First ReadingActs of the Apostles 12:1-11|
| 1 And at the same time, Herod the king stretched forth his hands, to afflict some of the church. | Herod. Agrippa, made king by the emperor Caius. See Jos. vi. 18. Antiq. c. viii. and l. xix. c. 5. put to death James the great, brother to John. Wi. — This man was the same as Agrippa, by which name he is most commonly known. He was brother to the famous Herodias, who was the cause of S. John the Baptist's decollation, (Calmet) and son-in-law of Herod the Great, by his father Aristobulus. V.
| | 2 And he killed James, the brother of John, with the sword. | S. James the elder, brother of S. John, the evangelist.
| | 3 And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes. | The days of the azymes. By this we may know about the time when S. James was executed. Peter was to be reserved till after the Pasch, because it was not usual for the Jews to put any one to a violent death on a festival day. They would not damp the joy of the solemnity by such actions. Menoch. — Nothing can be more illiberal, nothing more unfounded, and unjust, than the accusation advanced by the translators of the Bible dedicated to King James. In their preface they say, that the Catholics keep the words, azymes, holocaust, pasch, &c. in their version, purposely "to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood." See the splendid Oxford edit. an. 1770. — So far from this, we open the window, to let in the light; we break the shell, that the kernel may be eaten: we put aside the curtain, that a sight may be had into the holy place; we remove the cover of the well, that the good and
humble may get to the water of life. If we retain certain words in the original tongue, it is for the same reason as our adversaries retain others, such as Amen, Sabaoth, Alleluia, Jehova, &c.
| | 4 And when he had apprehended him, he cast him into prison, delivering him to four files of soldiers to be kept, intending, after the pasch, to bring him forth to the people. | To four files of soldiers. [1] To four times four soldiers, or to sixteen soldiers, each band or file consisting of four.
| | 5 Peter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him. | | | 6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. | With these two chains, according to the Roman custom, S. Peter must have been fastened to the two soldiers, that guarded him. Yet Peter slept secure, trusting in that Providence which sleepeth not.
| | 7 And behold an angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying: Arise quickly. And the chains fell off from his hands. | An Angel. This was probably his Angel guardian. It has always been the constant belief of the Church, that each individual is put under the protection of a tutelar Angel. A. — S. Bernard, on these words of the psalm, he has given his Angels charge over thee, thus expresses himself: Wonderful condescension! and truly great love! He has given his Angels charge over thee, to guard thee in all thy ways. What is man, O God, that thou shouldst thus be mindful of him, or the son of man, that thou shouldst look upon him! What reverence, devotion, and confidence, should this word inspire in us! Reverence their presence, be grateful for their good will; have confidence in their protection; walk with circumspection; your Angel is present. In every abode, in every place, respect his presence. Let us love them too, destined to be in future our co-heirs; in the mean time, our guardians and patrons. What have we to fear under such guides? They cannot be overcome nor seduced; much less
can they lead us astray. They are faithful, they are prudent, they are powerful. Why do we fear? Let us follow them; let us stick close to them; and we shall dwell under the protection of the God of heaven. If a grievous temptation urges; if great tribulation hangs over you; call upon your leader your helper in opportunities, in tribulations; call upon him, and say, save us, or we perish, &c. S. Bern. Serm. in Psalm. Qui. habitat. — A light shined in the room. To Peter only; not to the rest. Wi.
| | 8 And the angel said to him: Gird thyself, and put on thy sandals. And he did so. And he said to him: Cast thy garment about thee, and follow me. | | | 9 And going out, he followed him, and he knew not that it was true which was done by the angel: but thought he saw a vision. | | | 10 And passing through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the angel departed from him. | | | 11 And Peter coming to himself, said: Now I know in very deed, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. | Peter coming to himself. Being now sensible that all was true. Wi.
| | 12 And considering, he came to the house of Mary the mother of John, who was surnamed Mark, where many were gathered together and praying. | And considering or reflecting, what was best to be done. Wi.
| | 13 And when he knocked at the door of the gate, a damsel came to hearken, whose name was Rhode. | | | 14 And as soon as she knew Peter's voice, she opened not the gate for joy, but running in she told that Peter stood before the gate. | | | 15 But they said to her: Thou art mad. But she affirmed that it was so. Then said they: It is his angel. | Thou art mad, or talkest idly. — Then said they, it is his Angel. It seems ridiculous to translate here a messenger. Does a messenger speak with the very voice of him that sends him? S. Chrys.[2] and others on this place observe, that they believed that every one, at least of the faithful, hath a good Angel. Wi. — "If proper Angels," saith S. Chrysostom, (T. iii. hom. 7. in laud. Paul.) "be deputed by our Lord to such as have only charge of their own existence, (as Israel said, Gen. xlviii. 16. the Angel that delivereth me from all evils, bless these boys ) much more are super-human spirits at hand to help those unto whom the charge and burden of the world is committed." Such persons as can believe that God permits evil spirits to tempt us, can find no difficulty surely in believing that the same good, just, and merciful Creator will permit good spirits to guide, protect, and assist us. Repeated proofs of both are found in holy writ. The learned Protestant
commentator, Polus, on this text, says: Hujusmodi visis assueverat eo tempore Ecclesia, quæ etiam novit fideles præsidio angelorum esse circumseptos. The Church at that period had been accustomed to similar apparitions, nor is she ignorant that the faithful are secured by the protection of Angels. T. iv. p. 1494.
| | 16 But Peter continued knocking. And when they had opened, they saw him, and were astonished. | | | 17 But he beckoning to them with his hand to hold their peace, told how the Lord had brought him out of prison, and he said: Tell these things to James, and to the brethren. And going out, he went into another place. | He went into another place. Did not think fit to stay in the city of Jerusalem. S. Chrys. takes notice, that upon another occasion, when he was delivered by an Angel out of prison, he went boldly the next day, and preached in the temple. c. v. 19. but there he was ordered by an Angel so to do; now to stay without such orders, would have been rashly to expose himself, and in a manner tempting God. Wi. — Peter retired to another place, that he might not rashly expose himself to future danger. It is not just to depend on supernatural assistance, when human means are adequate to the effect. S. Chrys. hom. xxvi. — S. Peter desires they will announce his miraculous deliverance to James, the then bishop of Jerusalem, and to the Christians, that they might see the effect of their prayers for him. S. James had, beyond a doubt, ordered general supplications to be made by all the brethren for S. Peter. B.
| | 18 Now when day was come, 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; having examined the keepers, he commanded they should be put to death; and going down from Judea to Caesarea, he abode there. | Should be led [3] away to punishment or death, according to the sense both of the Latin and Greek text. Wi.
| | 20 And he was angry with the Tyrians and the Sidonians. But they with one accord came to him, and having gained Blastus, who was the king's chamberlain, they desired peace, because their countries were nourished by him. | In the Greek, he was preparing to make war against them. These applied not to agriculture, but drew their support from Judea, Samaria, and Galilee. V.
| | 21 And upon a day appointed, Herod being arrayed in kingly apparel, sat in the judgment seat, and made an oration to them. | | | 22 And the people made acclamation, saying: It is the voice of a god, and not of a man. | | | 23 And forthwith an angel of the Lord struck him, because he had not given the honour to God: and being eaten up by worms, he gave up the ghost. | Struck him. Josephus relates, that when Herod saw he must die, he replied to the flatteries of the people, "See, he whom you call a god, is snatched out of life, in spite of himself. The necessity of suffering death proves the falsity of your words; but we must submit to the will of God." Antiquit. lib. xvii. c. 9. et de Bello. lib. i. c. 21. — Princes may take warning from this example, not to take delight in the praises and flatteries of their subjects, so as to forget themselves to be men, and the God of heaven to be the supreme Lord of all, to whose just tribunal princes and subjects are equally amenable. A. — Eaten up by worms. A visible judgment of God, for his pride and vanity. Wi.
| | 24 But the word of the Lord increased and multiplied. | | | 25 And Barnabas and Saul returned from Jerusalem, having fulfilled their ministry, taking with them John, who was surnamed Mark. | Returned from Jerusalem, to Antioch, the capital of Syria. Wi. — This John Mark, the companion of SS. Paul and Barnabas, was not the evangelist who bore that name; but a cousin of Barnabas, son of Mary, in whose house the apostles generally assembled at Jerusalem. Calmet.
|
Footnotes: Acts of the Apostles 12
Second Reading2 Timothy 4:6-8|
| 1 I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom: | I charge thee (lit. testify to thee) before God and Jesus Christ, who shall judge the living and the dead; i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See 1 Cor. xv. 52. — By his coming. [1] The sense by the Greek seems to be, who shall judge them at or by his coming, rather than I charge thee by his coming, as others translate. Wi.
| | 2 Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine. | In season, [2] out of season; i.e. whether the hearers are willing to hearken to thee or not. Or, as others understand it, whether it be convenient or inconvenient for thee to signify that the ministers of God must not desist from preaching, whatever troubles they are under. Wi.
| | 3 For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: | Having itching ears; [3] i.e. the hearers have such ears, running after novelties and such doctrine as favours their passions. Wi.
| | 4 And will indeed turn away their hearing from the truth, but will be turned unto fables. | | | 5 But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. | Be thou vigilant, &c. It may either be expounded, watch in all things; or, take pains in all things. The latter seems the true construction. Wi. — An evangelist; a diligent preacher of the gospel. Ch. — Fulfil thy ministry. [4] So even Dr. Wells, in his amendments to the Prot. translation, which hath, make full proof of thy ministry. See Luke i. 1. See also S. Chrys. on this place. — Be sober. There is nothing for this in the Greek, nor in S. Chrysostom. The Latin interpreter seems to have added it, as being contained in the other Greek words in this verse. Wi.
| | 6 For I am even now ready to be sacrificed: and the time of my dissolution is at hand. | I am even now ready to be sacrificed. [5] Lit. to be immolated. See Philip. ii. 17. — The time of my dissolution (lit. resolution) is at hand. This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long. Wi.
| | 7 I have fought a good fight, I have finished my course, I have kept the faith. | I have fought a good fight, or strived a good strife. [6] The Latin and Greek may signify any kind of striving for a prize. — I have kept the faith, not only the Christian faith, but been faithful in my office. Wi.
| | 8 As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day: and not only to me, but to them also that love his coming. Make haste to come to me quickly. | A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God's grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a just judge, 3. which he will render or give as a reward. Yet we own with S. Aug. that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises. Wi. — "A crown of justice ," which the Protestants translate, of righteousness; but let us see how the learned S. Austin, 1400 years ago, expounds the apostle's meaning: "How should he repay as a just judge, unless he had first given as a merciful Father?" De grat. et lib. arb. c. vi. See Heb. vi. 10. God is not unjust, that he should forget your works; this the Protestants change into, God is not unrighteous.
| | 9 For Demas hath left me, loving this world, and is gone to Thessalonica: | Demas hath, &c. The Demas here mentioned, is the same that was at Rome with S. Paul in his first voyage, in 61 or 62, and of whom he makes mention in his epistle to the Colossians, (iv. 14.) also in that to Philemon, v. 24. He was perverted in this last voyage, in 65, and abandoned his master in the time of danger. It is not ascertained whether he entirely renounced his faith, or whether God gave his grace to rise from his fall; or whether the love of the world, with which S. Paul here reproaches him, was only a passing fault, and an effect of pure human infirmity. S. Epiphanius (hæres. 51.) presumes that he renounced the faith, and was engaged in the heresies of Cerintus, Ebion, and others, who held Jesus Christ to be no more than a mere man. Many moderns, Grotius, Men. Cornel. &c. believed that he returned with S. Paul: and Estius himself seems to think that he was the same Demas of which S. Ignatius speaks, writing to the Magnesians, calling him a worthy bishop of
God. But this is founded on a false supposition, that this letter was written during his first confinement at Rome, or at least before S. Paul wrote his epistles to the Colossians and to Philemon. Calmet. — Loving this world; i.e. his safety, and to avoid persecutions. Wi.
| | 10 Crescens into Galatia, Titus into Dalmatia. | Crescens into Galatia, Titus, &c. These two did not abandon the faith, but only left S. Paul to preach the gospel, with his consent. Crescens went from Rome into Galatia, or into Gaul, as it is found written in the Greek. Theodoret, Eusebius, Epiphanius, &c. say that Galatia, in the Greek, is often put for Gaul, in profane authors. On this account it is said by some, that Crescens preached in Gaul. Adon makes him founder of the Church of Vienne, in Dauphinè; an opinion still prevalent in that city. The feast of S. Crescens is kept by the Latin Church, on the 27th of June. Calmet. — As to Titus, it cannot be doubted but he went into Dalmatia for the purpose of the ministry, and by the order of S. Paul. Thence it seems most probable that he went into Crete, where he governed the Church as bishop, and there died. Theod. S. Chrys. Theophyl. Est. &c.
| | 11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. | Luke. S. Luke was always much attached to S. Paul. It is thought he accompanied him to the time of his martyrdom. When S. Paul says Luke alone was with him, we must understand that no other disciple was at that time with him; not that the faithful of Rome, whose faith was so lively and charity so ardent, had abandoned him in this time of danger. S. Chrys. hom. x. p. 610. — Mark. This is John Mark, cousin of Barnabas, of whom mention was made, Acts xiii. 12. &c. also Coloss. iv. 10. He rather wavered in faith at the beginning, but was afterwards much attached to the apostle. Calmet.
| | 12 But Tychicus I have sent to Ephesus. | Tychicus. Theodoret and some others have inferred from this verse, that Timothy was not at Ephesus at this time; otherwise S. Paul would have here said, I have sent Tychicus to thee. Timothy, in quality of bishop of Ephesus, had the inspection of the whole province of Asia; hence S. Paul might have presumed, that Tychicus would not be able to find him in that city. But these reasons do not appear sufficiently convincing. Tychicus might have been the bearer of this epistle; then S. Paul might say, I have sent him to carry it. Or S. Paul might have sent him before, and here tells Timothy of it; because, on account of the distance of Rome from Ephesus, he might not have yet heard of his arrival. Mention has been made of Tychicus before, Acts. xx. 4. Ephes. vi. 71. Coloss. iv. 70. Calmet.
| | 13 The cloak that I left at Troas, with Carpus, when thou comest, bring with thee, and the books, especially the parchments. | The cloak [7] which I left at Troas. It is expounded a cloak by S. Chrys. S. Jerom, &c. Others think he may mean some coffer, or trunk, in which were his books and some things that he valued. Wi.
| | 14 Alexander the coppersmith hath done me much evil: the Lord will reward him according to his works: | The Lord will render [8] to him. We read shall render, not only in the Latin and Syriac, but also in divers Greek MSS. which Dr. Wells again prefers before the ordinary Greek copies, in which we read, The Lord render or reward him, as in the Prot. translation. If that was the true reading, we must take the words by way of a prophecy, and not as an imprecation or curse. Wi.
| | 15 Whom do thou also avoid, for he hath greatly withstood our words. | | | 16 At my first answer no man stood with me, but all forsook me: may it not be laid to their charge. | At my first defence, or trial, when I appeared before Nero and my judges, no man stood with me; all, or almost all, abandoned me in that danger: may it not be laid to their charge. Wi.
| | 17 But the Lord stood by me, and strengthened me, that by me the preaching may be accomplished, and that all the Gentiles may hear: and I was delivered out of the mouth of the lion. | The Lord stood, &c. All agree that Nero is here meant by the lion. S. Chrys. thinks that S. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded. S. Chrys. hom. x. p. 611. — But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel. V. — The times predicted by the apostle in this epistle, (v. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine. There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to tickle their ears :
Assentatores populi, multitudinis levitatem voluptate quasi titillantes. Cic. In the same sense Plutarch says: τα ωτα αποκναιουσιν . It is yours, adds S. Paul, ως καλος στρατιωτης Χριστου Ιησου , as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend to every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity. Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. — That by me the preaching may be accomplished, (or fulfilled) and that all the Gentiles may hear it. This is an argument that he wrote this letter in his first imprisonment. — And I was delivered from the mouth of the lion; that is, according to the common exposition, from Nero. Wi.
| | 18 The Lord hath delivered me from every evil work: and will preserve me unto his heavenly kingdom, to whom be glory for ever and ever. Amen. | | | 19 Salute Prisca and Aquila, and the household of Onesiphorus. | | | 20 Erastus remained at Corinth. And Trophimus I left sick at Miletus. | | | 21 Make haste to come before winter Eubulus and Pudens, and Linus and Claudia, and all the brethren, salute thee. | | | 22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. | The Lord Jesus Christ be with thy spirit. Grace be with you. These words are a fervent prayer, with which S. Paul divers times concludes his epistles; such is the prayer of the priest, when he turns about at mass, with Dominus vobiscum, the people answering, et cum Spiritu tuo. Wi.
|
2 Timothy 4:17-18|
| 1 I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom: | I charge thee (lit. testify to thee) before God and Jesus Christ, who shall judge the living and the dead; i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See 1 Cor. xv. 52. — By his coming. [1] The sense by the Greek seems to be, who shall judge them at or by his coming, rather than I charge thee by his coming, as others translate. Wi.
| | 2 Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine. | In season, [2] out of season; i.e. whether the hearers are willing to hearken to thee or not. Or, as others understand it, whether it be convenient or inconvenient for thee to signify that the ministers of God must not desist from preaching, whatever troubles they are under. Wi.
| | 3 For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: | Having itching ears; [3] i.e. the hearers have such ears, running after novelties and such doctrine as favours their passions. Wi.
| | 4 And will indeed turn away their hearing from the truth, but will be turned unto fables. | | | 5 But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. | Be thou vigilant, &c. It may either be expounded, watch in all things; or, take pains in all things. The latter seems the true construction. Wi. — An evangelist; a diligent preacher of the gospel. Ch. — Fulfil thy ministry. [4] So even Dr. Wells, in his amendments to the Prot. translation, which hath, make full proof of thy ministry. See Luke i. 1. See also S. Chrys. on this place. — Be sober. There is nothing for this in the Greek, nor in S. Chrysostom. The Latin interpreter seems to have added it, as being contained in the other Greek words in this verse. Wi.
| | 6 For I am even now ready to be sacrificed: and the time of my dissolution is at hand. | I am even now ready to be sacrificed. [5] Lit. to be immolated. See Philip. ii. 17. — The time of my dissolution (lit. resolution) is at hand. This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long. Wi.
| | 7 I have fought a good fight, I have finished my course, I have kept the faith. | I have fought a good fight, or strived a good strife. [6] The Latin and Greek may signify any kind of striving for a prize. — I have kept the faith, not only the Christian faith, but been faithful in my office. Wi.
| | 8 As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day: and not only to me, but to them also that love his coming. Make haste to come to me quickly. | A crown of justice, which the Lord, the just judge, will render to me. These words confirm the Catholic doctrine, that good works performed with the assistance of God's grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by a crown of justice, 2. from a just judge, 3. which he will render or give as a reward. Yet we own with S. Aug. that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises. Wi. — "A crown of justice ," which the Protestants translate, of righteousness; but let us see how the learned S. Austin, 1400 years ago, expounds the apostle's meaning: "How should he repay as a just judge, unless he had first given as a merciful Father?" De grat. et lib. arb. c. vi. See Heb. vi. 10. God is not unjust, that he should forget your works; this the Protestants change into, God is not unrighteous.
| | 9 For Demas hath left me, loving this world, and is gone to Thessalonica: | Demas hath, &c. The Demas here mentioned, is the same that was at Rome with S. Paul in his first voyage, in 61 or 62, and of whom he makes mention in his epistle to the Colossians, (iv. 14.) also in that to Philemon, v. 24. He was perverted in this last voyage, in 65, and abandoned his master in the time of danger. It is not ascertained whether he entirely renounced his faith, or whether God gave his grace to rise from his fall; or whether the love of the world, with which S. Paul here reproaches him, was only a passing fault, and an effect of pure human infirmity. S. Epiphanius (hæres. 51.) presumes that he renounced the faith, and was engaged in the heresies of Cerintus, Ebion, and others, who held Jesus Christ to be no more than a mere man. Many moderns, Grotius, Men. Cornel. &c. believed that he returned with S. Paul: and Estius himself seems to think that he was the same Demas of which S. Ignatius speaks, writing to the Magnesians, calling him a worthy bishop of
God. But this is founded on a false supposition, that this letter was written during his first confinement at Rome, or at least before S. Paul wrote his epistles to the Colossians and to Philemon. Calmet. — Loving this world; i.e. his safety, and to avoid persecutions. Wi.
| | 10 Crescens into Galatia, Titus into Dalmatia. | Crescens into Galatia, Titus, &c. These two did not abandon the faith, but only left S. Paul to preach the gospel, with his consent. Crescens went from Rome into Galatia, or into Gaul, as it is found written in the Greek. Theodoret, Eusebius, Epiphanius, &c. say that Galatia, in the Greek, is often put for Gaul, in profane authors. On this account it is said by some, that Crescens preached in Gaul. Adon makes him founder of the Church of Vienne, in Dauphinè; an opinion still prevalent in that city. The feast of S. Crescens is kept by the Latin Church, on the 27th of June. Calmet. — As to Titus, it cannot be doubted but he went into Dalmatia for the purpose of the ministry, and by the order of S. Paul. Thence it seems most probable that he went into Crete, where he governed the Church as bishop, and there died. Theod. S. Chrys. Theophyl. Est. &c.
| | 11 Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. | Luke. S. Luke was always much attached to S. Paul. It is thought he accompanied him to the time of his martyrdom. When S. Paul says Luke alone was with him, we must understand that no other disciple was at that time with him; not that the faithful of Rome, whose faith was so lively and charity so ardent, had abandoned him in this time of danger. S. Chrys. hom. x. p. 610. — Mark. This is John Mark, cousin of Barnabas, of whom mention was made, Acts xiii. 12. &c. also Coloss. iv. 10. He rather wavered in faith at the beginning, but was afterwards much attached to the apostle. Calmet.
| | 12 But Tychicus I have sent to Ephesus. | Tychicus. Theodoret and some others have inferred from this verse, that Timothy was not at Ephesus at this time; otherwise S. Paul would have here said, I have sent Tychicus to thee. Timothy, in quality of bishop of Ephesus, had the inspection of the whole province of Asia; hence S. Paul might have presumed, that Tychicus would not be able to find him in that city. But these reasons do not appear sufficiently convincing. Tychicus might have been the bearer of this epistle; then S. Paul might say, I have sent him to carry it. Or S. Paul might have sent him before, and here tells Timothy of it; because, on account of the distance of Rome from Ephesus, he might not have yet heard of his arrival. Mention has been made of Tychicus before, Acts. xx. 4. Ephes. vi. 71. Coloss. iv. 70. Calmet.
| | 13 The cloak that I left at Troas, with Carpus, when thou comest, bring with thee, and the books, especially the parchments. | The cloak [7] which I left at Troas. It is expounded a cloak by S. Chrys. S. Jerom, &c. Others think he may mean some coffer, or trunk, in which were his books and some things that he valued. Wi.
| | 14 Alexander the coppersmith hath done me much evil: the Lord will reward him according to his works: | The Lord will render [8] to him. We read shall render, not only in the Latin and Syriac, but also in divers Greek MSS. which Dr. Wells again prefers before the ordinary Greek copies, in which we read, The Lord render or reward him, as in the Prot. translation. If that was the true reading, we must take the words by way of a prophecy, and not as an imprecation or curse. Wi.
| | 15 Whom do thou also avoid, for he hath greatly withstood our words. | | | 16 At my first answer no man stood with me, but all forsook me: may it not be laid to their charge. | At my first defence, or trial, when I appeared before Nero and my judges, no man stood with me; all, or almost all, abandoned me in that danger: may it not be laid to their charge. Wi.
| | 17 But the Lord stood by me, and strengthened me, that by me the preaching may be accomplished, and that all the Gentiles may hear: and I was delivered out of the mouth of the lion. | The Lord stood, &c. All agree that Nero is here meant by the lion. S. Chrys. thinks that S. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded. S. Chrys. hom. x. p. 611. — But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel. V. — The times predicted by the apostle in this epistle, (v. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine. There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to tickle their ears :
Assentatores populi, multitudinis levitatem voluptate quasi titillantes. Cic. In the same sense Plutarch says: τα ωτα αποκναιουσιν . It is yours, adds S. Paul, ως καλος στρατιωτης Χριστου Ιησου , as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend to every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity. Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. — That by me the preaching may be accomplished, (or fulfilled) and that all the Gentiles may hear it. This is an argument that he wrote this letter in his first imprisonment. — And I was delivered from the mouth of the lion; that is, according to the common exposition, from Nero. Wi.
| | 18 The Lord hath delivered me from every evil work: and will preserve me unto his heavenly kingdom, to whom be glory for ever and ever. Amen. | | | 19 Salute Prisca and Aquila, and the household of Onesiphorus. | | | 20 Erastus remained at Corinth. And Trophimus I left sick at Miletus. | | | 21 Make haste to come before winter Eubulus and Pudens, and Linus and Claudia, and all the brethren, salute thee. | | | 22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. | The Lord Jesus Christ be with thy spirit. Grace be with you. These words are a fervent prayer, with which S. Paul divers times concludes his epistles; such is the prayer of the priest, when he turns about at mass, with Dominus vobiscum, the people answering, et cum Spiritu tuo. Wi.
|
GospelMatthew 16:13-19|
| 1 And there came to him the Pharisees and Sadduccees tempting: and they asked him to shew them a sign from heaven. | The Pharisees and Sadducees. These were widely opposite in their religious sentiments to each other, but closely united in their design of persecuting Jesus Christ, and they come and ask of him a sign or prodigy from heaven, to convince them that he was the Christ, the Messias. V. — The Sadducees deny the immortality of the soul, and affirm that our only obligation is the observance of the law; insomuch, that they prided themselves on their right of disputing the most important points with their teachers. This sect is not numerous, and chiefly composed of men of condition, who, when properly qualified for offices of state, are compelled to conform, at least in appearance, to the principles of the Pharisees; otherwise, they would incur the resentment of the Pharisees. Josephus, B. xviii, c. ii. See also note on v. 7, chap. iii, above. — S. Chrys. is of opinion he would have granted them any sign they wished, had they been willing to believe; but as their object was curiosity and
censure, he refused to comply. They mistrusted, it would seem, his other miracles as the effect of some occult quality inherent in him, and wished to see a miracle performed upon distant objects in the heavens or clouds, which would be to them less suspicious and objectionable. A.
| | 2 But he answered and said to them: When it is evening, you say, It will be fair weather, for the sky is red. | | | 3 And in the morning: Today there will be a storm, for the sky is red and lowering. You know then how to discern the face of the sky: and can you not know the signs of the times? | | | 4 A wicked and adulterous generation seeketh after a sign: and a sign shall not be given it, but the sign of Jonas the prophet. And he left them, and went away. | You know then how to discern the face of the sky, &c. Jesus Christ does not condemn every observation made upon the weather, from external appearances in the heavens. He only upbraids the Jews for so closely examining these signs, and neglecting at the same time to notice the many signs and predictions which so plainly manifested him to be the promised Messias. Dion. Carth. — The reasoning of Jesus Christ is this: you know how to judge of the weather from observation, and cannot you then know the certain signs so often promised, and now completed in my coming? The signs of this event were, the taking away the sceptre from the tribe of Juda. Gen. xxxix. 10. The completion of the 70 weeks of years of Daniel ix. 25, amounting to 490 years, which were now on the eve of being completed. The miracles of Jesus Christ, as the curing of the blind, the lame, the deaf and dumb, foretold by Isaias xxxv. 5. and lxi. 1. To which may be added the apparition of angels to the
shepherds at Bethlehem, the miraculous star which appeared to the magi, the testimony of his heavenly Father, the descent of the Holy Ghost in the form of a dove. Besides, the testimony of the Baptist, and so many miracles of every kind wrought to establish this truth, most certainly, clearly, and infallibly demonstrate, that the long expected Messias had already come, and that this Jesus was the Messias. T.
| | 5 And when his disciples were come over the water, they had forgotten to take bread. | Forgotten to take bread. The disciples had just filled seven baskets with fragments, but had forgotten to take any with them into the ship; or, according to others, had distributed all among the poor. Barrardius. — They were so taken with the company of Christ, that they even forgot the necessities of life. S. Anselm. — The disciples, ever constant attendants on our Redeemer, were retained so strongly by the love of his company, that they would not be absent from him for one moment. We may also remark how far they were from an eager search after delicacies, when they even forgot the daily pittance requisite for their support. S. Remigius. — It was the custom of those times, and that country, for persons on a journey to carry their own bread. V.
| | 6 Who said to them: Take heed and beware of the leaven of the Pharisees and Sadducees. | Beware of the leaven, &c. The disciples, not understanding the meaning of Christ's words, supposed he was instructing them not to touch the bread of the Scribes and Pharisees. V.
| | 7 But they thought within themselves, saying: Because we have taken no bread. | | | 8 And Jesus knowing it, said: Why do you think within yourselves, O ye of little faith, for that you have no bread? | Why do you think? That we might know what effect this discourse of our Saviour had upon his disciples, the evangelist immediately subjoins, then they understood, &c. This exposition of Christ freed them from the accusation of the Jews; it made them who were negligent and inattentive, both diligent and attentive, and confirmed them in their faith. S. Chry.
| | 9 Do you not yet understand, neither do you remember the five loaves among five thousand men, and how many baskets you took up? | | | 10 Nor the seven loaves among four thousand men, and how many baskets you took up? | | | 11 Why do you not understand that it was not concerning the bread I said to you: 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 Sadducees. | | | 13 And Jesus came into the quarters of Cesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is? | Cæarea Philippi, was first called Paneades, and was afterwards embellished and greatly enlarged by Philip the tetrarch, son of Herod the great, and dedicated in honour of Augustus, hence its name. There was moreover another Cæsarea, called Straton, situated on the Mediterranean: and not in this, but in the former, did Christ interrogate his disciples. He first withdrew them from the Jews, that they might with more boldness and freedom deliver their sentiments. S. Chry. hom. lv. — The Cæsarea here mentioned continued to be called by heathen writers Panea, from the adjoining spring Paneum, or Panium, which is usually taken for the source of the Jordan.
| | 14 But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets. | Some say, &c. Herod thought that Christ was the Baptist, on account of his prodigies. S. Mat. xiv. 2. Others that he was Elias: 1st. because they expected he was about to return to them, according to the prophecy of Malachias; behold I will send you Elias; 2d. on account of the greatness of his miracles; 3d. on account of his invincible zeal and courage in the cause of truth and justice. Others again said he was Jeremias, either on account of his great sanctity, for he was sanctified in his mother's womb; or, on account of his great charity and love for his brethren, as it was written of Jeremias: he is a lover of his brethren. Or, again, one of the prophets, viz. Isaias, or some other noted for eloquence; for it was the opinion of many of the Jews, as we read in S. Luke, that one of the ancient prophets had arisen again. Dion. Carth.
| | 15 Jesus saith to them: But whom do you say that I am? | Whom do you say that I am? You, who have been continually with me; you, who have seen me perform so many more miracles; you, who have yourselves worked miracles in my name? From this pointed interrogation, Jesus Christ intimates, that the opinion men had formed of him was very inadequate to the exalted dignity of his person, and that he expects they will have a juster conception of him. Chry. hom. lv.
| | 16 Simon Peter answered and said: Thou art Christ, the Son of the living God. | Simon Peter answering. As Simon Peter had been constituted the first in the college of apostles, (Matt. x. 2.) and therefore surpasseth the others in dignity as much as in zeal, without hesitation, and in the name of all, he answers: thou art the Christ, the Redeemer promised to the world, not a mere man, not a mere prophet like other prophets, but the true and natural Son of the living God. Thus SS. Chrys. Cyril, Ambrose, Austin, and Tirinus. When our Saviour inquired the opinion of the vulgar, all the apostles answered; but when he asks their opinion of him, Peter, as the mouth of the rest, and head of the whole college, steps forth, and prevents the others. Chrys. hom. lv. — Tu es Christus, filius Dei vivi; or, as it is in the Greek, ο χριστος, ο υιος ; The Christ, the Son, the Christ formerly promised by the law and the prophets, expected and desired by all the saints, the anointed and consecrated to God: ο υιος , the
Son, not by grace only, or an adoptive filiation like prophets, to whom Christ is here opposed, but by natural filiation, and in a manner that distinguishes him from all created beings. — Thou art [1] Christ, the Son of the living God, not by grace only, or by adoption, as saints are the sons of God, but by nature, and from all eternity, the true Son of the living God. Wi.
| | 17 And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. | Blessed art thou, Simon Bar-Jona. Σιμον is undoubtedly Συμεων , as written 2 Pet. i. 1. Βαριωνα is son of Jona, or John, an abridgment for Βαριωαννα . Bar, in Chaldaic, is son; hence S. Peter is called, in John xxi, 16. and 17, Simon, son of John. It was customary with the Jews to add to a rather common name, for the sake of discrimination, a πατρωνυμικον , or patronymic, as appears from Matt. x. 3. and xxiii. 35. Mark ii. 14. John vi. 42. P.
| | 18 And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. | Καγω . And I say to thee, and tell thee why I before declared, (John i. 42.) that thou shouldst be called Peter, for thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it. Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes. T. — In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between petra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple. V. — Thou art Peter; [2] and upon this (i.e. upon thee, according to the literal and general exposition
of the ancient Fathers) I will build my church. It is true S. Augustine, in one or two places, thus expounds these words, and upon this rock, (i.e. upon myself:) or upon this rock, which Peter hath confessed: yet he owns that he had also given the other interpretation, by which Peter himself was the rock. Some Fathers have also expounded it, upon the faith, which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith. No one questions but that Christ himself is the great foundation-stone, the chief corner-stone, as S. Paul tells the Ephesians; (C. ii, v. 20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apoc. xxi. 14. In the mean time, S. Peter (called therefore Cephas, a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church. Wi. — Thou art Peter,
&c. As S. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a rock, (John i. 42.) should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven. — Upon this rock, &c. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, Thou art a rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared
to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same. Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder. Matt. vii. 24, 25. — The gates of hell, &c. That is, the powers of darkness, and whatever Satan can do, either by himself or his agents. For as the Church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, i.e. the whole strength, and all the efforts it can make, will never be able to prevail over the city or Church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the Church of Christ. Ch. — The gates, in the Oriental style, signify the powers; thus, to this day, we designate the Ottoman or
Turkish empire by the Ottoman port. The princes were wont to hold their courts at the gates of the city. V.
| | 19 And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. | And I will give to thee the keys, &c. This is another metaphor, expressing the supreme power and prerogative of the prince of the apostles. The keys of a city, or of its gates, are presented or given to the person that hath the chief power. We also own a power of the keys, given to the other apostles, but with a subordination to S. Peter and to his successor, as head of the Catholic Church. — And whatsoever thou shalt bind, &c. All the apostles, and their successors, partake also of this power of binding and loosing, but with a due subordination to one head invested with the supreme power. Wi. — Loose on earth. The loosing the bands of temporal punishments due to sins, is called an indulgence: the power of which is here granted. Ch. — Although Peter and his successors are mortal, they are nevertheless endowed with heavenly power, says S. Chry. nor is the sentence of life and death passed by Peter to be attempted to be reversed, but what he
declares is to be considered a divine answer from heaven, and what he decrees, a decree of God himself. He that heareth you, heareth me, &c. The power of binding is exercised, 1st. by refusing to absolve; 2d. by enjoining penance for sins forgiven; 3d. by excommunication, suspension or interdict; 4th. by making rules and laws for the government of the Church; 5th. by determining what is of faith by the judgments and definitions of the Church. T. — The terms binding and loosing, are equivalent to opening and shutting, because formerly the Jews opened the fastenings of their doors by untying it, and they shut or secured their doors by tying or binding it. V. — Dr. Whitby, a learned Protestant divine, thus expounds this and the preceding verse: "As a suitable return to thy confession, I say also to thee, that thou art by name Peter, i.e. a rock; and upon thee, who art this rock, I will build my Church, and I will give to thee the keys of the
kingdom of heaven, the power of making laws to govern my Church. " Tom. i, p. 143. Dr. Hammond, another Protestant divine, explains it in the same manner. And p. 92, he says: " What is here meant by the keys, is best understand by Isaias xxii. 22, where they signify ruling the whole family or house of the king: and this being by Christ accommodated to the Church, denotes the power of governing it."
| | 20 Then he commanded his disciples, that they should tell no one that he was Jesus the Christ. | Tell no one that he was Jesus, the Christ. In some MSS. both Greek and Latin, the name Jesus is not here found, and many interpreters think it superfluous in this place. The Greek expressly says the Christ adjoining the article, which the Latin tongue does not express. V. — "In a preceding part of Scripture, Jesus sending his apostles, commanded them to publish his coming; but here he seems to give a contrary mandate, tell no one, &c. but in my opinion it is one thing to preach the Christ, and another to preach Christ Jesus; for Christ is a name of dignity, but Jesus is the particular name of the Redeemer." S. Jer. — He did not forbid them to teach that there was a Messias a Redeemer, but to declare then that he was the person; 2d. the disciples (Matt. x,) are not sent to preach the gospel, strictly speaking, but only to prepare the minds and hearts of the people for the coming of the Messias, as is evident from Mat. x. 23. See Mark xiv. 61. and 62. John v. 18. and
viii. 58. and x. 30. and xi. 27. But why did he lay this injunction? To avoid the envy of the Scribes, and not to appear to raise his own glory. He wished the people to be induced to own him for their Messias, not from the testimony of his retainers, but from his miracles and doctrines; and lastly, because as his time was not yet come, the apostles were not yet fit to deliver, nor the people to receive, this grand tenet. Mat. Polus. — It might moreover have proved a hinderance to his death.
| | 21 From that time Jesus began to shew to his disciples, that he must go to Jerusalem, and suffer many things from the ancients and scribes and chief priests, and be put to death, and the third day rise again. | From that time, &c. Now when the apostles firmly believed that Jesus was the Messias, and the true Son of God, he saw it necessary to let them know he was to die an infamous death on the cross, that they might be disposed to believe that mystery; (Wi.) and that they might not be too much exalted with the power given to them, and manifestation made to them. A.
| | 22 And Peter taking him, began to rebuke him, saying: Lord, be it far from thee, this shall not be unto thee. | Peter taking him, &c. out of a tender love, respect and zeal for his honour, began to expostulate with him, and as it were to reprehend him, [3] saying, Lord, far be it from thee, God forbid, &c. Wi.
| | 23 Who turning, said to Peter: Go behind me, Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men. | Go after me, Satan. [4] The words may signify, begone from me; but out of respect due to the expositions of the ancient fathers, who would have these words to signify come after me, or follow me, I have put, with the Rheims translation, go after me. Satan is the same as an adversary: (Wi.) and is here applied to Peter, because he opposed, out of mistaken zeal, Christ's passion, without which the great work of man's redemption could not be effected. Peter, however, unknowingly or innocently, raised an opposition against the will of God, against the glory of Jesus, against the redemption of mankind, and against the destruction of the devil's kingdom. He did not understand that there was nothing more glorious than to make of one's life a sacrifice to God. V. — Thou dost not, i.e. thy judgment in this particular is not conformable with that of God. Hence our separated brethren conclude that Christ did not, in calling him the rock in the preceding verses,
appoint him the solid and permanent foundation of his Church. This conclusion, however, is not true, because, as S. Augustine and theologians affirm, Peter could fall into error in points regarding morals and facts, though not in defining or deciding on points of faith. Moreover, S. Peter was not, as S. Jerom says, appointed the pillar of the Church till after Christ's resurrection. T. — And it was not till the night before Christ suffered that he said to Peter: Behold, Satan hath desired to have thee; but I have prayed for thee, that " thy faith fail not ," and thou being once converted confirm thy brethren. Luke xxii. 31. A.
| | 24 Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me. | If any man will come. S. Chry. Euthymius, and Theophylactus, shew that free will is confirmed by these words. Do not expect, O Peter, that since you have confessed me to be the Son of God, you are immediately to be crowned, as if this were sufficient for salvation, and that the rest of your days may be spent in idleness and pleasure. For, although by my power, as Son of God, I could free you from every danger and trouble, yet this I will not do for your sake, that you may yourself contribute to your glory, and become the more illustrious. S. Chry. hom. lvi.
| | 25 For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it. | Whosoever will save his life. Lit. his soul. In the style of the Scriptures, the word soul is sometimes put for the life of the body, sometimes for the whole man. Wi. — Whosoever acts against duty and conscience to save the life of his body, shall lose eternal life; and whoever makes the sacrifice of his life, or the comforts and conveniences of life for conscience sake, shall be rewarded with life eternal.
| | 26 For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul? | And lose his own soul. Christ seems in these words to pass from the life of the body to that of the soul. Wi.
| | 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. | Shall come in the glory. Jesus Christ wishing to shew his disciples the greatness of his glory at his future coming, reveals to them in this life as much as it was possible for them to comprehend, purposely to strengthen them against the scandal of his ignominious death. S. Chry.
| | 28 Amen I say to you, there are some of them that stand here, that shall not taste death, till they see the Son of man coming in his kingdom. | Till they see the Son of man coming in his kingdom. Some expound this, as fulfilled at his transfiguration, which follows in the next chapter. Others understand it of the glory of Christ, and of his Church, after his resurrection and ascension, when he should be owned for Redeemer of the world: and this state of the Christian Church might be called the kingdom of Christ. Wi. — This promise of a transitory view of his glory he makes, to prove that he should one day come in all the glory of his Father, to judge each man according to his works: not according to his mercy, or their faith, but according to their works. Aug. de verb. apos. serm. 35. — Again, asks S. Aug. how could our Saviour reward every one according to his works, if there were no free will? l. ii. c. 4. 5. 8, de act. cum Fœlic. Manich. B.
|
|
