First ReadingActs of the Apostles 18:9-18|
| 1 After these things, departing from Athens, he came to Corinth. | | | 2 And finding a certain Jew, named Aquila, born in Pontus, lately come from Italy, with Priscilla his wife, (because that Claudius had commanded all Jews to depart from Rome,) he came to them. | | | 3 And because he was of the same trade, he remained with them, and wrought; (now they were tentmakers by trade.) | Critics are divided in their opinions about the nature of S. Paul's employment: but it is generally supposed to be making tents of skins, such as were formerly used by travellers and soldiers. Tirinus. — Hence the expression, esse sub pellibus. The apostle submitted to this labour, that he might be no burden to those to whom he preached the gospel. S. Aug. tract. in Joan. — The Jews, with their characteristic good sense, in matters of this kind, made it the first duty of parents, to teach their children some trade, by which they might gain their livelihood. To neglect this was supposed to be equivalent to teaching them to steal. Hence their learned men were likewise practitioners in some laborious trade. They were ignorant of the distinction between low, and honourable professions, which refinement and vanity have introduced among us. Every employment was honourable, which was conducive to the good of theirneighbour, and compatible with virtue and modesty; and the more so, in proportion as the wants of mankind made it more necessary. See Fleury's Manners of the Israelites. Passim. | | 4 And he reasoned in the synagogue every sabbath, bringing in the name of the Lord Jesus; and he persuaded the Jews and the Greeks. | Introducing the name of the Lord Jesus. These words are found in few Greek copies, and so are omitted in the Protestant translation. Wi. | | 5 And when Silas and Timothy were come from Macedonia, Paul was earnest in preaching, testifying to the Jews, that Jesus is the Christ. | No further mention is made of Silas in these Acts. Some martyrologists think he died in Macedonia by martyrdom. He is honoured in the Church as a saint, and sometimes, as well as S. Barnabas, obtains the title of apostle. Calmet. See annotations, c. xvi. v. 37. | | 6 But they gainsaying and blaspheming, he shook his garments, and said to them: Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. | Shaking his garments. See Matt. x. 14. Your blood be upon your own heads: that is, you are guilty of your own perdition: we have discharged our duty by preaching to you. Wi. | | 7 And departing thence, he entered into the house of a certain man, named Titus Justus, one that worshipped God, whose house was adjoining to the synagogue. | | | 8 And Crispus, the ruler of the synagogue, believed in the Lord, with all his house; and many of the Corinthians hearing, believed, and were baptized. | | | 9 And the Lord said to Paul in the night, by a vision: Do not fear, but speak; and hold not thy peace, | | | 10 Because I am with thee: and no man shall set upon thee, to hurt thee; for I have much people in this city. | | | 11 And he stayed there a year and six months, teaching among them the word of God. | | | 12 But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul, and brought him to the judgment seat, | This Gallio was brother to the great Seneca, Nero's preceptor, as that author himself assures us. Præf. lib. v. Quæs. Natur. He was called Annæus Novatus, but took the name of Gallio by adoption, and was made proconsul by his brother's interest, whose honours and disgraces he equally participated. Being condemned to death by Nero, he laid violent hands upon himself. It is probable S. Paul became acquainted with Seneca. S. Jerom and S. Augustin say, many letters passed between them, which are not now extant. Tirinus. See also Eusebius. An. Christi 66. | | 13 Saying: This man persuadeth men to worship God contrary to the law. | | | 14 And when Paul was beginning to open his mouth, Gallio said to the Jews: If it were some matter of injustice, or an heinous deed, O Jews, I should with reason bear with you. | | | 15 But if they be questions of word and names, and of your law, look you to it: I will not be judge of such things. | | | 16 And he drove them from the judgment seat. | | | 17 And all laying hold on Sosthenes, the ruler of the synagogue, beat him before the judgment seat; and Gallio cared for none of those things. | Beat him. It is uncertain whether the Jews themselves beat Sosthenes, being vexed at him, for not managing well the cause; or whether he was struck by the attendants of the proconsul, to force him away, when he would not desist, nor retire. See the Analysis, dissert. xxxv. Wi. | | 18 But Paul, when he had stayed yet many days, taking his leave of the brethren, sailed thence into Syria (and with him Priscilla and Aquila), having shorn his head in Cenchrae: for he had a vow. | Shorn, &c. It was customary among the Jews to make vows of abstaining from all inebriating liquor, not to cut their hair for a limited time, &c. This was the vow of the Nazarites, mentioned Num. vi. 18. Acts xxii. 24. S. Paul had probably taken upon himself some obligation of this kind; perhaps in condescension to the Jews, who were yet weak in faith. The time being now expired, he cut his hair as before. It was lawful for converts to observe these legal ceremonies, till the gospel was perfectly established, provided they did not place their hopes of salvation in them, or believe that the faith and grace of Christ were ineffectual without them. D. Carthus. — For he had a vow, that is, Paul, not Aquila. This seems to have been such a vow, as those called Nazarenes, used to make, of abstaining from wine for a time, of not cutting their hair, and of making some offerings in the temple at Jerusalem. Wi. | | 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, that he would tarry a longer time, he consented not; | | | 21 But taking his leave, and saying: I will return to you again, God willing, he departed from Ephesus. | | | 22 And going down to Caesarea, he went up to Jerusalem, and saluted the church, and so came down to Antioch. | He went up. To Jerusalem is most probably understood, that being the chief object of S. Paul's journey. It seems rather extraordinary that S. Luke should have omitted the express mention of the city. But having told us his object was to be at Jerusalem, he perhaps thought it was enough to say, he went up. Calmet. — In Palestine, the expression, to go up, was sometimes taken for going up to Jerusalem. John vii. 8. 10. xii. 20. Acts xxiv. 11. And reciprocally in c. xxiv. 1. to go down, is taken for going down from Jerusalem to Cæsarea. V. — Ibid. In the Scripture, when Antioch and Cæsarea are simply mentioned, Antioch, in Syria, and Cæsarea, in Palestine, are uniformly designated. — To Cæsarea, not in Cappadocia, but in Palestine, from whence he went up to Jerusalem, and then down to Antioch, in Syria. Wi. | | 23 And after he had spent some time there, he departed, and went through the country of Galatia and Phrygia, in order, confirming all the disciples. | | | 24 Now a certain Jew, named Apollo, born at Alexandria, an eloquent man, came to Ephesus, one mighty in the scriptures. | Apollo . . . one mighty in the Scriptures. Lit. powerful in the Scriptures, yet knew no baptism, but that of John. Wi. — When we consider the great harvest, and few labourers, and the small time that the apostles could give to any one place for instructions, we shall not be so much surprised, that this zealous convert should not yet be perfectly instructed in every doctrine of Christianity. This happened about twenty years after our Lord's ascension. He is the same person as is mentioned 1 Cor. iii. 7. A. | | 25 This man was instructed in the way of the Lord; and being fervent in spirit, spoke, and taught diligently the things that are of Jesus, knowing only the baptism of John. | | | 26 This man therefore began to speak boldly in the synagogue. Whom when Priscilla and Aquila had heard, they took him to them, and expounded to him the way of the Lord more diligently. | | | 27 And whereas he was desirous to go to Achaia, the brethren exhorting, wrote to the disciples to receive him. Who, when he was come, helped them much who had believed. | | | 28 For with much vigour he convinced the Jews openly, shewing by the scriptures, that Jesus is the Christ. | |
GospelJohn 16:20-23|
| 1 These things have I spoken to you, that you may not be scandalized. | Which the persecutions you will have to suffer, on the part of man, may possibly occasion, particularly with the weak.
| | 2 They will put you out of the synagogues: yea, the hour cometh, that whosoever killeth you, will think that he doth a service to God. | | | 3 And these things will they do to you; because they have not known the Father, nor me. | | | 4 But these things I have told you, that when the hour shall come, you may remember that I told you of them. | That when the hour of them shall come [1] , you may remember that I told you. This is both the sense and the construction, by the Greek text, which here determines the construction of the Latin. Wi.
| | 5 But I told you not these things from the beginning, because I was with you. And now I go to him that sent me, and none of you asketh me: Whither goest thou? | None of you asketh me, whither goest thou? S. Peter had put this question, c. xiii. 36. and Thomas, c xiv. 5. The meaning, then, of Christ's words here, seems to be, that having told you, I am going to leave you, and also going to him that sent me, you do not ask, says S. Cyril, to be fully and thoroughly informed about it. Wi. — You suffer yourselves to be entirely overcome with grief; and none of you inquire of me, whither I am going. You look on my departure as an eternal separation between us, and take leave of me, as if we were never to meet again. But be persuaded; my absence will only be for a short continuance; and this absence will be honourable and glorious for me, and extremely advantageous for you. If you were fully persuaded of this, you would inquire, how long I should be absent, and whither I was going; as one friend in the act of parting, is always accustomed to ask another. But you only torture your minds with the pain and grief you will have to suffer
at my loss. Menoc. Tirin. &c.
| | 6 But because I have spoken these things to you, sorrow hath filled your heart. | Sorrow hath filled your heart: and this sorrow hindereth you from asking, what you should earnestly desire to know. Wi. — Peter had put the question above, c. xiii. 36. and Thomas, c. xiv. 5. But Jesus Christ means, that they did not persevere in their questions, so as to obtain satisfactory information, where, when, and for what end he was going, and how soon he was to return to them, or if to return at all. For it is customary with friends, to put the most minute questions on all these heads to friends, when they are about to be separated from each other. Menochius.
| | 7 But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send him to you. | I tell you . . . it is expedient for you that I go: that I leave you, as to my corporal presence: that I suffer death, for the redemption of all men. And if I go not, the Paraclete will not come, according to the order of the divine decrees: his coming to sanctify you with his gifts, and to teach you all things, is not to be till after my ascension. When I am gone, I will send him to you. The Father and I will send him, for he proceedeth from both. Wi.
| | 8 And when he is come, he will convince the world of sin, and of justice, and of judgment. | He will convince [2], or convict the world. Others translate, he will reprove the world of sin, &c. These words have occasioned a great many expositions. I here follow S. Cyril, that the Holy Ghost will condemn the Jews, and all obstinate unbelievers, of their sin, in not believing, after so many miracles, and so many pregnant motives, that ought to induce them to submit to the Christian faith. 2dly. Of justice, by shewing the justice and innocence of Christ, and also, that true justice and sanctification cannot be obtained, but by his grace. 3dly. Of judgment, by shewing that the world, and the prince of this wicked world, the devil, is justly condemned, his empire in a great measure destroyed, and that all the wicked will be justly condemned, and punished with him. Wi. — The Holy Ghost, by his coming, brought over many thousands, 1st. To a sense of their sin, in not believing in Christ. 2dly. To a conviction of the justice of Christ, now
sitting at the right hand of his Father. And 3dly. To a right apprehension of the judgment prepared for them that choose to follow Satan, who is already judged and condemned. Ch. — The Greek text, in addition, has Οτι ου πιστευουσιν εις εμε . Because they have not believed in me. This accusation and conviction of sin, cannot naturally fall on any, but the incredulous Jews. S. Aug. V. Bede, S. Chrys. Theophyl. and many others, are of opinion, that this sin was their unbelief in Jesus, after all the miracles he had done in their presence, after so many prophecies so clearly accomplished in his person, after so many prodigies and wonders, which happened at his death, at his resurrection, and after his resurrection. They are accused, and convinced of sin, particularly by sensible effects of the Holy Spirit, in the apostles, by the gift of miracles and tongues, and that supernatural knowledge, which was communicated, not only to the apostles, but also to all the
first Christians. These are the means, which the Paraclete, the consoling and assisting Spirit, makes us of, to condemn, and convince the world of sin; that is, of incredulity, which is the source and foundation of all other sins. The world had calumniated and despised its Saviour. It had condemned him, as a liar, as a seducer, magician, a man possessed by the devil, a destroyer of the law of God. To which the Son of God made no resistance; he only replied, that he did not wish to take the execution of justice upon himself, and that he was not come into the world to judge the world. Therefore, he committed all to the Holy Spirit, who, in the persons of the apostles, did justice to the Son, by shewing to the whole world, his doctrines, his life, his miracles, and the accomplishment of all the ancient prophecies in his person. All that the apostles preached, they confirmed by most stupendous miracles, gained the hearts of pagans to believe Jesus as their Redeemer, and called down
imprecations upon the heads of the incredulous Jews, who had rejected a prophet, visibly sent by God, a Saviour and Redeemer of his people, who, in his person, bore all the characters of the divinity. Calmet.
| | 9 Of sin: because they believed not in me. | | | 10 And of justice: because I go to the Father; and you shall see me no longer. | | | 11 And of judgment: because the prince of this world is already judged. | | | 12 I have yet many things to say to you: but you cannot bear them now. | | | 13 But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself; but what things soever he shall hear, he shall speak; and the things that are to come, he shall shew you. | When he, the Spirit of Truth, is come, he will teach you all truth; will direct you and the Church, in the ways of truth. For he shall not speak of himself, or of himself only, because, says S. Aug. he is not from himself, but proceedeth from the Father and the Son. Whatsoever he shall hear, he shall speak [3]; this his hearing, says S. Aug. is his knowledge, and his knowledge is his essence, or being, which from eternity is from the Father and the Son. The like expressions are applied to the Son, as proceeding from the Father. Jo. v. 30. and viii. 16. &c. Wi. — If he shall teach all truth, and that for ever, (c. xi. v. 26.) how is it possible, that the Church can err, or hath erred in matters of faith, at any time, or in any point of doctrine? In this supposition, would not the Holy Ghost have forfeited his title of Spirit of Truth?
| | 14 He shall glorify me; because he shall receive of mine, and shall shew it to you. | | | 15 All things whatsoever the Father hath, are mine. Therefore I said, that he shall receive of mine, and shew it to you. | All things whatsoever the Father hath, are mine. The obvious sense of these words, shews, that the Son hath the same nature, and the same substance with the Father, and that he is one, and the same God with him. And by Christ's adding: therefore he (the Holy Ghost) shall receive of mine, we are taught, that the third person proceeds from both the Father, and the Son, and that he receives, and has the same perfections. Wi.
| | 16 A little while, and now you shall not see me; and again a little while, and you shall see me: because I go to the Father. | A little while, and now you shall not see me, &c. Many expound these words in this manner: that after a little while, you shall not see me, because even to-morrow, I shall be taken from you by death: and again, after a little while, you shall see me, because the third day I shall rise again, and converse with you, till my ascension. S. Aug. gives another interpretation, (tract. 101.) that by the first little while, may be understood, the short time till Christ's ascension, and by the latter little while, the short time that the apostles were to live in this world; after which they should see, and enjoy Christ for ever in the kingdom of heaven. And this exposition seems to agree better with the following promise. Wi. — In a few hours, I shall be separated from you, to be delivered up to my enemies, and put to the cruel death of the cross; and after a short time, I shall rise again; then you shall see me in my new state of glory. S. Chrys. both SS.
Cyrils, Theophyl. Euthym. S. Aug. and others, interpret this verse differently; thus: Not long hence, I shall be entirely separated from you; you shall not see me, because I shall go to the Father, by my ascension; but you shall see me again, after a short time, at my second coming, to judge the living and the dead. All the time, that shall pass between my ascension, and my second coming, is in the eyes of God only as a moment. For a thousand years in thy sight are but as yesterday, which is past and gone. Psal. lxxxix. v. 4. And the apostle calls all time a moment, a time that soon passes. 1 Cor. vii. and 2 Cor. iv.
| | 17 Then some of the disciples said one to another: What is this that he saith to us: A little while, and you shall not see me; and again a little while, and you shall 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 And Jesus knew that they had a mind to ask him; and he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me; and again a little while, and you shall see me? | | | 20 Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy. | Your sorrow shall be turned into joy, chiefly at the end of your mortal life; then you shall have a joy, never to be taken from you. Wi.
| | 21 A woman, when she is in labour, hath sorrow, because her hour is 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. | | | 22 So also you now indeed have sorrow; but I will see you again, and your heart shall rejoice; and your joy no man shall take from you. | The joy you will feel at my resurrection, shall ever be unalterable, and unremitting, because there I shall give you assurances and proofs of your future resurrection, and immortality. As you have been partakers in my labours, in my ignominies, and in my sorrows, so also shall you have a share in my glory, in my resurrection, and immortal bliss. Behold, these will rise to your ever unalterable and permanent joy. This is the opinion of S. Chrys. S. Cyril, Theophyl. and others.
| | 23 And in that day you shall not ask me any thing. Amen, amen I say to you: if you ask the Father any thing in my name, he will give it you. | In that day [4], or at that time, in that happy state, you shall not ask, you shall not need to ask me any questions: nor even desire to have any happiness, but what you will enjoy. But now if you ask, that is, petition for any thing of the Father in my name, he will give it you, whatever graces or assistances you stand in need of: ask them in my name, as I am your chief Mediator, through whose merits all shall be granted you. This is the constant practice of the Church, to ask for all graces through our Lord Jesus Christ. Wi. — In my name. In consequence of this promise, the Church concludeth all her prayers, even those that are addressed to the saints, Per Christum Dominum nostrum, through Christ our Lord.
| | 24 Hitherto you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full. | Hitherto you have not asked any thing in my name: by the merits of me, your Mediator and Redeemer. They were not yet acquainted, says S. Cyril, with this manner of praying and petitioning, as they were afterwards. Wi.
| | 25 These things I have spoken to you in proverbs. The hour cometh, when I will no more speak to you in proverbs, but will shew you plainly of the Father. | | | 26 In that day you shall ask in my name; and I say not to you, that I will ask the Father for you: | In that day . . . I say not to you that I will ask the Father for you, or shall need to ask the Father for you, though I am your Redeemer, you chief Advocate and Mediator, by dying for all the world. — For the Father himself loveth you, because you have loved me, and have believed that I came forth from God, sent to be your Redeemer. — I came forth from the Father, both as begotten of him from all eternity; and I also came into the world, as sent from him to become man, to become the Redeemer of the world, both as God and man. Now I am going, as man, to leave the world, and go to the Father, with whom I am, and have always been, as God. Wi.
| | 27 For the Father himself loveth you, because you have loved me, and have believed that I came out from God. | | | 28 I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father. | | | 29 His disciples say to him: Behold, now thou speakest plainly, and speakest no proverb. | In this we believe that thou camest forth from God; that is, we are more confirmed than ever, that thou art the Messias, the true Son of God. Yet S. Chrys. S. Cyril, and S. Aug. take notice, that their faith was but imperfect, till after Christ's resurrection, and the coming of the Holy Ghost; and therefore Christ answered them, (v. 31. &c.) Now do you believe? the hour cometh, that you shall be dispersed, &c. Wi.
| | 30 Now we know that thou knowest all things, and thou needest not that any man should ask thee. By this we believe that thou camest forth from God. | | | 31 Jesus answered them: Do you now believe? | | | 32 Behold, the hour cometh, and it is now come, that you shall be scattered every man to his own, and shall 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 you may have peace. In the world you shall have distress: but have confidence, I have overcome the world. | |
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