government are designated.
'¦* The true follower of Christ shared with Him in the overthrow of idolatry, and the establishment of His
kingdom : but especially in glory after death.
24 Make him like the morning star. It is a Hebraism. Christ is styled the morning star. He makes His
disciple like Himself, by His gifts.
1 Christ in many places calls His Father in this affectionate manner.
2 By idolatry or licentiousness.
3 Supreme power over the people of God. 4 His absolute control is expressed by these words.
» G. P. "are." V. A. C. b G. P. — V. A. C.
" 1 Thess. 5:2; 2 Pet. 3 : 10 ; infra 16 : 15.
i G. P. — V. A. C. » G. P. + " even." V. critics.
f P. " the same." V. A. C. Syr. Ar. critics. e Isaiah 22 : 22.
a Job 12 : 14.

THE APOCALYPSE OP JOHN III. 827
8. I know thy works. Behold I have given before thee an opened
door, which1 no man can shut, because thou hast a little strength, and
thou hast kept my word, and thou hast not denied My name.
0. Behold, I will makek those of the synagogue of Satan, who say
that they are Jews, and they are not, but lie : behold I will make them
come and worship before thy feet,'' and they shall know that I love
thee: 10. Because thou hast kept the word of My patience," and I will keep
thee from the hour of temptation, which is to come on the whole world,
to try those who dwell on the earth.7
11. Behold I come quickly: hold fast what thou hast, that no man
take thy crown.
12. Him that shall overcome, I will make a pillar in the temple of
Mys God, and he shall not go out any more : and I will write on him
the name of My God, and the name of the city of My God, the new
Jerusalem, which cometh down out of heaven from My God, and My
new name.
13. Let him who hath an ear, hear what the Spirit saith to the
churches. 14. And to the angel of the Church of Laodicea,1 write : These things
saith : The Amen,m the faithful and true witness, who is the beginning
of the creation of God.9
15. I know thy works, that thou art neither cold nor hot : I would
thou wert cold or hot.10
16. But because thou art lukewarm, and neither cold nor hot, I am
about to vomit thee out of My mouth,11
17. Because thou sayest : I am rich, and have grown wealthy, and
have need of nothing : and thou knowest not that thou art wretched,
and miserable, and poor, and blind, and naked.12
18. I counsel thee to buy from me gold purified by fire,13 that thou
* That homage which they were to render to the ruler nf the Church was ultimately referred to God. They
worshipped conformably to hlfl teaching.
9 Kept My word In patience— patiently endured all tilings in hope.
' This is a promise of protection in the midnt of the extremo persecution, wh'ch was to bo universal.
8 An ornament and support. Iu reward of his perseverance, he is to bo solidly established in God forever.
3 The principal creature. TliiB is understood of Christ in His human nature. His humanity was not
created before all things, but it was the primary object of tho Divine counsels.
10 This indicates that a state of tepidity and Indifference is highly displeasing to God— in some respect more
co than punitive delinquency, for which the violence of temptation may furnish some extenuation. Sincerity
in opposing the true religion may plead tho excuse of some, whilst indifference is without excuse.
11 This figurative expression alludes to vomiting produced by drinking tepid water, and is employed to
mark the rejection and condemnation of those who are indifferent. Apostacy from the faith is often the result
¦ if tepidity and of a careless life.
13 The blindness and illusion of sinners are great.
19 To practise pure and perfect virtue, which is to be richly rewarded.
i O. I', "and." V. A. C. * Lit. "give."
I G. P. "of tho Laodiceans." "> John 14 : 6.

828 THE APOCALYPSE OF JOHN IV.
mayest be rich, and mayest be clothed with white robes, and that the
shame of thy nakedness may not appear,14 and to anoint" thine eyes
with eye-salve, that thou mayest see.
19. Those whom I love, I rebuke and chastise." Be zealous, there
fore, and repent.
20. Behold I stand at the gate, and knock : if any man hear My
voice, and open the gate [to me], I will come in to him, and sup with
him,15 and he with Me.
21. To him who shall overcome, I will give to sit down with Me on
My throne,16 as I also overcame, and sat down with My Father in His
throne. 22. Let him who hath an ear, hear what the Spirit saith to the
churches.

CHAPTER IV.
A GATE BEING OPENED IN HEAVEN, "HE SEES ONE SITTING ON A THRONE, AND AROUND
HIM TWENTY-FOUR ANCIENTS SEATED: AND FOUR ANIMALS WHICH HE HERE DE
SCRIBES, WHICH CONSTANTLY, IN UNISON WITH THE TWENTY-FOUR ANCIENTS, GLORI
FIED HIM WHO SAT ON THE THRONE.
1. After these things I looked: and behold a gate wag opened in
heaven,1 and the former voice, which I had heard as of a trumpet, speak
ing with me, said : Come up hither, and I will show thee the things
which must be after these.
2. And immediately I was in spirit : and behold a throne was set in
heaven, and on the throne one* was sitting.2
3. And He who sat was like in sight to a jasper, and sardine stone f
and a rainbow was around the throne, in sight like an emerald.4
4. And round about the throne were twenty-four thrones : and on, the
thrones* twenty-four ancients were sitting, clothed with white robes, and
having" golden crowns on their heads :5

11 That your past sins may not cover you with shame.
" A banquet is expressive of enjoyment and familiarity.
10 The saints share the glory of Christ.
1 This was to give the sacred seer an insight into the glory of Christ reigning with the Father.
3 God had thus manifested Himself to Isaiah and to Ezekiel.
3 The green and red colors of these stones were emblematic of the unchangeableness and justice of the
Deity. 4 The rainbow was a token of peace and reconciliation.
9 These may be distinguished saints of the Old and New Dispensation, the chief patriarchs, and the apos
tles. John was, of course, not of the number.
" G. P. imp. V. A. C. o Prov. 3 : 12 ; Heb. 12 : 6. a Is. 6 ; Ezek. 1.
b G. P. "I saw." V. A. c G. P. "they had." V. A.

THE APOCALYPSE OF JOHN IV. 829
5. And from the throne came forth lightnings,6 and voices, and thun
ders/ and before the throne seven lamps0 were burning, which are the
seven spirits7 of God.
6. And in the sight of the throne there was asf a se"a of glass like
crystal :s and in the midst of the throne, and round about the throne
there were four animals full of eyes before and behind.9
7. And the first animal was like a lion,10 and the second animal like
a calf," and the third animal having the face asg of a man,12 and the
fourth animal was like an eagle flying.13
8. And the four animals had each of them six wings :14 and round
about and within they are full of eyes ; and they rested not day and
night, saying : Holy, Holy, Holy,11 the Lord God Almighty, who was,
and who is, and who is to come.
9. And when these animals gave glory, and honor, and thanks, to
Him sitting on the throne, living forever and ever,
10. The twenty -four ancients fell before Him sitting on the throne,
and they adored Him who liveth forever and ever, and they laid their
crowns before the throne, saying :
11. Thou art worthy, 0 Lord our God,15' to receive glory, and honor,
and power, because Thou hast created all things, and they existed11 and
were created for Thy will.

* Lightning and thunder are usual symbols of Divine majesty and vengeance.
4 The lamps were symbols of angelic spirits, always brilliant and ardent. There is an allusion to the can
dlestick with seven branches, which was in the temple.
8 The appearance of the heavens was like a sea of crystal, placid and transparent.
9 These are generally thought to represent tbe sacred evangelists, who arc vigilantand enlightened. Their
prophetic vision, as well as their historic knowledge, may be symbolized by their eyes before and behind.
10 St. Mark, whose gospel begins with the preaching of John, is likened to a lion — his voice resounding in
the desert.
11 St. Luke treats of the priesthood of Zachary in the commencement of his gospel, and it is thought to be
symbolized by the calf, which was offered in sacrifice.
43 St. Matthew gives the genealogy of Christ, and his human career, and may be represented by this animal.
" The sublimity of the gospel of St John, who at once soars to the bosom of the Deity, has obtained for
him the title of eagle.
14 The wings, three on each side, may denote tbe rapid diffusion of the gospel truth. The resemblance with
the descriptions in Isaiah and Ezekiel is striking.
" This doxology is expressive of the perfections of God the Creator, who of Himself is strictly entitled to
the homage and praise of His creatures. He has in Himself all glory — He is all-powerful; and no one can
add anything to His power or happiness. The glorified spirits acknowledge with deep awe His sanctity and
majesty. ii G. P. invert. V. e G. P. + "of fire."
I Q. P. — V. A. Syr. Ar. critics. s G. P. " as a man." V. A.
h Isaiah 6 : 3.
i G. P. — A. B. " oar Lord and God." k G. P. " are." V. A. B. critics.

830 THE APOCALYPSE OF JOHN V.

CHAPTER V.
WHEN JOHN WEPt'bECAUSE NO ONE COULD OPEN THE BOOK SEALED WITH SEVEN SEALS,
THE LAMB WHO WAS FIRST SLAIN OPENED IT: ON WHICH THE, FOUR ANIMALS AND
TWENTY-FOUR ANCIENTS, WITH A NUMBERLESS MULTITUDE OF ANGELS, AND ALL
CREATION, GLORIFIED HIM GREATLY.
I. And I saw in the right hand of Him who sat on the throne, a book
written within and without,1 a sealed with seven seals.2
2. And I saw a strong angel3 proclaiming with a loud voice : Who is
worthy to open the book, and loose its seals ?
3. And no one neither in heaven, nor on earth, nor under the earth,
could open the book, nor look on it.4
4. And I wept much, because no one was found worthy to openb the
book, nor to look on it.
5. And one of the ancients said to me : Weep not : behold the lion
of the tribe of Juda, the root of David, hath prevailed to open the book,
and loose the seven seals thereof.
6. And I looked : and behold in the midst of the throne, and of the
four animals, and in the midst of the ancients, a Lamb standing as if
slain,6 having seven horns and seven eyes, which are the seven spirits of
God, sent forth into all the earth.0
7. And He came, and took the book out of the right hand of Him
who sat on the throne.
8. And when He had opened the book, the four animals and twenty-
four ancients fell down before the Lamb, having every one harps and
golden vials full of odors, which are the prayers of the saints :7
9. And they sang a new song, saying: Thou art worthy, [0 Lord],
to take the book, and to open the seals thereof, because Thou wast slain,
and Thou hast redeemed us to God by Thy blood out of every tribe,
and tongue, and people, and. nation ;

1 The writing on both sides ofthe parchment indicates the voluminous contents, since it was usual to write
only on one side.
2 The mysterious character of the contents is intimated by tho numerous seals, rendering it difficult to
arrive at tbe knowledge of the contents.
3 The strength of the angel and loudness of the voice express the solemnity of the announcement.
4 The splendor of the volume dazzled the beholder.
5 The Lamb stood before the throne, hearing the marks of the death which he had undergone ; wounded
and besmeared "with blood.
9 The angels — ministers of religion— sent from God throughout tbe whole earth, to spread tho glory of
Christ, are represented by seven horns, emblems of power, and seven eyes, emblems of vigilance.
1 The prayers of tbe saints on earth are presented to God by the spirits who surround His throne.
a G. P. " on the back side." V. MSS. versions, critics.
<> G. P. + " and read." V. B. critics.

THE APOCALYPSE OF JOHN VI. 831
10. And Thou hast made us a kingdom" and priests8 to our God ; and
we shall reign on the earth.9
11. And I beheld, and heard the voice of many angels round the
throne, and the animals, and the ancients, and the number of them wasd
thousands of thousands,
12. Saying with a loud voice : The Lamb who was slain, is worthy
to receive power and Divinity,0 and wisdom, and strength, and honor,
and glory, and praise.
13. And every creature which is in heaven, and on earth, and under
the earth, and those which are in the sea, and which are10 in it,f I heftrd
all saying : To Him who sitteth on the throne, and to the Lamb, praise,
and honor, and glory, and power, forever and ever.
14. And the four animals said : Amen.11 And the twenty-four an
cients fell on their faces, and adored Him who liveth forever and ever.

CHAPTER VI.
THE FOUR SEAIS BEING OPENED, VARIOUS EFFECTS AGAINST TUB EARTH ENSUE: ON
THE OPENING OF THE FIFTH SEAL, THE SOULS OF TIIE MARTYRS ASK THAT THE
JUDGMENT SHOULD BE HASTENED : ON THE OPENING OF THE SIXTH, TIIE SIGNS OF
THE FUTURE JUDGMENT ARE POINTED OUT.
1. And I saw that" the Lamb had opened one of the sevenb seals,
and I heard one of the four animals saying, as with a voice of thunder :
Come and see.
2. And I looked : and behold a white horse : and He who sat thereon
had a bow, and a crown was given Him, and He went forth conquering,
that He might conquer.1
- 3. And when He had opened the second seal, I heard the second
animal, saying : Come and see.

• AU the elect enjoy a dignity greater than that of the princes of the earth, since grace raises them to a
high elevation. They Bhare in the priesthood of Christ.
3 The prevalence of the gospel is the reign of Christ and His saints on earth. This is but partial, whilst
the human passions prove so violent ; but there is no reason to expect, under the most favorable circum
stances, undisturbed peace.
10 Those rational creatures of God which might be on the sea or elsewhere.
" This is an acknowledgment that Christ should receive the samo hbmage as the Father, siuee He is
adored by the BUblimest spirits ofthe heavenly court.
1 This was Jesus Christ, whose pure gospel may be understood by tho white horse. The punishments
which overtake His enemies, may be likened to arrows shot from His bow; or the merciful visitations of His
grace, by which he subdues His enemies to His faith and love, may be represented by them.
c G. P. "kings." Supra 1 : 6.
d g. -}- pivpidScs uvptddciiv. P. " ten thousand times ten thousand."
e G. P. " riches." Possibly " diviiias." ! G. P. "them."
a G. P. "when." V. MSS. b G. P. — V. MSS. critics.

832 THE APOCALYPSE OF JOHN VI.
4. And another, a red horse went forth : and to him who sat thereon,
it was given to take away peace from the earth, and that they should
slay one another, and a great sword was given to him.2
5. And when He had opened the third seal, I heard the third animal,
saying : Come and see. And behold a black horse :3 and he who sat
upon it had a pair of balances in his hand.
6. And I heard as" a voice in the midst of the four animals, saying :
Two measures4 of wheat for a shilling,6 and thrice two measures of
barley for a shilling, and hurt not the wine and the oil.6
7. And when He had opened the fourth seal, I heard the voice of the
fourth animal, saying : Come and see.
8. And behold a pale horse : and the name of him who sat up'on it
was Death, and hell7 followed him, and power was given to him8d over
the four quarters6 of the earth, to kill with the sword, famine, and
death, and with the beasts of the earth.
9. And when He had opened the fifth seal, I saw under the altar the
souls of those who were slain for the word of God,9 and for the testi
mony which they held ;
10. And they cried with a loud voice, saying : How long, 0 Lord
(Holy and True); dost Thou not judge, and avenge our blood on those
who dwell on the earth ?10
11. And white robes were given, to every one of them11 one ; and it
was said to them, that they should rest yet a little while, until their
fellow-servants, and their brethren who are to be slain, even as they, be
completed.12 12. And I looked when He had opened the sixth seal : and behold a
great earthquake took place, and the sun became black as sackcloth ;
and the whole* moon became as blood.

2 This rider represented persecution, or war.
9 Famine.
4 This measure is said by Agricola to be equivalent to two pounds weight.
s A day's wages.
9 This appears to except wine and oil from the objects of which there shall be a scarcity. Some, however,
understand it as a caution to use them sparingly, because of their scarcity.
4 The region of the departed.
8 Death is the chief object of this representation.
9 The martyrs are represented as under the altar, to denote their union with Christ, the chief victim, and
their incomplete happiness.
10 This is designed to represent the wonderful forbearance of God, whose justice is provoked by the cruel
ties practised against His worshippers. The saints desire not vengeance ; but tbey may well admire the
patience which God exercises towards His enemies.
11 Emblems of their purity and dignity.
43 The exercise of Divine justice is sometimes delayed with advantage to the faithful, to whom an opportu
nity of patience and merit is afforded. The cruelties of persecutors increase the number ofthe martyrs.
9 G. P. — V. A. d G. P. "them." V. B. MSS. Ar.
' G. P. " the fourth part." f G. P. — V. A. B. C. critics.

THE APOCALYPSE OF JOHN VII. 833
13. And the stars fell from heaven on the earth,13 as a fig-tree casteth
its green figs, when it is shaken by a great wind.
14. And the heaven passed away like a book8 rolled up :li and every
mountain, and the islands were shaken from their places.
15. And the kings of the earth, and the princes, and the captains,15
and the rich,h and the strong,1 and every bondman and freeman hid
themselves in the dens, and in the rocks of the mountains :
16. And they say to the mountains and the rocks : Fall on us,k and
hide us from the face of Him who sitteth on the throne, and from the
wrath of the Lamb :18
17. For the great day of their wrath is come ; and who shall be able
to stand ?

CHAPTER VII.
WHILST THE EARTH IS TO BE PUNISHED, THOSE WHO HAVE A MARK ON THEIR FORE
HEAD ARE ORDERED TO BE PRESERVED, WHO, BOTH OF JEWS AND GENTILES ARE
DESCRIBED AS BLESSING GOD, CONCERNING THOSE WHO ARE CLOTHED WITH WHITE
ROBES. 1. After these things I saw four angels standing at the four corners
of the earth, holding the four winds of the earth, that they should not
blow over the earth, nor over the sea, nor on any tree.1
2. And I saw another angel ascending from the rising of the sun,
having the seal of the living God ; and he cried with a loud voice to the
four angels, to whom it was given to hurt the land and sea,
3. Saying : Hurt not the land, and the sea, nor the trees, until we
seal the servants of our God on their foreheads.2
4. And I heard the number of those who were sealed: a hundred and

13 This is a representation of what appeared to tlie apostle. These figurative expressions may denote the-
calamities that overspread the world, especially in the wars of tbe Romans against the Jews.
14 As when the scroll is rolled up, the writing is no longer legible, so the heavens appeared as a closed book —
nothing more was discoverable to the observer.
la Officers at tbe head of a thousand men.
16 These expressions denote the extreme consternation of men generally at the Divine visitation. The pro
phet points to the dreadful calamities which shall Anally overtake those, who, with apparent impunity, shed
the blood of so many martyrs.
1 From this we may infer that the elements are under the direction and control of angels, as ruling the-
material world under God.
3 The peculiar mark, or sea], is not declared. It was intended to mark the chosen of God — those whom His-
mercy would save from the general destruction. One of the chief angels was intrusted wilh th s seal. The-
prophet was hereby instructed that God had His chosen servants in every tribe, and had not wholly aban
doned His ancient people, many of whom were converted to the Christian faith.
s Isaiah 34 : 4. n G. P. invert. V. A . C. c itics.
' G. P. " mighty men." V. A. C. k Isaiah 2 ; 1 9 ; Osee 10 : 8 ; Luke 23 : SO.
53

834 THE APOCALYPSE OF JOHN VII.
forty-four thousand were sealed,3 of every tribe of the children of Is
rael. 5. Of the tribe of Juda twelve thousand were sealed : of the tribe of
Ruben twelve thousand were sealed : of the tribe of Gad twelve thou
sand were sealed :
6. Of the tribe of Aser twelve thousand were sealed : of the tribe of
Nephthali twelve thousand were sealed : of the tribe of Manasses twelve
thousand were sealed :
7. Of the tribe of Simeon twelve thousand were sealed : of the tribe
of Levi twelve thousand were sealed : of the tribe of Issachar twelve
thousand were sealed.
8. Of the tribe of Zabulon twelve thousand were sealed : of the tribe
of Joseph twelve thousand were sealed : of the tribe of Benjamin twelve
thousand were sealed.4
9. After these things I saw" a great crowd, which no man could
number, of all nations, and tribes, and peoples, and tongues,6 standing
before the throne, and in sight of the Lamb, clothed with white robes,
and palms in their hands :6
10. And they cried with a loud voice, saying : Salvation7 to our God,
who sitteth upon the throne, and to the Lamb.
11. And all the angels stood around the throne, and8 the ancients,
and the four animals : and they fell down on their faces before the
throne, and they adored God,
12. Saying : Amep. Praise, and glory, and wisdom, and thanks
giving, honor, and power, and strength, to our God forever and ever.
Amen. 13. And one of the ancients answered, and said to me : Who are
these, who are clothed with the white robes ? and whence came they ?
14. And I said to Him : Myb lord,0 thou knowest. And he said to
me : These are they who have come out of great tribulation, and have
washed their robes, and made them white in the blood of the Lamb :9
15. Therefore they are before the throne of God, and they serve Him
day and night in His temple : and He who sitteth on the throne will
dwell over them :w

3 This may be put for an indefinite number.
4 No mention is made of the tribe of Dan, which was reduced to a small number.
* Converts from heathenism. This is a beautiful representation of the numberless army of martyrs.
9 Emblems of triumph. The glory which awaits the martyrs is described, to animate Christians to suffer.
1 Glory. The triumphant saints praise Christ for their deliverance.
B Around.
9 Blood ordinarily defiles — the blood of Jesus purifies. The allusion is to fullers, who thoroughly cleanse
clothes, and make them bright and glossy, as if new.
10 As their king, sheltering and protecting them. .
a G. P. + "and lo!" V. C. b G. P. — V. B. C. critics. c xvpis. P. "air."

THE APOCALYPSE OF JOHN VIII. 835
16. They shall not hunger, nor thirst any more,a neither shall the
sun, nor any heat0 fall on them :
17. For the Lamb, that is in the midst of the throne, will rule them,
and lead them to the fountains of the waters of life/ and God will wipe
away every tear from their eyes.6 «

CHAPTER VIII.
ON THE OPENING OF THE SEVENTH SEAL, SEVEN ANGELS ARE SHOWN WITH TRUMPETS,
AND THE FIRE AT THE ALTAR BEING POURED OUT ON THE EARTH, VARIOUS STORMS
ARE EXCITED BY ANOTHER ANGEL: IN LIKE MANNER FOUR ANGELS SOUNDING THE
TRUMPET, VARIOUS PLAGUES AGAINST MEN ARE MANIFESTED.
1. And when he had opened the seventh seal, there was silence in
heaven, as it were, for half an hour.1
2. And I saw seven angels standing* in the presence of God : and
seven trumpets were given to them.
3. And another angel came and stood before the altar, holding a
golden censer, and much incense was given to him, that he should offer
of b the prayers of all the saints* on the golden altar, which is before the
throne [of God].
4. And the smoke of the incense from the prayers of the saints as
cended before God from the hand of the angel.
5. And the angel took the censer, and filled it with the fire of the
altar, and cast it on the earth, and there were thunders, and voices,0
and lightnings, and a great earthquake.'
6. And the seven angels, who had the seven trumpets, prepared them
selves to sound the trumpet.
7. And the first angel sounded the trumpet, and there was hail, and
• fire mixed with blood, and it was cast on the earth, and the third part
of the earth was burnt up,d and the third part of the trees was burnt
up, and all green grass was burnt up.
8. And the second angel sounded the trumpet: and as a great mountain

1 This indicates the awful import of what was to follow. Punishments provoked by the persecution ofthe
martyrs are here represented under striking symbols.
9 The prayers of the saints which the angel presented to God, were as incense, grateful to Him. They give
occasion to the exercise of His vengeance, for although the saints seek mercy for sinners, their sufferings de
mand justice.
' These mark heavy calamities which came on the world.
•i Isaiah 49 : 10. e xavpLa. Sept. " burning wind.1'
f G. P. "living fountains." V. A. critics. % Isaiah 25 : 8 ; infra 11: i. > Matt. 12 : 46, 47.
* P. " offer it with." <= G. P. invert 'S.P.- V. MSS. Syr.

836 THE APOCALYPSE OF JOHN IX.
burning with fire was cast into the sea, and the third part of the sea
became blood ;
9. And the third part of the creatures4 in the sea which had life, died,
and the third part of the ships were destroyed.
10. And the third angel sounded the trumpet : and a great star5 fell
from heaven, burning as a torch, and ^t fell on the third part of the
rivers, and on the fountains of waters :
11. And the name of the star is called : Wormwood ; and the third
part of the waters became wormwood, and many men died of the waters,
because they were made bitter.
12. And the fourth angel sounded the trumpet : and the third part
of the sun was smitten, and the third part of the moon, and the third
part of the stars, so that the third part of them was darkened, and the
day did not shine the third part of it, and the night in like manner.
13. And I looked and heard the voice of an eagle0 flying through the
midst of heaven, saying 'with a loud voice : Woe, woe, woe to those who
dwell upon the earth, by reason of the remaining voices' of the three
angels, who are yet to sound6 the trumpet.*

CHAPTER IX.
ON 'THE FIFTH ANGEL SOUNDING THE TRUMPET, THE STAR FALLS, AND THE LOCUSTS-
ARE DESCRIBED ISSUING FORTH FROM THE SMOKE OF THE ABYSS, TO TORTURE MEN :
ON THE SIXTH AKGEI, SOUNDING THE TRUMPET, FOUR ANGELS ARE LET LOOSE TO
SLAT THE THIRD PART OF MANKIND WITH A GREAT ARMY OF CAVALRY.
1. And the fifth angel sounded the trumpet : and I saw a star1 fall
from heaven on the earth, and the key of .the bottomless pit was given
to him.2
2, And he opened the bottomless pit, and the smoke of the pit arose
as the smoke of a great furnace, and the sun was darkened, and the air,
with the smoke of the pit :3

4 .The destruction of life, even among the sea monsters, is expressive of the great and general calamity.
9 Meteors resembling fallen stars are frequently used in prophetic imagery.
G The greatness of tbe impending calamities is thus marked.
1 Satan is spoken of by our Lord as a star falling from heaven. All who shine brightly as teachers in the
Church, and afterwards fall away, resemble him.
2 Power to bring calamities on the world, is said to be given him, because God permitted them, according
o the high counsels of His Providence.
3 Tbe greatness of the darkness which pervaded the atmosphere, and hid the sun from view, represented
he wide diffusion of error.
e G. P. " an angel." V'.' A. B. Syr. critics. ' G. P. + " of the trumpet." [P.-

THE APOCALYPSE OF JOHN IX. 837
3. And from the smoke of the pit locusts'1 came out on the earth,4
and power was given to them, as the scorpions of the earth have power :
4. And it was commanded them not to hurt the grass of the earth,
nor any green thing, nor any tree, but only the men who have not the
seal of God on their foreheads.6
5. And it was given to them that they should not kill them ; but that
they should tormentb them five months : and their torment was as the
torment of a scorpion when it striketh a man.
6. And in those days men will seek death,0 and shall not find it, and
they will desire to die, and death shall flee from them.
7. And the shapes6 of the locusts'1 ivere like to horses prepared for
battle : and on their heads as crowns like gold, and their faces as the
faces of men.
8. And they had hair as the hair of women, and their teeth were as
the teeth of lions :
9. And they had breastplates as iron breastplates, and the noise of
their wings as the noise of chariots of many horses rushing to battle.
10. And they had tails like scorpions, and stings were in their tails :
and their power was to hurt men five months :
11. And they had over them a king, the angel of the bottomless pit,
whose Hebrew name is Abaddon, but in Greek Apollyon [in Latin called
Exterminans7]. 12. One woe is passed, [and] behold two woes still come after these
things. 13. And the sixth angel sounded the trumpet : and I heard a voice
from the four horns of the golden altar, which is before God,
14. Saying to the sixth angel, who had the trumpet : Loose the four
angels, who are bound in the great river Euphrates.8
15. And the four angels were loosed, who were prepared for the hour,
and day, and month, and year, to kill the third part of men.9
16. And the number of the army of the horsemen two myriads of
myriads.6 And I heard the number of them.
17. And thus I saw the horses in the vision : and they who sat on
them had breastplates of fire, and of hyacinth, and of brimstone, and

4 Invading armies are compared to locuBts.
s This may signify that these calamities are directed against unbelievers, especially the Jews.
6 Their appearance.
4 The term means destroyer.
9 This signifies that angels are sometimes restricted by the Divine command to act in certain places. As
Babylon was on the Euphrates, this river is the symbol of the kingdom of Satan.
9 Angels are ministers of Divine justice.
a Joel 1:4. b G. P. " be tormented."
c Isaiah 2 : 19; Osee 10 : 8; Luke 23 : 30. i Wisd. 16 : 9.
e P. "two hundred thousand thousand."

838 THE APOCALYPSE OF JOHN X.
the heads of the horses were as heads of lions, and from their mouths
proceedeth fire, and smoke, and brimstone.
18. And by these three plaguesf the third part of men was killed,10
by the fire, and by the smoke, and by the brimstone, which issued out
of their mouths.
19. For the power of horses is in their mouths, and in their tails.
For their tails are like serpents, and they have heads, and with these
they hurt.
20. And the rest of the men who were not killed by these plagues,
did not repent of the works of their hands, that they should not worship
devils, and images of gold, and silver, and brass, and stone, and wood,
which can neither see, nor hear, nor walk.
21. And they repented not of their murders, nor of their witchcrafts,
nor of their fornication, nor of their thefts.11

CHAPTER X.
ANOTHER STRONG ANGEL SHOUTING, SEVEN THUNDERS ARE HEARD : THE ANGEL SWEARS
THAT TIME SHALL BE NO LONGER, BUT THAT THE MYSTERY SHALL BE COMPLETED
AT THE VOICE OF THE SEVENTH ANGEL: AND HE GIVES JOHN A BOOK TO BE SWAL
LOWED. 1. And I saw another mighty angel come down from heaven, clothed
with a cloud, and the rainbow on his head, and his face was as the sun,
and his feet as pillars of fire :
2. And he had in his hand a little book open : and he set his right
foot on the sea, and the left on the land :
3. And he cried with a loud voice, as when a lion roareth. And
when he had cried, the seven thunders uttered their voices.
4. And when the seven thunders had uttered their voices,1 I was
about to write : and I heard a voice from heaven saying to me : Seal
up the things which the seven thunders have uttered, and write them
not. 5. And the angel,2 whom I saw standing on the sea,a and on the land,
lifted up his hand to heaven :

10 This great destruction of human life, whether effected by armies like locusts, or by other agency, is an
exercise of Divine vengeance. The great slaughter of the Jews by the Romans, and by one another, may be
referred to; or the text may be understood of other visitations.
11 Impenitence and unbelief are seen amidst most manifest visitations of God.
1 This is thought by Middleton to have reference to some Jewish opinion.
- There is great resemblance between several circumstances of this description and those of the prophet
I G. P. — V. MSS. critics. a Dan. 12 : 7.

THE APOCALYPSE OF JOHN. XI. 839
6. And he sware by Him who liveth forever and ever, who created
heaven, and the things in it, and the earth, and the things in it, and
the sea, and the things in it, that time shall be no longer.
7. But in the days of the voice3 of the seventh angel, when he shall
begin to sound the trumpet, the mystery of God shall be accomplished,"
as He hath declared1 by0 His servants the prophets.
8. And I heard a voice from heaven again speaking with me, and
saying : Go, and take the1 book which is opened, from the hand of the
angel, standing on the sea and on the land.
9. And I went to the angel, saying to him, to give6 me the book.
And he said to me : Take the book, and eat it up,f and it will sour thy
" stomach, but in thy mouth it will be sweet as honey.
10. And I took the book from the hand of the angel, and I eat it up,
and it was in my mouth sweet as honey : and when I had eaten it, my
stomach was soured.5
11. And he said to me : Thou must prophesy again tog many nations,
and peoples, and tongues, and kings.6 \

CHAPTER XI.
JOHN MEASURING THE TEMPLE, HEARS THAT TWO WITNESSES SHALL PREACH, WHOM A
BEAST COMING UP OUT OF THE SEA SHALL KILL: BUT THEY RISING AGAIN SHALL
ASCEND UNTO HEAVEN. SEVEN THOUSAND MEN ARE SLAIN BY AN EARTHQUAKE, AND
WHEN THE SEVENTH ANGEL SOUNDS THE TRUMPET, THE TWENTY-FOUR ANCIENTS GIVE
THANKS TO GOD.
1. And a reed was given me, like a rod,1 and it was said to me :n
Arise, and measure the temple of God : and tbe altar, and those who
worship in it.
Daniel. The small hook probably denotes a special revelation of great moment, not easily to be communi
cated. The command to seal up what was announced by the voices of thunder marks their awful importance,
which does not allow them to be hastily declared. The oath of the angel is a token of a Divine decree that
all earthly scenes, in which God so long suffered men to run riot, must come to a close.
3 At the time when he shall sound his trumpet,
4 God is said to have evangelized the prophets, because he enlightened them with the knowledge of future*
things. 5 The contemplation of those great events afforded delight, which soon, however, was followed by painful
considerations. G The comprehensiveness of these predictions appears from these words. We cannot doubt that great
events are here announced to the nations and their rulers. Whatever obscurity may surround them, much
is striking and instructive.
x A perch for measuring. The ancient temple is thought to represent the Christian Church. The measur
ing of it is to fix attention on its greatness.
b Lit. "was accomplished." It is a Hebraism. Judges 4:8. c P. " to."
d G. P. « little." e G. P. " Give." V. A. C. critics.
f Ezek. 3:1. S ""i- P- "before."
a G. P. + " and the angel stood." V. A. vers, fathers. ¦*"

840

THE APOCALYPSE OF JOHN XI.

2. But the court, which is outside the temple, cast out,2 and measure
it not ; because it is given to the Gentiles, and they will tread under
foot the holy city forty-two months :3
3. And I will grant to My two witnesses,4 to prophesy a thousand
two hundred and sixty days, clothed with sackcloth.
4. These are the two olive trees, and the two candlesticks which stand
before the Lordb of the earth.0
5. And if any man will hurt them, fire shall come out of their mouths
and consume their enemies:5 and if any man will hurt them, thus he
must be slain.
6. These have power to shut heaven, that it rain not in the days of
their prophecy : and they have power over the waters to turn them into
blood, and to strike the earth with every plague,6 as often as they will.
7. And when they shall have finished their testimony, the beast which
cometh up out of the abyss, shall make war against them, and shall
overcome them, and kill them.
8. And their bodies shall lie in the squares of the great' city, which is
called spiritually Sodom and Egypt, where their74 Lord also was crucified.
9. And of the tribes, and peoples, and tongues, and nations, they
shall see their bodies for three days and a half: and they shall not suffer
their bodies to be laid in graves.
10. And they who dwell upon the earth shall rejoice over them, and
make merry : and they shall send gifts one to another, because these
two prophets tormented those who dwelt on the earth.
11. And after the three days and a half, the spirit of life from God
entered into them. And they stood on their feet, and great fear fell on
those who saw them.8
12. And they heard a great voice from heaven saying to them : Come
up hither. And they went up into heaven in a cloud, and their enemies
saw them.9
13. And at that hour a great earthquake took place, and the tenth
part of the city fell : and seven thousand names of men10 were killed in

2 Exclude from the measurement. Theeourtof the Gentiles may represent the unbelievers and the profane.
3 This is the period generally assigned to the sway of Antichrist. Jerusalem is supposed to be the seat of
his power.
' Enoch and Elias.
* As Elias called down fire on those who went to take him prisoner.
e This means a heavy scourge. These prophets, who are expected to appear in the days of Antichrist, will
he the agents of God in chastisements as well as mercies.
7 Jerusalem is plainly marked.
8 Prophets represent future facts as past, because presented to their mental vision.
B Their resuscitation and ascension are clearly predicted.
10 The'names are put for the men. An indefinite number is meant. The conversion of the survivors will
be a signal favor of God.
b G. P. " the God." V. A. C. c Zach. 4 : 14. i G. P. "our." V. MSS. critics.

THE APOCALYPSE OF JOHN XII. 841
the earthquake : and the rest became afraid, and gave glory to the God
of heaven.
14. The second woe is past, and behold the third woe cometh quickly.
15. And the seventh angel sounded the trumpet, and great voices
were in heaven, saying : The kingdom0 of this' world is become11 of our
Lord and of His Christ, and He shall reign forever and ever. Amen/
16. And the twenty-four ancients, who sit on their thrones in the
sight of God, fell on their faces, and adored God, saying :
17. We give Thee thanks, 0 Lord God Almighty, who art, and who
wast, and who art to come, because Thou hast taken Thy great power,
and hast reigned.
^ 18. And the nations were angry, and Thy wrath is come, and the
time for the dead to be judged, and to give reward to Thy servants the
prophets, and the saints, and those who fear Thy name, the little and
the great, and to destroy those who have destroyed the earth.12
19. And the temple of God was opened in heaven: and the ark of
His covenant was seen in His temple, and there were lightnings, and
voices, and an earthquake, and great hail.

CHAPTER XII.
WHEN THE WOMAX HAD BROUGHT FORTH A CHILD, IN THE SIGHT OF THE DRAGON, HER
CHILD WAS SNATCHED DP FROM HER TO GOD: THEN A GREAT BATTLE HAVING TAKEN
PLACE IN HEAVEN, THE DRAGON FALLING TO THE EARTH BEGAN TO PERSECUTE THE
SEED OF THE WOMAN.
1. And a great sign appeared in heaven : a woman1 clothed with the
sun, and the moon under her feet, and on her head a crown of twelve stars :2
2. And being with child, she cried" travailing in birth, and she was
in pain to be delivered.3

11 Has fallen under the power of. The final subjection of all things to Christ is here foretold.
13 The last judgment is to adjust all things, punishing the wicked and rewarding the just.
1 This woman is most correctly believed to be the Blessed Virgin, since she is spoken of as the Mother of
the Child, whom the dragon sought to destroy. Moses Stuart does not altogether object to this view, although
he is startled at the magnificence of the description. In answer to the question, " Who or what is represented
by the woman so splendidly apparelled ?" he says : " Not ancient Judaism  Not the Virgin Mary,
simply and personally considered ; for what is said in vs. 14, seq., appears to comprise too much to be applied
to any single personage who is merely human. It must then be the Church." Vol. 2, p. 252. There is no
impropriety in explaining it of the Church, with special reference to the Virgin Mother.
3 Christ, the sun of justice, may be said to clothe His mother with His own brilliancy. The moon may he
the symbol of all earthly grandeur, which is borrowed, incomplete, and unstable. The apostles, as twelve
brilliants in a crown, serve to increase the splendor of the Mother of their Lord.
3 This, although not literally applicable to the Virgin Mother, who was free from the pains and difficulties
e G. P. "kingdoms." V. MSS. critics. f G. P. "the." s G. P. — .
a G. P. "crieth." V. B. Syr. Ethiop. Lachmann.

842

THE APOCALYPSE OF JOHN XII.

3. And another wonder was seen in heaven : and behold a great red
dragon4 having seven heads, and ten horns, and on its heads seven dia
dems :
4. And its tail drew the third part of the stars of heaven,5 and it cast
them to the earth, and the dragon stood before the woman, who was ready
to be delivered ; that when she should be delivered, he might devour
her child.6
5. And she brought forth a male child,7 who was to rule all the
nations with an iron rod r* and her child was caught up to God,8 and to
His throne :
6. And the woman fled into the wilderness,9 where she had a place
prepared by God, that they should feed her there a thousand two
hundred and sixty days.10
7. And a great0 battle was in heaven : Michael and his angels fought
withd the dragon,11 and the dragon fought, and his angels :
8. And they prevailed not, neither was their place found any more
in heaven.
9. And that great dragon was cast out, the old serpent, which is
called the devil, and Satan, that seduceth the whole world, [and] he
was cast unto the earth, and his angels were cast forth with him.
10. And I heard a great voice in heaven, saying : Now salvation12 is
Accomplished, and strength, and the kingdom of our God, and the
power13 of His Christ, because the accuser of our brethren is cast out,
who accused them before our God, day and night.
11. And they overcame him by the blood of the Lamb, and by the
word of their testimony, and they loved not their lives unto death.14
12. Therefore rejoice, 0 heavens ! and ye who dwell in them. Woe
to8 the land, and to the sea, because the devil is come down to you,
having great wrath, knowing that he hath but a short time.
which attend natural parturition, may represent her care for the accomplishment of the mystery, of which
she was the honored instrument.
4 Satan, the arch enemy, is well represented by the dragon, or fiery serpent. The red color marks his per
secution of the Church.
* This may refer to the apostacy of the angels brought about by their proud chieftain. Traditionary state
ments concerning this event seem to have been alluded to in this description.
9 Satan no doubt watched the birth of Christ, although he only conjectured that He might he the expected
Deliverer. ' Christ.
8 Thus rapidly is the birth, life, and ascension of Christ glanced at.
3 Moses Stuart asks : " What is this but the flight of Mary, with her newly-born child, before the massacre
by Herod?'' Vol. 1, p. 210.
10 The persecution of Domitian is said to have lasted three years and a half. The same period is commonly
assigned to the reign of Antichrist.
11 This seems to refer to the tradition about the faU of tbe angels. They do not fight as mortals.
13 Victory, deliverance, triumph. ia Authority.
" They loved not life so as to shrink from death, when exposed to it for the confession of Christ.
b Supra 1:21. "G.P.- d G. P. " against." V. MSS. critics.
e G. P. + " the inhabitants of." V. B. C. versions, critics.

THE APOCALYPSE OF JOHN XIII. 843
13- And after the dragon saw that he was cast unto the earth, he
pursued the woman, which brought forth the male child:
14. And two wings of the great eagle15 were given to the woman, that
she might fly into the desert to her place, where she is nourished for a
time and times, and half a time, from the face of the serpent.
15. And the serpent cast out of his mouth, after the woman, water
as a flood, to cause her to be carried away by the river.
16. And the earth helped the woman, and the earth opened its mouth,
and swallowed up the river, which the dragon cast out of his mouth.
17. And the dragon was angry against the woman: and he went
away to make war with the rest of her seed, who keep the commands of
God, and have the testimony of Jesus Christ.
18. And hef stood on the sand of. the sea.16

CHAPTER XIII.
THE BEAST COMING UP OUT OF THE SEA, WITH SEVEN HEADS, AND TEN HORNS, AND TEN
DIADEMS, THE WOUND WHEREOF IS HEALED, BLASPHEMES GOD, AND MAKES WAR OX
THE SAINTS : AND ANOTHER BEAST WITH TWO HORNS COMING OUT OF THE EARTH,
IS EXCEEDINGLY FAVORABLE TO IT, FORCING ITS IMAGE TO BE MADE AND WOR
SHIPPED, AND THE STAMP OF ITS NAME TO BE RECEIVED.
1. And I saw a beast coming up out of the sea, having seven heads
and ten horns, and on his horns ten diadems, and on his head names" of
blasphemy.1 2. And the beast which I saw was like to a leopard, and his feet as
the feet of a bear, and his mouth as the mouth of a lion. And the
dragon gave him his own strength,* and great power.2
3. And I saw one of his heads as slain3 unto death ;° and his death-
wound was healed. And all the earth were in admiration after the
beast. 4. And they adored the dragon, which gave power to the beast : and
they adored the beast, saying : Who is like to the beast ? and who shall
be able to fight with him ?

10 A class of eagles may have been so distinguished.
10 On the seashore.
1 This beast is generally believed to be the Antichrist.
2 Authority. Antichrist will possess, in a high degree, all Satanic power.
3 Antichrist himself will appear to be slain.
I G. P. "I." V. A. versions, critics. a G. P. "name." V. A. versions, critics.
b G. P. -f "and his seat." Lit. -'¦ throne." = Infra 17 : 8.

844 THE APOCALYPSE OF JOHN XIII.
5. And a mouth speaking great things, and blasphemies, was given
to him : and power to act4 was given him forty-two months.
6. And he opened his mouth in blasphemies against God, to blas
pheme His name, and His tabernacle,5 and those who dwell in heaven.
7. And it was given him to make war with the saints, and to conquer
them. And power was given him over every tribe, and people, and
tongue, and nation :
8. And all who dwell on the earth, whose names are not written in
the book of life of the Lamb, which was slain from the beginning of the
world,6 adored him.
9. If any one have an ear, let him hear.
10. He who leadeth into captivity shall go into captivity :A he who
killeth with the sword, must be killed with the sword.7 Here is the pa
tience and faith of the saints.8
11. And I saw another beast9 coming up out of the land, and he had
two horns like a lamb, and he spake as a dragon.
12. And he exercised6 all the power of the former beast in his sight:
and he caused the earth, and those who dwell in it, to adore the first
beast, whose death-wound was healed.
13. And he did great signs, so that he made also fire to come down
from heaven on the earth in the sight of men.10
14. And he seduced those who dwell on the earth, by means of the
signs, which were given to him to do in the sight of the beast, saying to
those who dwell on the earth, to make the image of the beast, which
hath the wound of the sword, and lived.
15. And it was given to him, to give life to the image of the beast,11
and that the image of the beast should speak ; and to cause that who
soever will not adore the image of the beast, should be slain.
16. And he shall make all the little, and the great, and the rich, and
the poor, and the free men, and the slaves, to have the mark in their
right hand, or on their foreheads :l2

4 God is said to give the power, because He does not interfere with its exercise.
s The Church.
6 Some think that these last words are by hyperbaton referred to the names as not written from the begin
ning ofthe world in the hook of life.
4 The reverses of war, aud the sudden overthrow of the conqueror, are described.
8 The saints know that the triumph of impiety is only temporary.
8 A false prophet, with feigned meekness and serpentine craft.
10 Wonders, apparently supernatural, will he performed by the chief minister of Antichrist, but means to
distinguish them from Divine miracles will not be wanting.
11 A speaking statue will be among the apparent prodigies.
42 It was usual to brand soldiers, and the worshippers of some divinities. The followers of Antichrist may
have a distinctive brand, or token.
i Gen. 9:6; Matt. 26 : 52. e G. p. "exerciseth."

THE APOCALYPSE OF JOHN XIV. 845
17. And that no man should be able to buy, or sell,13 but he that
hath the mark, or name of the beast, or the number of his name.
18. Here is wisdom. Let him who hath understanding reckon the
name of the beast. For it is the number of a man ; and the number of
him is six hundred and sixty-six.14

CHAPTER XIV.
THE VIRGINS WALK WITH THE LAMB, SINGING, WHILST ONE ANGEL ANNOUNCES THE
GOSPEL, ANOTHER THE FALL OF BABYLON, AND A THIRD PROCLAIMS TOE PUNISH
MENT OF THOSE WHO HAVE WORSHIPPED TIIE BEAST; MOREOVER TWO HOLDING
SCYTHES ARE ORDERED, ME ONE TO CUT THE HARVEST, THE OTHER TO TRIM THE
VINE. 1. And I looked : and behold the Lamb stood on Mount Sion,. and
with Him a hundred and forty-four thousand having His name" and the
name of His Father written on their foreheads.1
2. And I heard a voice from heaven, as the voice of many waters,
and as the voice of great thunder : and the voice which I heard was as
of harpersb playing on their harps.
3. And they sang as a new song before the throne, and before the
four animals, and the ancients : and no man could say0 the song, but
those hundred and forty-four thousand, who were purchased from the
earth. 4. These are they who were not defiled with women : for they are
virgins. Thesed follow2 the Lamb whithersoever He goeth. These were
purchased from among men, first-fruits to God and the Lamb.
5. And in their mouth falsehood6 was not found : for they are without
spot before the throne of God.
6. And I saw another angel flying through the midst of heaven,
having an eternal3 gospel to preach to those who sitf on the earth, and
to every nation, and tribe, and tongue, and people,
7. Saying with a great voice : Fear the Lord,g and give Him honor,
13 By restricting the commercial relations to his followers, Antichrist will exercise an immense influence.
Men do not easily forego temporal advantages.
11 The conjectures concerning the name are altogether uncertain.
1 This specially represents the triumphant body of the martyrs.
3 This is understood of those who are free from the contamination of idolatry, which is figuratively styled
fornication. St. Augustin applies it to virgins in the strict sense. De Virginit. c. 27.
3 Decreed from eternity, and announcing eternal salvation.
a G. P. — V. A. B. C critics.
b G. P. "and I beard the voice of harpers." V. A. B. C. critics.
c G. P. " learn." Simon thinks dicere is by mistake for discere.
i G. P. " are they which." V. A.C. ' G. P. "guile." V. A. C. Syr. Ar. critics.
f G. P. "dwell." V. critics. sG. P. "God." V. critics.

846

THE APOCALYPSE OF JOHN XIV.

because the hour of His judgment is come : and adore Him, who made
heaven and earth,h the sea, and the fountains of waters.
8. And another angel followed, saying : Fallen, fallen is Babylon4
the great,1 whichk gave all nations to drink of the wine of the wrath of
her fornication.5
9. And a third angel followed them, saying with a great voice : If
any man shall adore the beast, and his image, and receive his mark on
his forehead, or in his hand ;
10. He also shall drink of the wine of the wrath of God, which is
mipgled with pure wine1 in the cup of His wrath, and he shall be tor
mented with fire and brimstone in the sight of the holy angels, and in
the sight of the Lamb.
11. And the smoke of their torments shall ascend forever and ever,
neither have they rest day and night, who have adored the beast and
his image, and whosoever hath received the mark of his name.
12. Here is the patience of the saints,m who keep the commandments
of God, and the faith of Jesus.6
13. And I heard a voice from heaven, saying to me : Write : Blessed
are the dead, who die in the Lord. Henceforth now" saith the Spirit,
that they may rest from their labors :7 for" their works follow them.
14. And I looked, and behold a white cloud : and on the cloud one
sitting like to the Son of man, having on His head a golden crown, and
a sharp sickle in His hand.
15. And another angel came out from the temple, crying out with a
great voice to Him that sat on the cloud : Thrust in thy sickle, and
reap,p because the hour to reap0- is come, for the harvest of the earth is
ripe.8 16. And He who sat on the cloud, thrust His sickle on the earth, and
the earth was reaped.
17. And another angel came out of the temple which is in heaven,
he also having a sharp sickle.

4 idolatrous Borne was Btyled Babylon by Christians. Moses Stuart candidly avows his conviction, " that
Pagan and persecuting Rome is the main enemy originally aimed at by the second part of the Apocalypse."
Commentary, vol. 2, p. 267.
5 Engaged them in idolatry, which is figuratively styled adultery, and involved them in its punishment.
The cup full of intoxicating liquor is the symbol of Divine chastisements.
8 The martyrs.
1 The martyrs rest from suffering : their endurance of torments is for them an occasion of eternal enjoy
ment. 8 The harvest and vintage are understood of Divine visitations by which the persecutors were swept away.
Bossuet refers them to the destruction of Rome by Alaric.
li Ps. 145 : 6 ; Acts 14 : 14. i G. P. " city." V. MSS. critics.
k Isaiah 21 : 9 ; Jer. 61 : 8. G. P. " because she." V. A. C.
1 G. P. " poured out without mixture." m G. P. + " hero are tbey." V. MSS. critics.
" G. P. "from henceforth. Yea, saith the Spirit." ° G. P. "and." V. A. C. critics.
P Joel 3: 13; Matt. 13:39. q G. P. + " for thee." V. A. C.

THE APOCALYPSE OF JOHN XV. 847
18. And another angel came out from the altar, who had power over
the fire : and he cried out with a great voice to him who had the sharp
sickle, saying : Thrust in thy sharp sickle, and gather the clusters of
the vineyard of the earth, for her grapes are ripe.
19. And the angel thrust his sharp sickle into the earth, and gathered
the vineyard of the earth, and cast it into the great wine-press of the
wrath of God.
20. And the wine-press was trodden outside the city, and blood came
out from the wine-press up to the horse bridles, for a thousand six
hundred furlongs.9

CHAPTER XV.
THEY WHO HAD OVERCOME THE BEAST, AND HIS IMAGE, AND THE NUMBER OF HIS
NAME, GLORIFY GOD; AND SEVEN VIALS FULL OF THE WRATH OF GOD ARE GIVEN
TO THE SEVEN ANGELS WHO HAVE THE SEVEN LAST PLAGUES.
1. And I saw another sign great and wonderful in heaven, seven
angels having the seven last plagues, for the wrath of God is consum
mated in them.
2. And I saw as a sea of glass" mingled with fire,1 u and those who
overcame the beast2 and his image,0 and the number of his name, stand
ing by the sea3 of glass, having harps of God,
3. And singing the song of Moses the servant of God, and the song
of the Lamb,4 saying : Great and wonderful are Thy works, 0 Lord
God the Almighty.4 Just and true are Thy ways, 0 King of ages."
4. Who shall not fear Thee,' 0 Lord, and magnify Thy name ? For
Thou alone art holy :g for all nations shall come, and adore in Thy sight,
because Thy judgments were manifested.
5. And after these things I looked, and behold the temple of the
tabernacle of the testimony was opened in heaven :
6. And the seven angels having the seven plagues came out from the
temple, clothed with clean and white linen, and girt around the breasts
with golden girdles.
3 To that distance. This denotes the greatness of the vengeance.
1 Fire is the image of persecution.
2 Those who were rescued from the power of the beast.
3 As persons who have passed to the other side.
4 It is so styled to show the harmony of the two covenants.
a Supra 4:6. b ps. 65 : 12; Luke 12 : 49; 1 Pet. 1:7; 4 : 12.
c G. P. -f- " and over his mark." V. MSS. Syr. Ar. critics.
i Exod. 15 : 18 ; Jer. 10 : 6,"7 ; Ps. 81 : 8. e G. P. " saints." V. C. Syr. Ar. Erp. Grotius.
I Jer. 10 : 7. g P. V. " pius."

848 THE APOCALYPSE OF JOHN XVI.
7. And one of the four animals gave to the seven angels seven golden
vials, full of the anger of God,s who liveth forever and ever.
8. And the temple was filled with smoke from the majesty of God,
and from His power : and no one could enter into the temple, until the
seven plagues of the seven angels were consummated.

CHAPTER XVI.
ON THE POURING OUT OF THE SEVEN VIALS ON THE EARTH, THE SEA, THE FOUNTAINS,
THE SUN, THE THRONE OF THE BEAST, THE EUPHRATES, AND THE AIR, MANY PLAGUES
ARISE ON THE EARTH.
1. And I heard a great voice out of the temple, saying to the seven
angels : Go, and pour out the seven" vials1 of the wrath of God on the
earth. 2. And the first went away, and poured out his vial on the earth, and
a bad and malignant ulcer came on the men who had the mark of the
beast, and on those who adored his image.
3. And the second angel poured out his vial on the sea, and it be
came as the blood of a dead man, and every living soul died in the sea.
4. And the third' poured out his vial on the fivers, and on the foun
tains of waters, and it became blood.2
5. And I heard the angel of the waters3 saying : Thou art just, 0
Lord, who art, and who wast,0 the Holy One,4 who hast judged these
things :
6. For they have shed the blood of saints and prophets, and Thou
hast given them blood to drink : for they are worthy.5
7. And I heard another from the altar6 say : Yea, Lord God Al
mighty, Thy judgments are true and just. -j^*
8. And the fourth angel poured out his viai'*on the sun, and it was
given to him to torment men with [heat and] fire :d
9. And the men were scorched with great heat, and they blasphemed

6 The impending calamities are intimated.
1 These vials denote the judgments of God on tbe followers of Antichrist, and on all the enemies of Christ,
especially the persecutors.
2 The waters were changed into blood, thick and black, as of a dead man.
3 Who had poured out his cup on the waters.
4 God is essentially holy ; His holiness is manifested in nis judgments on sinners.
6 Deserving of this punishment.
u The altar itself appeared endowed with voice.
a G. P. — V. A. C. D. critics. b G. P. "angel." V. A. C.
<= G. P. + " and shalt be." V. MSS. critics. i G. P. " scorch men with fire."

THE APOCALYPSE OF JOHN XVI. 849
the name of God, who had power over these plagues, and they repented
not, to give Him glory.
10. And the fifth angel poured out his vial on the throne of the beast,
and his kingdom became darkened,7 and they gnawed their tongues
through pain ;
11. And they blasphemed the God of heaven, because of their pains
and wounds, and they repented not of their works.
12. And the sixth angel poured out his vial on that great river Eu
phrates, and he dried up its water, that a way might be prepared for
the kings from the rising of the sun.
13. And I saw from the mouth of the dragon, and from the mouth
of the beast, and from the mouth of the false prophet, three unclean
spirits as frogs.6
14. For they are spirits of devils doing wonders, and they go forth
to the kings of the whole earth,f to gather them for battle, for the great
day of God Almighty.
15. Behold I come8 as a thief.* Blessed is he who watcheth, and
keepeth his garments, lest he walk naked, and they see his shame.
16. And he shall gather them together11 into the place, which is called
in Hebrew, Armagedon.9
17. And the seventh angel poured out his vial upon the air, and a
great voice came out of the temple1 from the throne, saying: It is done.
18. And there were lightnings, and voices, and thunders,k and there
was a great earthquake, such as never had been since men were on the
earth ; such an earthquake, so great.
19. And the great city was made into three parts : and the cities of
the Gentiles fell : and Babylon the great was remembered before God,
to give her the cup of the wine of the indignation of His wrath.
20. And every island fled away, and the mountains were not found.10
21. And hail large as a talent fell from heaven on men : and men
blasphemed God, because of the plague of the hail, because it was ex
ceeding great.

4 The Boman empire was overspread by barbarians.
8 This verse, which presents Christ as speaking, has no apparent connection with what precedes or follows :
but in prophecies the introduction of such observations is not unusual.
8 Allusion is made to the victory of Barac over the Canaanites.
10 This is a highly figurative description of the desolation caused by the Divine visitation.
e G. P. " like frogs." V. A. B.
f G. P. + " and of the whole world." V. A. B. versions.
6 Matt. 24 : 43 ; Luke 12 : 39 ; supra 3:3. 1> Judges 5 : 9. Sept. 2 Kings 23 : 19.
i G. P. + "of heaven." V. A. Syr. Ar. Erp. k G. P. invert. V. MSS.
54

850 THE APOCALYPSE OF JOHN XVII.

CHAPTER XVII.
A HARLOT, THAT IS, BABYLON, CLOTHED WITH VARIOUS ORNAMENTS, AND DRUNK WITH
THE BLOOD OF MARTYRS, SITS ON THE BEAST WITH SEVEN HEADS AND TEN HORNS:
ALL WHICH THINGS THE ANGEL HERE EXPLAINS.
1. And one of the seven angels, who had the seven vials, came and
spake with me, saying :a Come, I will show thee the condemnation of
the great harlot,1 which sitteth on many waters,2
2. With whom the kings of the earth have committed fornication, and
they who inhabit the earth, have been made drunk with the wine of her
debauchery.3 3. And he carried me in spirit into the wilderness. And I saw a
woman sitting on a scarlet-colored beast,4 full of names of blasphemy,
having seven heads,5 and ten horns.6
4. And the woman was clothed round about with purple, and scarlet,
and was adorned with gold, and precious stones, and pearls, having a
golden cup in her hand, full of abomination," and the filthiness of her
debauchery :
5. And on her forehead a name was written : Mystery :7 Babylon
the great, the mother of fornications0 and of the abominations of the
earth. 6. And I saw the woman drunk with the blood of the saints, and with
the blood of the martyrs of Jesus.8 And I wondered with great wonder
when I had seen her.
7. And the angel said to me : Why dost thou wonder ? I will tell
thee the mystery of the woman, and of the beast which carrieth her,
which hath seven heads and ten horns.
8. The beast which thou sawest, was, and is not, and it is about to
come upd out of the bottomless pit, and it shall' go to destruction : and
they who dwell on the earth (whose names are not written in the book
of life from the creation of the world) shall wonder seeing the beast,
which was, and is not."

1 The great idolatress— the patroness of idolatry, which in Scripture is styled fornication.
B Nigh a deep and rapid river.
3 Shared in her idolatry and corruption.
4 Pagan Rome in her imperial robes.
6 The seven hills on which Rome was built. Babylon also was built on seven hills.
8 Ten kings. 4 Secret — enigmatical saying.
8 Their number is almost incredible.
a G. P. + " unto me." V. A. critics. b G. p. « abominations."
s G. P. "harlots." V. Arethas. i G. P. "shall ascend." V. A.
e G. P. " and yet is." MSS. vary.

THE APOCALYPSE OF JOHN XVIII. 851
9. And here is the mindf which hath wisdom.9 The seven heads are
seven mountains, on which the woman10 sitteth, and are seven kings.
10. The five are fallen,* the one is,'1 and the other is not yet come :
and when he is come, he must remain a short time.
11. And the beast, which was, and is not, the same also is the eighth :
and he is of the seven,12 and he goeth to destruction.
12. And the ten horns, which thou sawest, are ten kings, who have
received no kingdom as yet,13 but they shall receive power as kings one
hour14 after" the beast.
13. These have one mind,15 and they shall give over to the beast their
strength and power.
14. These shall fight with the Lamb, and the Lamb shall overcome
them, because He is Lord of lords,16 and King of kings, and they who
are with Him, are the called, elect, and faithful.1
15. And He said to me : The waters which thou sawest, where the
harlot sitteth, are peoples," and nations, and tongues.
16. And the ten horns, which thou sawest on the beast : these shall
hate the harlot, and shall make her desolate, and naked, and shall eat
her flesh, and shall burn her with fire.17
^ 17. For God hath put in their hearts to do His will, to give their
kingdom to the beast, until the words of God be accomplished.
18. And the woman which thou sawest, is the great city, which hath
a kingdom181 over the kings of the earth.

CHAPTER XVIII.
THE FALL OF BABYLON, ITS JUDUMENT, PLAGUES, AND PUNISHMENTS: ON ACCOUNT OF
WHICH THE KINGS AND MERCHANTS OF THE EARTH, ONCE HER ADHERENTS, WILL
GRIEVE BITTERLY ; BUT HEAVEN WITH THE APOSTLES AND PROPHETS WILL EXULT.
1. And after these things I saw another* angel coming down from
heaven, having great power : and the earth was enlightened with his
glory. 9 This is tbe correct understanding ofthe meaning. 10 Rome.
11 It is not easy to determine the facts of history here referred to.
13 Comes from them. ia Kingly power.
14 A short time.
15 Determination — resolution common to all.
15 Christ triumphed over the power ofthe Roman empire: He will finally triumph over all His adversaries.
" Hordes of barbarians preyed on the Roman empire, and finally overthrew it. In the end of time God
will make use of Antichristian powers to punish the pride of Antichrist. His followers shall become his
tormentors. u Kingly power.
t P. V. MSS. — . g G.P.-r " and." V. A. critics. & G. P. " with."
i 1 Tim. 6 : 15 ; infra 19 : 16. k G. P. + " and multitudes." * G. P. + " and to agree." V. A.
a G. — P. V. A. B.

852 THE APOCALYPSE OF JOHN XVIII.
2. And he cried out with strength,b saying : Babylon the great is"
fallen, is fallen : and is become the dwelling of demons, and the hold
of every unclean spirit, and the hold of every unclean and hateful
bird:1 3. Because all nations have drunk of the wine of the wrath of her
fornication :2 and the kings of the earth have committed fornication
with her : and the merchants of the earth have grown rich with the
strength of her luxury.3
4. And I heard another voice from heaven, saying : Go out of her,
My people, that ye may not be partakers of her sins, and may not re
ceive of her plagues.
5. For her sins have reached* to heaven, and the Lord hath remem
bered her iniquities.
6. Render to her, as she also rendered to you : and give8 double ac
cording to her works : in the cup in which she hath mingled,4 mingle
double for her.
7. As much as she hath glorified herself, and was in delights, so
much torment and sorrow give to her, because she saith in her heart, I
sit a queen,5 and am no widow : and sorrow I shall not see.
8. Therefore her plagues shall come in one day, death, and sorrow,
and famine, and she shall be burnt with fire, because God, who will
judge her is mighty.
9. And the kings of the earth who have committed fornication, and
have lived luxuriously with her, shall weep and mourn over her, when
they shall see the smoke of her burning.
10. Standing afar off through fear of her torments, saying : Alas !
alas ! that- great city Babylon, that strong city : for in one hour is thy
judgment come.6
11. And the merchants of the earth shall weep, and mourn over her,
for no one will buy their merchandise any more :
12. Merchandise of gold, and silver, and precious stones, and pearl,
and of fine linen, and purple, and silk, and scarlet (and all thyine7 wood,
1 The destruction ofthe Koman empire by the savage hordes of the North, may be represented under these
images. 9 Empoisoned wine.
3 Furnishing her with the luxuries of life at high prices.
4 Allusion is made to the mingling of wine with some poisonous ingredient. The infliction of punishment
is likened to the preparing of an intoxicating draught Of double strength.
6 This bears some resemblance to the boast of Juno : Incedo regina deorum. Virgil.
9 Suddenly — in a short space of time.
4 This term literally corresponds with the Greek, and might be rendered "sweet" wood. The Hebrew term
which it represents (3 Kings 10 : 11), is thought to be derived from the Arabic, and to signify "watered," or
" striped" wood.
b G. P. " mightily, with a strong voice." V. Tychonius.
e Isaiah 21 : 9 ; Jer. 51 : 8 ; supra 14 : 8. d Have accumulated.
e G. P. "double unto her double." It is a Hebraism, meaning: give her double. A. — "her."

THE APOCALYPSE OF JOHN XVIII. 853
and all vessels of ivory, and all vessels of precious stones, aud brass,
and iron, and marble,
13. And cinnamon), and perfumes, and ointment, and frankincense,
and wine, and oil, and flour, and wheat, and of oxen, and sheep, and
horses, and chariots, and slaves/ and the souls of men.8
14. And the fruits which thy soul9 desired are departed from thee,
and all the fat and excellent things are perished from thee, and they
shall never more find them.s
15. The merchants of these things, who were made rich, shall stand
afar off from her, for fear of her torments, weeping and mourning,
16. And saying: Alas! alas! that great city, which was clothed with
fine linen, and purple, and scarlet, and adorned with gold, and precious
stone, and pearls :
17. For in one hour so great riches are come to nought, and every
pilot, and every one who saileth into the lake,h and the mariners, and
they who ply on the sea,]0 stood afar off,
18. And seeing the place of her burning, they cried out, saying :
What city11 is like this great city ?
19. And they threw dust on their heads, and weeping and mourning,
they cried out, saying : Alas, alas, that great city, in which all who had
ships on the sea, were enriched with her prices ;I2i for in one hour is she
made desolate.
20. Rejoice over her, 0 heaven, and ye holy apostles and prophets,
for God hath judged your judgment on her.11
21. And a mighty angel took up a stone like a great millstone, and
cast it into the sea, saying : With this violence that great city Babylon
shall be thrown down, and she shall be found never more.
22. And the voice of harpers, and musicians, and pipers, and trum
peters, shall be no longer heard in thee : and no craftsman of any craft
shall be found in thee any more : and the sound of the mill shall be
heard no more in thee :u
23. And the light of a lamp shall shine no more in thee : and the
voice of the bridegroom and of the bride shall not be heard in thee any

8 Slaves were transferred: freemen were sold into bondage. Under this variety of objects of traffic, the
many ways by which idolatry spread its influence are signified.
8 The apples which thy soul hat* desired.
10 Persons in any way employed about the ship.
" What destruction can be compared to its burning!
13 Shared her wealth — sold their merchandise to advantage.
42 Has avenged you— has punished her for wrongs done you.
14 All pleasure and business shall cease.
' Lit. " bodies." G. Tob. 18 : 10. e G. P. •' thou shalt find." V. A. Syr. Lachmann.
*i P. "all the company ia the ships." V. '¦ in lacum." Simonis thinks that it was in locum.
» G. P. "costliness."

854 THE APOCALYPSE OF JOHN XIX.
more : for thy merchants were the great men of the earth, for by thy
sorceries all nations were deceived:
24. And in her was found the blood of prophets and of saints ; and
of all who were slain on the earth.

CHAPTER XIX.
THE SAINTS GLORIFYING GOD TOR THE JUDGMENT PASSED CN THE HARLOT, TIIE WED
DING OP THE LAMB IS PREPARED, AND THE ANGEL REFUSES THE WORSHIP TENDERED
HIM BY JOHN : BUT ONE WHO IS THE WORD OF GOD, AND KING OF KINGS, AND LORD
OF LORDS, APPEARS SITTING ON A HORSE, AT TBE HEAD OF AN ARMY, AND FIGHTS
AGAINST THE BEAST, AND THE KINGS OF THE EARTH, AND THEIR ARMIES, HAVING
CALLED IN THE MEANTIME THE BIRDS OF THE AIR TO DEVOUR THEIR FLESH.
1. a After these things I heard as it were the voice of much people*
in heaven, saying : Alleluia, salvation,1 and glory,0 and power is* ofe
our God.*
2. For His judgments are true and just, who hath judged concerning
the great harlot, that corrupted the earth by her debauchery, and hath
avenged the blood of His servants at her hands.
3. And again they said : Alleluia, and her smoke riseth up forever
and ever.
4. And the twenty-four ancients and the four animals fell down, and
adored God, who sat on the throne, saying : Amen : Alleluia.
5. And a voice came out from the throne, saying : Give praise to our
God, all His servants ; and ye who fear Him,8 small and great.
6. And I heard as it were the voice of a great multitude, and as the
voice of many waters, and as the voice of great thunders, saying : Alle
luia, for the Lord ourh God the Almighty reigneth.
7. Let us be glad, and rejoice, and give glory to Him, for the mar
riage of the Lamb is come, and His wife hath prepared herself.2
8. And it was granted her that she should clothe herself with fine linen,
splendid and white. For the fine linen is the just deeds of the saints.3
9. And he said to me : Write : Blessed are' they4 who are called to
1 Victory, triumph. The saints glorify God for His punishmcut of the impious city.
3 The final glorification of the saints, at the end of time, is the consummation of these nuptials. The
triumphs ofthe Church on earth are a commencement ofthe same.
3 The good works of the saints are for them as a white robe.
4 Who are enlightened with faith in Him, and endowed with supernatural gifts.
a G. P. + "and." V. A. C. critics. b G. "of a great crowd." V. " turbarum multarum."
44 G.V. + " and honor." V. A. C. critics. 'B.P.-
e G. P. '-unto." A. C. have the genitive. ' + " the Lord." V. A. C. Syr. Ar.
g A. C. P. " both." Critics. — h G. P. — B. versions, critics.
' Matt. 22 :2; Luke 14 : 16.

THE APOCALYPSE OF JOHN XIX. 855
the marriage supper of the Lamb : and he saith to me : These are the
true words of God.
10. And I fell down before his feet to adore him. And he saith to
me : See that thou do it not : for I am a fellow-servant with thee, and
with thy brethren who have the testimony of Jesus." Adore God. For
the testimony of Jesus is the spirit of prophecy."
11. And I saw the heaven opened, and behold a white horse, and He
who sat upon it was called Faithful and True, and with justice doth He
judge and make war.
12. But His eyes were as a flame of fire, and on His head were many
diadems, He having a name written, which no one but Himself knoweth.
13. And He was clothed with a robe sprinkled with blood :k and His
name is called, The Word of God.
14. And the armies which are in heaven followed Him on white
horses, clothed in fine linen white and clean.
15. And out of His mouth goeth forth a sharp two-edged1 sword, that
with it He may strike the nations. And He shall rule them with an
iron rod :m and He treadeth the wine-press of the fury of the wrath of
Almighty God :7
16. And He hath on His garment, and on His thigh,0 written : King
of kings" and Lord of lords.
17. And I saw an angel standing in the sun, and he cried out with a
great voice, saying to all the birds, which were flying in heaven : Come,
and gather together for the supper of the great God,
18. That ye may eat the flesh of kings, and the flesh of commanders,8
and the flesh of mighty men, and the flesh of horses, and of those who
sit on them, and the flesh of all freemen and slaves, both of the little
and the great.9
19. And I saw the beast, and the kings of the earth, and their
armies gathered together to make war with Him who sat on the horse,
and with His army.10
20. And the beast was seized, and with him the false prophet, who

9 The angel forbade the evangelist to render him that homage which was usually rendered to the mes
sengers of God. Respect for the apostolic and prophetic office dictated the prohibition.
8 The prophetic spirit is an evidence which they have received ofthe Dhioity of Jesus.
1 Divine vengeance is likened to the treading on the grapes in a wine vat, by which the juice is pressed out.
8 Officers placed over a thousand men : colonels.
" This shows the greatness of the carnage. It is called the 6upper of Gcd. because it was a visitation of Divine
justice. The vengeance which overtook the persecutors was a manifestation of the zeal of Christ for His Church.
10 The powers of the earth have often combined against Christ and His followers, and the Roman empire
was specially engaged in most violent opposition, which nevertheless was unsuccessful. At the end of timer
the conflict will be still fiercer.
k Isai. 63 : 1. G. P. "dipped in blood." 1 G. P. — V. B. Syr.
m Ps. 2 : 9 ; supra 2 : 27. ° G. P. + " and." V. A. critics.
o G. P. -r "a name." P 1 Tim. 6:15; supra 17 : 14.

856 THE APOCALYPSE OF JOHN XX.
wrought wonders before him, with which he seduced those who received
the mark of the beast, and who adored his image. These two were cast
alive into the lake of fire, burning with brimstone :u
21. And the rest were slain with the sword of Him who sat on the
horse, which cometh forth from His mouth : and all the birds were filled
with their flesh.

CHAPTER XX.
THE ANGEL CASTS INTO THE ABYSS THE DRAGON, THAT IS, THE DEVIL, BOUND FOR A
THOUSAND YEARS, DURING WHICH THE SOULS OF THE MARTYRS SHALL REIGN WITH
CHRIST IN THE FIRST RESURRECTION: AFTER WHICH SATAN, BEING LET LOOSE, WILL
RAISE UP THE VAST ARMY OF GOG AND MAGOG AGAINST THE BELOVED CITY, BUT
THEY SHALL BE CONSUMED BY FIRE FROM HEAVEN. AFTERWARDS THE BOOKS BEING
OPENED, ALL THE DEAD SHALL BE JUDGED, ACCORDING TO THEIR WORKS, BY HIM
WHO SITS ON THE THRONE.
1. And I saw an angel coming down from heaven, having the key of
the bottomless pit, and a great chain in his hand :
2. And he laid hold on the dragon, the old serpent, which is the
devil and Satan, and he bound him for a thousand years :
3. And he cast him into the bottomless pit, and shut8, it, and set a
seal upon1 him, that he may" no more seduce the nations, until a thou
sand years be ended : and after that he must be let loose a short time.
4. And I saw thrones, and they sat on them, and judgment was
given to them : and the souls of those beheaded for the testimony of
Jesus, and for the word of God, and who had not adored the beast, nor
his image, nor received his mark on their foreheads, or hands,0 and they
lived and reigned with Christ a thousand years.2
5. The rest of the dead did not live,3 d until the thousand years were
ended. This is the first resurrection.
6. Blessed and holy is he who hath part in the first resurrection : in
these the second death hath no power ; but they shall be priests of God,
and of Christ, and they shall reign with Him a thousand years :
11 Antichrist and his chief minister shall be suddenly snatched out of life, so that they may be said to go
down alive into the pool of fire.
1 Put a seal on the place ofhis confinement. This may signify the restraint placed on Satan in regard to
idolatry, after the triumph of Christianity until the close of time. A thousand years may mean the entire
period. St. Jerome condemns those, who under the influence of Jewish error, receive the fable of a millennium,
and of an earthly kingdom ofthe Savior, for want of understanding that the Apocalypse of John contains
the deep mysteries of the Church beneath the surface of the letter. In Isai. c. 30, 1. 9. .
2 The martyrs and other saints now reign with Christ in glory.
3 The text may mean that the glory of the just generally does not take place until the end of all things.
a G. P. + " him up." V. A. versions. b G. P. " should."
'8.P.+ " their." V. A. critics. i G. P. + " again." V. A.

THE APOCALYPSE OF JOHN XXI. 857
7. And when a thousand years shall be ended, Satan shall be loosed
out of his prison, and shall go forth, and seduce the nations, which are
in the four corners of the earth, Gog° and Magog," and shall gather
them together to battle, the number of whom is as the sand of the sea.
8. And they came upon the breadth of the earth, and encompassed
the camp of the saints and the beloved city.6
9. And fire came down from God out of heaven, and consumed them :
and the devil, who seduced them, was cast into the lake of fire, and
brimstone, where both' the beast,
10. And the false prophet, shall be tormented day and night forever
and ever.
11. And I saw a great white throne, and one sitting on it, from whose
face the earth and heaven fled away, and no place was any longer found
for them.
12. And I saw the dead, the great and the small, standing before the
throne/ and the books were opened: and another book was opened,
which is of life : and the dead were judged by these things which were
written in the books, according to their works.
13. And the sea gave up the dead that were in it, and death and
hell gave up their dead that were in them : and they were judged every
one according to their works.
14. And hell and death were cast into the lake of fire. This is the
second death.
15. And whosoever was not found written in the book of life, was
cast into the lake of fire.

CHAPTER XXI.
HEAVEN AND EARTH BEING RENOVATED, THE NEW CITY OF JERUSALEM, PREPARED BY
GOD TO BE THE BRIDE OF THE LAMB, IS SHOWN, THE JUST BEING CROWNED WITH
GLORY, AND THE WICKED CAST INTO THE POOL OF FIRE. THE WALL, AND GATES,
AND FOUNDATIONS OF THE CITY ARE DESCRIBED AND MEASURED, WHICH ARE ALL
OF GOLD AND TRANSPARENT GLASS, PRECIOUS STONES AND PEARLS.
1. And I saw a new heaven1 a and a new earth. For the first heaven
and the first earth were passed away, and the sea is no more.
* The prophet speaks of Gog as a prince of the country of Magog, which is thought to bo Scythia. Here
they are both names of countries, probably parts ofthe same land. At the end of time the Antichristian de
lusion will spread far and wide.
* The Church.
1 The Bacred writer describes the Church by the aid of material images. Her privileges and excellencies
are thus described, not without reference to her triumphant state.
<> Ezek. 39 : 1. ' G. P. — . V. A. MSS. critics.
6 G. P. "God." A. B. critics. a Isaiah 65 : 17; 66 : 22; 2 Pet. 3 : 13.

858 THE APOCALYPSE OF JOHN XXI.
2. And I John saw the holy city the new Jerusalem coming down out
of heaven, from God,2b prepared as a bride adorned for her husband.
3. And I heard a great voice from the throne0 saying : Behold the
tabernacle of God with men, and He will dwell with them. And they
shall be His people, and God Himself with them will be their God.34
4. And God shall wipe away all tears from their eyes : and death
shall be no more, nor mourning, nor wailing, nor sorrow shall be any
more,4 ° for the former things are passed away.
,5. And He who sat on the throne said: Behold I make all things
new.f And He said to me : Write, for these words are faithful and
true.g 6. And He said, to me : It is done. I am A and 8,, the beginning
and the end. To him who thirsteth I will give freely5 of the fountain
of living water.
7. He who shall overcome, shall possess theseh things, and I will be
his God, and he shall be My son.
8. But for the fearful, and unbelieving, and abominable, and for mur
derers, and debauchees, and sorcerers, and idolaters, and all liars, their
portion shall be in the lake burning with fire and brimstone : which is
the second death.
9. And one of the seven angels who had vials full of the seven last
plagues, came and spake with me, saying : Come,' and I will show thee
the bride, the wife of the Lamb.
10. And he took me up in spirit to a great and high mountain, and
he showed me the holy city of Jerusalem11 coming down out of heaven
from God,
11. Having the glory of God : and its light like to a precious stone
as a jasper-stone, as crystal.6
12. And it had a great and high wall, having twelve gates : and at
the gates twelve angels, and names written thereon, which are the names
of the twelve tribes of the children of Israel.

2 The Church is said to come down from God, because her earthly condition is had in view, although her
final triumph is not lost sight of.
3 God is always with His Church, by His light and guidance: He will manifest Himself fully to the saints
in heaven.
4 Beatitude supposes the absence of all pain. In this life the Church affords the remedy for all the ills
which men suffer. She imparts consolation to her children hy the hopes which she inspires.
'- Without charge.
9 Like a transparent jasper-stone.
b G. P. invert. V. MSS. critics.
c G. P. " out of heaven." V. A. Arm. Ir. Ambr. August, critics.
i G. P. "God Himself shall be with them, and be their God." V. MSS. critics.
= Isaiah 25 : 8 ; supra 7 : 17. f Isaiah 43 : 19 ; 2 Cor. 5 : 17.
5 G. P. invert. V. A. B. critics. h G. P. " all." V. MSS. critics.
i G. P. " hither." V. MSS. critics.
t G. P. " that great city, the holy Jerusalem." MSS. Syr. Ar. — " great."

TIIE APOCALYPSE OF JOHN XXI. 859
13. On the east, three gates : and on the north, three gates : and on
the south, three gates : and on the west, three gates.
14. And the wall of the city had twelve foundations, and in them
twelve1 names of the twelve apostles of the Lamb.7
15. And he who spake with me had a golden reed for a measure,"1
that he might measure the city, and its gates and wall.
16. And the city lieth four-square, and its length is as great even" as
its breadth : and he measured the city with the golden reed twelve thou
sand furlongs : and its length, and height, and breadth are equal.
17. And he measured its wall a hundred and forty-four cubits, man's
measure, which is angel's.8
18. And the building of its wall was of jasper-stone : but the city
itself ivas pure gold like transparent glass.
19. And the foundations of the wall of the city icere adorned with
every precious stone. The first foundation, jasper : the second, sap
phire : the third, chalcedony : the fourth, emerald :
20. The fifth, sardonyx : the sixth, sardius : the seventh, chrysolite :
the eighth, beryl : the ninth, topaz : the tenth, chrysoprasus : the
eleventh, hyacinth : the twelfth, amethyst.
21. And the twelve gates are twelve pearls, severally : and each gate
was of a single pearl : and the square of the city was pure gold, as it
were transparent glass.
22. And I saw no temple in it : for the Lord God Almighty is its
temple, and the Lamb.
23. And the city hath no need of the sun or the moon, to shine in it :"
for the glory of God lighteneth it, and the Lamb is its lamp.
24. And the nationsp shall walk in its light, and the kings of the
earth shall bring their glory and honor into it.
25. And its gates shall not be shutq by day : for night shall not be
there. 26. And they shall bring the glory and honor of the nations into it.
27. Nothing defiled, or working abomination and falsehood shall enter
into it,9 but they who are written in the book of life of the Lamb.
1 The apostles are the founders under Christ of the Church on earth : their glory in the Church triumphant
will correspond with their office aud merits.
8 The angel used a common measure.
9 All the workers of iniquity shall be excluded from heaven.
1 G. P. — A. critics. m G. P. — V. A.
n G. P. V. MSS. critics. ° Isaiah 60 : 19.
p G. P. + "of them which are Saved." V. MSS. critics. * q Isaiah 60 : 11.

860 THE APOCALYPSE OF JOHN XXII.

CHAPTER XXII.
THE TREE OF LIFE WATERED BY A RIVER OF LIVING WATER, GIVES ITS FRUIT EACH
MONTH ; THERE IS NO CURSE, OR NIGHT IN THE CITY. THE ANGEL, WHO SHOWED TO
JOHN THAT THESE THINGS SHOULD SPEEDILY TAKE PLACE, IS UNWILLING TO BE
WORSHIPPED BY HIM. HE SAYS THAT THE JUST SHALL ENTER INTO THE CITY, AND
THAT THE WICKED SHALL BE CAST FORTH: HE ALSO ADJURES HIM NOT TO ADD TO
THIS PROPHECY, OR TAKE AWAY FROM IT.
1. And he showed me a" river of water of life, clear as crystal, pro
ceeding from the throne of God, and of the Lamb.
2. In the midst of its street, and at each side of the river, was a tree
of life, bearing twelve fruits,1 yielding its fruit every month, and the
leaves of the tree were for the healing of the nations.2
3. And there shall be no curse any more ;3 but the throne of God,
and of the Lamb shall be in it, and His servants shall serve Him.
4. And they shall see His face, and His name shall be on their fore
heads. 5. And night shall be no more :b and they shall not need0 the light1'
of a lamp, nor the light of the sun, because the Lord God shall enlighten
them,0 and they shall reign forever and ever.
6. And he said to me : These words are most faithful and true. And
the Lord God of the spirits of the* prophets hath sent His angel to show
to His servants the things which must shortly come to pass.
7. And behold I come quickly. Blessed is he who keepeth the words
of the prophecy of this book.
8. And I John have heard and seeng these things. And after I had
heard and seen, I fell down to adore before the feet of the angel, who
showed these things to me :
9. And he said to me : See thou do it not : for I am a fellow-servant
of thee, and of thy brethren the prophets, and of those who keep the
words of the prophecyh of this book : adore God.
10. And he saith to me : Seal not the words of the prophecy of this
book, for the time is at hand.
11. Let him who hurteth, hurt still: and let him who is filthy, be

1 Twelve times. The meaning is apparent from what follows.
3 The medicinal qualities of the leaves are distinctly expressed.
3 No accursed men shall be in the heavenly city. They have no share in the privileges of the Church on
earth, although some externally belong to her. She repudiates their false principles and their vices.
» G. P. + " pure." V. A. B. Syr. Ar. Erp. critics.
b Isaiah 60 : 20. G. P. + " there " V. A. MSS. critics. c G. P. " they need." V. A. Syr.
'G.P.-Y.l. c G. P. "giveth them light." V. A.
' G. P. "God of the holy." V. A. B. versions, fathers.
c G. P. invert. V. A. critics. t h G. P. — "of the prophecy."

THE APOCALYPSE OF JOHN XXII. 861
still filthy :4 and let him who is just, be justified'' still : and let him who
is holy, be still sanctified.
12. Behold I come quickly, and My reward is with Me, to render to
every man according to his works.'
13. I am the A and the fi,k the first and the last, tho beginning and
the end.1
14. Blessed are they who wash their robes™ [in the blood of the
Lamb], that they may have a right to the tree of life, and may enter by
the gates into the city.
15. "Outside are dogs, and sorcerers, and debauchees, and murderers,
and idolaters, and every one who loveth and doeth falsehood.
16. I Jesus have sent My angel, to testify to you these things con
cerning the churches. I am the root, and the offspring6 of David, the
bright and morning star.
17. And the Spirit and the bride say : Come. And let him who
heareth, say : Come. And let him who thirsteth, come : and let him
who will, take water of life freely.
18. For I testify to every one who heareth the words of the prophecy
of this book : If any man shall add to these things, God shall add to
him the plagues written in this book.
19. And if any man shall take away from the words of the book of
this prophecy, God shall take away his part out of the book of life, and
out of the holy city, and from those things which are written in this
book. 20. He who giveth testimony of these things saith : Yea I come
quickly : Amen.0 Come Lord Jesus.
21. The grace of our Lord Jesus Christ be with you all. Amen.

4 This signifies the Divine forbearance. Sinners are allowed to go on in their sinful career, until the time
assigned by Divine justice for their punishment arrive.
s Do what is just.
9 The two terms are equivalent. He calls Himself the root of David in the sense that David was the root
from which He sprung.
" G. P. " according as his work shall be."
k Isaiah 41 :4; 44: 6; 48: 12; supra 1 : 8, 17; 21 : 6.
1 G. P. invert.
m G. P. " that do his commandments." V. A. Lachmann.
a ie. P. " For." V. A. critics. o vat. P. + " even so." V. A. B. Syr.

= UNIVERSITY LIBRARY

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