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Acts of the Apostles 6:1-6;Acts of the Apostles 13:3;Acts of the Apostles 14:22-23;1 Timothy 4:14;2 Timothy 1:6 : Douay-Rheims Bible parallel
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Acts of the Apostles 6:1-6

Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing.Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican.Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view.Sacred Scripture ShortcutsSacred Scripture Shortcuts — Over 1,600 bible verses that underlie Catholic teachings and practice, especially those that are disputed by non-Catholics or are otherwise controversial.
1 And in those days, the number of the disciples increasing, there arose a murmuring of the Greeks against the Hebrews, for that their widows were neglected in the daily ministration.In diebus illis, crescente numero discipulorum, factum est murmur Græcorum adversus Hebræos, eo quod despicerentur in ministerio quotidiano viduæ eorum.Of the Grecians against the Hebrews. [1] By the Grecians are many times understood the heathens or pagans, as Acts xiv. 1. xviii. 4., &c., but here by Grecians (which some translate Hellenists or Grecists ) we may understand those new converted Christians, who had been Jews before, but who had been born in places where the Greek tongue was spoken; as by the Hebrews, we may understand those converted to the Christian faith, who were of the Jewish race, born, and bred in those places, where they spoke not Greek, but Syriac, which was then the language of the Jews. This difference is grounded on the Greek text. — Their widows were neglected; that is, they seemed less regarded, or less favoured in the daily distributions, than such as were of the Jewish race, and spoke the language of the Jews, as it was then spoken in Palestine. Wi. — They were most probably both of Jewish origin, and received their different appellations according to the language they spoke. The former were also frequently called Hellenists. Calmet. — It is not certain in what the Greek widows were despised. Some imagine, that a preference was given to their rivals, in the distribution of offices, that they were appointed to the meaner charges, and oppressed with too much labour. But it is most natural to suppose, that the complaints regarded the alms that were distributed, and that the necessities of both parties were not supplied, without the appearance of partiality. Menochius. — For c. iv. we read neither was there any one among them that wanted; and distribution was made to every man, according as he had need; and the multitude of believers had but one heart and one soul. But nothing in human institutions is so good, as not to require occasional reform, owing either to the wickedness or negligence of man. E. in dif. loc.
2 Then the twelve calling together the multitude of the disciples, said: It is not reason that we should leave the word of God, and serve tables.Convocantes autem duodecim multitudinem discipulorum dixerunt: Non est æquum nos derelinquere verbum Dei, et ministrare mensis.And serve tables. The apostles did not judge it proper for them to be so much employed in managing that common stock, out of which every one, as they stood in need, were supplied, as to meat, and all other necessities: this took up too much of their time, which might be better employed in preaching, &c. Wi. — Word of God. The most essential duty of an apostle and bishop, is to announce the word of God. S. Paul would not even baptize, lest it should be a prejudice to the performance of this great duty, for which he had been sent. Many think, that this ministry of the tables, here signifies, not only the distribution of corporal nourishment, but the dispensing of the holy Eucharist. As sacred and divine as was this latter duty, the apostles preferred before it, their obligation of preaching. Calmet.
3 Wherefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and wisdom, whom we may appoint over this business.Considerate ergo fratres, viros ex vobis boni testimonii septem, plenos Spiritu sancto, et sapientia, quos constituamus super hoc opus.Look ye out among you seven men, and men of a good repute and character, full of the Holy Ghost. Wi. — Diverse circumstances prove, that they were chosen to be about the altar also. They were to be full of the Holy Ghost and wisdom: they received the imposition of the apostles' hands, and in them S. Paul requireth, in a manner, the same conditions as in bishops; all which would not have been necessary for any secular stewardship. See Acts xiii. 3. Immediately after their ordination, they preached, baptized, disputed, as we see in S. Stephen, &c. &c. Hence S. Ignatius: "it is ours to please by all means the deacons, who are for the ministry of Jesus Christ; for they are not servitors of meat and drink, but ministers of the Church of God. For what are deacons but imitators or followers of Christ, ministering to bishops, as Christ to his Father, and working unto him a clean and immaculate work, even as S. Stephen to S. James? Ep. ad Tral.
4 But we will give ourselves continually to prayer, and to the ministry of the word.Nos vero orationi, et ministerio verbi instantes erimus.
5 And the saying was liked by all the multitude. And they chose Stephen, a man full of faith, and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch.Et placuit sermo coram omni multitudine. Et elegerunt Stephanum, virum plenum fide, et Spiritu sancto, et Philippum, et Prochorum, et Nicanorem, et Timonem, et Parmenam, et Nicolaum advenam Antiochenum.By the names of these seven, it would appear, that they were all Greeks. The reason of this, most probably, is to silence more effectually all future murmurs, by giving to the aggrieved party protectors of their own nation. Tirinus. — The history of Stephen occurs hereafter. Philip, in the 8th chapter, is called an evangelist, that is, a preacher of the gospel. By Eusebius, Tertullian, and others, he is called an apostle, that is, an apostolic man. See Lives of the Saints, and Rom. Martyrology, June 6. — S. Jerom says, his tomb, and that of his four daughters, the prophetesses, were to be seen at Cæsarea, in Palestine. Ep. ad Eustoch. — Of the rest, except Nicolas, nothing certain is known: their acts have perished. Nicolas, as appears from the text, was a proselyte, first to Judaism, then to Christianity. S. Epiphanius, and many others, accuse him of being, by his incontinency, the author, or at least the occasion of the impure sects of Nicoalites and Gnostics. Clement of Alexandria, and S. Augustin, acquit him of this, and attribute the above heresies to an abuse of some expressions, which he uttered in his simplicity, and which were susceptible of a good and bad sense. See Baronius and Tillemont.
6 These they set before the apostles; and they praying, imposed hands upon them.Hos statuerunt ante conspectum Apostolorum: et orantes imposuerunt eis manus.And they, that is, the apostles, laid, or imposed hands upon them. These deacons, therefore, were designed and ordained for a sacred ministry, and not only to manage the common stock, and temporals of the faithful. This is proved, 1. By the qualifications required in such men, who were to be full of the Holy Ghost. 2. This is evident from their ecclesiastical functions mentioned in this book of the Acts, and in the epistles of S. Paul, and by the ancient Fathers. S. Stephen and S. Philip immediately preached the gospel, as we find in this, and the 8th chapter; they baptized those that were converted. In the first ages they assisted the bishops and priests at their divine office, and distributed the sacred chalice, or cup of the holy Eucharist. They succeeded as it were, the Levites of the old law. And in the chief Churches, the deacons, or the archdeacons in the first ages, had the chief administration of the ecclesiastical revenues, as we read of S. Laurence, at Rome. Wi. — Imposed hands upon them. Notwithstanding the opinions of some, that these deacons were only the dispensers of corporal food, and therefore very different from the ministers of the altar, who now bear that name, it must nevertheless be observed, that the most ancient Fathers, SS. Justin, Irenæus, &c. have acknowledged in them the two-fold character, and always style them the ministers of the mysteries of God. At the commencement of Christianity, the faithful generally received the holy Eucharist after a repast, which they took together, in imitation of our Saviour, who instituted the Sacrament after supper. Now the deacons, who presided over the first tables, after having distributed the corporeal food to the assembly, ministered also the food of life, which they received from the hand of the bishop. Thus were they ministers of both the common and sacred tables. Afterwards, they had assistants called sub-deacons, and as among the Gentile converts, there did not exist that community of goods, as at Jerusalem, their chief employment became to serve the bishop in the oblation of the holy sacrifice. Calmet.
7 And the word of the Lord increased; and the number of the disciples was multiplied in Jerusalem exceedingly: a great multitude also of the priests obeyed the faith.Et verbum Domini crescebat, et multiplicabatur numerus discipulorum in Ierusalem valde: multa etiam turba sacerdotum obediebat fidei.
8 And Stephen, full of grace and fortitude, did great wonders and signs among the people.Stephanus autem plenus gratia, et fortitudine faciebat prodigia, et signa magna in populo.
9 Now there arose some of that which is called the synagogue of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them that were of Cilicia and Asia, disputing with Stephen.Surrexerunt autem quidam de synagoga, quæ appellatur Libertinorum, et Cyrenensium, et Alexandrinorum, et eorum qui erant a Cilicia, et Asia, disputantes cum Stephano:Called of the Libertines. [2] That is, of the synagogue of those, whose fathers had been made slaves under Pompey, and the Romans, but who had again been restored to their liberty, and had been made free. There were other synagogues for the Jews of Cyrene, of Alexandria, &c. No doubt but S. Stephen had converted many of them; and the chiefs of the synagogues, not being able to dispute with him, or to answer the spirit of wisdom, which directed him, they suborned witnesses. Wi.
10 And they were not able to resist the wisdom and the spirit that non poterant resistere sapientiæ, et Spiritui, qui loquebatur.
11 Then they suborned men to say, they had heard him speak words of blasphemy against Moses and against God.Tunc summiserunt viros, qui dicerent se audivisse eum dicentem verba blasphemiæ in Moysen, et in Deum.Who should say, that they heard him speaking words of blasphemy against Moses, and against God, against the law and the temple: that Jesus would destroy the temple. These accusations were forged; for the apostles themselves still frequented the temple, and Jesus came to fulfil the law, as to its moral precepts. Wi.
12 And they stirred up the people, and the ancients, and the scribes; and running together, they took him, and brought him to the council.Commoverunt itaque plebem, et seniores, et Scribas: et concurrentes rapuerunt eum, et adduxerunt in concilium,
13 And they set up false witnesses, who said: This man ceaseth not to speak words against the holy place and the statuerunt falsos testes, qui dicerent: Homo iste non cessat loqui verba adversus locum sanctum, et legem.It was true that Jesus would destroy the place, and change their traditions, yet they were false witnesses, because they deposed, that Stephen had made these assertions, which he had not, purposely to excite the Jews to rise up against him, and put him to death. Besides, had Stephen spoken what was advanced against him, they still would have been false witnesses, for the words were in fact words of truth, which these suborned men called, words of blasphemy. See v. 11.
14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the traditions which Moses delivered unto us.audivimus enim eum dicentem: quoniam Iesus Nazarenus hic, destruet locum istum, et mutabit traditiones, quas tradidit nobis Moyses.
15 And all that sat in the council, looking on him, saw his face as if it had been the face of an angel.Et intuentes eum omnes, qui sedebant in concilio, viderunt faciem eius tamquam faciem Angeli.Saw his face, as it were the face of an angel. All in the council, or sanhedrim, saw an extraordinary and charming brightness in the countenance of Stephen, which struck them with admiration and fear. Wi. — Angel. His face shone with a wonderful brightness, an emblem of his interior perfection. In this he was like Moses, whose countenance was so bright, that the Jews could not steadfastly behold it. By this the beholders had an opportunity of being converted, had they so wished, or were rendered inexcusable for their neglect. It is also a testimony of the great sanctity of the deacon. This same miracle is not recorded to have happened to any other but Moses, and our Lord at his transfiguration. D. Dion. Carthus. — Although this appearance, in an inferior degree, has been not unfrequently observed in the constant and cheerful countenance of the martyrs before their persecutors, and of privileged saints, whilst they were happily employed in their intimate communications with heaven.

Footnotes: Acts of the Apostles 6

Acts of the Apostles 13:3

1 Now there were in the church which was at Antioch, prophets and doctors, among whom was Barnabas, and Simon who was called Niger, and Lucius of Cyrene, and Manahen, who was the foster brother of Herod the tetrarch, and Saul.Erant autem in Ecclesia, quæ erat Antiochiæ, prophetæ, et doctores, in quibus Barnabas, et Simon, qui vocabatur Niger, et Lucius Cyrenensis, et Manahen, qui erat Herodis Tetrarchæ collactaneus, et Saulus.Manahen . . . foster-brother to Herod, or nursed with the same milk. Wi. — It would appear from his having been brought up with Herod, that he was of noble parentage. He is likewise believed to have been one of the seventy-two disciples. The Latins keep his feast on the 24th of May. Calmet.
2 And as they were ministering to the Lord, and fasting, the Holy Ghost said to them: Separate me Saul and Barnabas, for the work whereunto I have taken them.Ministrantibus autem illis Domino, et ieiunantibus, dixit illis Spiritus sanctus: Segregate mihi Saulum, et Barnabam in opus, ad quod assumpsi eos.As they were ministering to the Lord. [1] Mr. N. and some others translate, offering up sacrifice. There are indeed good grounds to take this to be the true sense, as the Rhemish translators observed, who notwithstanding only put ministering, lest, (said they) we should seem to turn it in favour of our own cause, since neither the Latin nor Greek word signifies of itself to sacrifice, but any public ministry in the service of God; so the S. Chrys. says, when they were preaching. Wi. — Separate me. Though Paul and Barnabas are here chosen by the Holy Ghost for the ministry, yet they were to be ordained, consecrated, and admitted by men; which loudly condemns all those modish and disordered spirits, that challenge and usurp the office of preaching, and other sacred and ecclesiastical functions, without any appointment from the Church. B. — "Consider, says S. Chrysostom, by whom they are ordained: by Lucius, of Cyrene, and Manahen, rather than by the Spirit. The less honourable these persons are, the more signal is the grace of God."
3 Then they, fasting and praying, and imposing their hands upon them, sent them away.Tunc ieiunantes, et orantes, imponentesque eis manus, dimiserunt illos.Fasting and prayer, imposing their hands upon them. By which is clearly expressed, the manner in which the ministers of God were, and are still ordained bishops, priests, deacons in the Church. Wi. — Interpreters are much divided in opinion, whether this imposition of hands be a mere deputation to a certain employment, or the sacramental ceremony, by which orders are conferred. SS. Chrysostom, Leo, &c. are of the latter opinion; nor does it any where appear that S. Paul was bishop before this. Arator, sub-deacon of the Church of Rome, who dedicated in the year 544 his version of the Acts of the Apostles into heroic verse to Pope Virgilius, attributes this imposition of hands to S. Peter:

Quem mox sacravit euntem

Imposita Petrus ille manu, cui sermo magistri

Omnia posse dedit.

— See his printed poems in 4to. Venice, an. 1502. Arator was sent in quality of ambassador from Athalaric to the emperor Justinian. — Following the practice of the apostles, the Church of God ordains a solemn and general fast on the four public times for ordination, the ember days, as a necessary preparation for so great a work, and this S. Leo calls also an apostolical tradition. See S. Leo, serm. ix. de jejun. and ep. lxxxi. c. 1. and serm. iii. and iv. de jejun. 7. mensis. Nor was this fasting a fasting from sin, as some ridiculously affirm, for such fasting was of universal obligation: nor was it left to each one's discretion, as certain heretics maintained. Vide S. Aug. hæres. liii.

4 So they being sent by the Holy Ghost, went to Seleucia: and from thence they sailed to Cyprus.Et ipsi quidem missi a Spiritu sancto abierunt Seleuciam; et inde navigaverunt Cyprum.
5 And when they were come to Salamina, they preached the word of God in the synagogues of the Jews. And they had John also in the ministry.Et cum venissent Salaminam, prædicabant verbum Dei in synagogis Iudæorum. Habebant autem et Ioannem in ministerio.In the synagogues of the Jews, preaching first the gospel to them. Wi.
6 And when they had gone through the whole island, as far as Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-jesu:Et cum perambulassent universam insulam usque Paphum, invenerunt quendam virum magnum pseudoprophetam, Iudæum, cui nomen erat Bariesu,A magician . . . whose name was Bar-jesu, son of Jesus, or Josue. In Arabic, Elymas is the same as magician. This man did all he could to dissuade the proconsul, Sergius Paulus, from embracing the Christian faith. Wi. — Salamina was the capital of the island of Cyprus, and at the eastern extremity, as Paphos was at the western. A. D. 45.
7 Who was with the proconsul Sergius Paulus, a prudent man. He sending for Barnabas and Saul, desired to hear the word of God.qui erat cum Proconsule Sergio Paulo viro prudente. Hic, accersitis Barnaba, et Saulo, desiderabat audire verbum Dei.
8 But Elymas the magician (for so his name is interpreted) withstood them, seeking to turn away the proconsul from the faith.Resistebat autem illis Elymas magus, (si enim interpretatur nomen eius) quærens avertere Proconsulem a fide.
9 Then Saul, otherwise Paul, filled with the Holy Ghost, looking upon him,Saulus autem, qui et Paulus, repletus Spiritu sancto, intuens in eum,Then Saul, who also is Paul. This is the first time we find the apostle called Paul. Some, therefore, think it was given him when he converted this proconsul, Sergius Paulus. Others, that Saul being a Hebrew word, the Greeks, or rather the Romans, turned it into Paul. Wi. — This is the first place in which this apostle is called Paul. He took this name out of respect to the illustrious convert he had made in the person of the proconsul, the governor of the island. Menochius. — Or, more probably, his former name, by a small change, was modelled into Paulus, which was a sound more adapted to a Roman ear. He begins to bear this name only, when he enters on his mission to the Gentiles. Calmet.
10 Said: O full of all guile, and of all deceit, child of the devil, enemy of all justice, thou ceasest not to pervert the right ways of the Lord.dixit: O plene omni dolo, et omni fallacia, fili diaboli, inimice omnis iustitiæ, non desinis subvertere vias Domini rectas.Son of the devil. Sharp language, when grounded on truth, may be used against those who hinder the conversion of others. S. Chrys. says, he was struck with this blindness only for a time, to make him enter into himself, and be converted. Wi.
11 And now behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a time. And immediately there fell a mist and darkness upon him, and going about, he sought some one to lead him by the hand.Et nunc ecce manus Domini super te, et eris cæcus, non videns solem usque ad tempus. Et confestim cecidit in eum caligo, et tenebræ, et circuiens quærebat qui ei manum daret.
12 Then the proconsul, when he had seen what was done, believed, admiring at the doctrine of the Lord.Tunc Proconsul cum vidisset factum, credidit admirans super doctrina Domini.
13 Now when Paul and they that were with him had sailed from Paphos, they came to Perge in Pamphylia. And John departing from them, returned to Jerusalem.Et cum a Papho navigassent Paulus, et qui cum eo erant, venerunt Pergen Pamphyliæ. Ioannes autem discedens ab eis, reversus est Ierosolymam.
14 But they passing through Perge, came to Antioch in Pisidia: and entering into the synagogue on the sabbath day, they sat down.Illi vero pertranseuntes Pergen, venerunt Antiochiam Pisidiæ: et ingressi synagogam die sabbatorum, sederunt.Antioch. Many cities in Asia Minor bore this name. It is related that Seleucus Nicanor built many, and called them by this name, in honour of his father Antiochus. Tirinus. — Pamphylia and Pisidia were two provinces in Asia Minor. — The sabbath-day. Some not only understand, but even translate, the first day of the week: but here is rather meant the Jewish sabbath, as S. Paul went into their synagogues. And in this his first sermon to them, which S. Luke has set down, he speaks nothing that could offend or exasperate the Jews, but honourably of them, to gain them to the Christian faith; he commends in particular David, whose Son they knew the Messias was to be: and of whom he tells them, that God had given them their Saviour, Jesus . He mentions this high eulogium, which God gave of David, Ps. lxxxviii. 21. that he was a man according to God's heart, who in all things should fulfil his will, that is, as to the true worship of God; though he fell into some sins, of which he repented, and did penance. Wi.
15 And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren, if you have any word of exhortation to make to the people, speak.Post lectionem autem legis, et Prophetarum, miserunt principes synagogæ ad eos, dicentes: Viri fratres, si quis est in vobis sermo exhortationis ad plebem, dicite.
16 Then Paul rising up, and with his hand bespeaking silence, said: Ye men of Israel, and you that fear God, give ear.Surgens autem Paulus, et manu silentium indicens, ait: Viri Israelitæ, et qui timetis Deum, audite:
17 The God of the people of Israel chose our fathers, and exalted the people when they were sojourners in the land of Egypt, and with an high arm brought them out from thence,Deus plebis Israel elegit patres nostros, et plebem exaltavit cum essent incolæ in terra Ægypti, et in brachio excelso eduxit eos ex ea,
18 And for the space of forty years endured their manners in the per quadraginta annorum tempus mores eorum sustinuit in deserto.
19 And destroying seven nations in the land of Chanaan, divided their land among them, by lot,Et destruens gentes septem in terra Chanaan, sorte distribuit eis terram eorum,These seven nations are the Chanaanites, the Hethites, the Hevites, the Pherezites, the Gergesites, the Jebusites, and the Amorrhites. Jos. iii. 10. and alibi.
20 As it were, after four hundred and fifty years: and after these things, he gave unto them judges, until Samuel the prophet.quasi post quadringentos et quinquaginta annos: et post hæc dedit iudices, usque ad Samuel Prophetam.Chronology only gives about 350 years from the entrance into the land of promise to the end of Samuel's judicial government, who was the last of the judges. V.
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.Et exinde postulaverunt regem: et dedit illis Deus Saul filium Cis, virum de tribu Beniamin, annis quadraginta.
22 And when he had removed him, he raised them up David to be king: to whom giving testimony, he said: I have found David, the son of Jesse, a man according to my own heart, who shall do all my amoto illo, suscitavit illis David regem: cui testimonium perhibens, dixit: Inveni David filium Iesse, virum secundum cor meum, qui faciet omnes voluntates meas.
23 Of this man's seed God according to his promise, hath raised up to Israel a Saviour, Jesus:Huius Deus ex semine secundum promissionem eduxit Israel salvatorem Iesum,
24 John first preaching, before his coming, the baptism of penance to all the people of Israel.prædicante Ioanne ante faciem adventus eius baptismum pœnitentiæ omni populo Israel.He then brings the testimony, which John the Baptist gave of Jesus, as it is likely many of them had heard of John, and of the great esteem that all the people had of his virtue and sanctity. He tells them that salvation was offered and sent them by Jesus, against whom the chief of the Jews at Jerusalem obtained of Pilate a sentence, that he should be crucified; but that God raised him up from the dead the third day. And we, says he, publish to you this promise, the Messias, promised to our forefathers.
25 And when John was fulfilling his course, he said: I am not he, whom you think me to be: but behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.Cum impleret autem Ioannes cursum suum, dicebat: Quem me arbitramini esse, non sum ego, sed ecce venit post me, cuius non sum dignus calceamenta pedum solvere.
26 Men, brethren, children of the stock of Abraham, and whosoever among you fear God, to you the word of this salvation is sent.Viri fratres, filii generis Abraham, et qui in vobis timent Deum, vobis verbum salutis huius missum est.
27 For they that inhabited Jerusalem, and the rulers thereof, not knowing him, nor the voices of the prophets, which are read every sabbath, judging him have fulfilled them.Qui enim habitabant Ierusalem, et principes eius hunc ignorantes, et voces prophetarum, quæ per omne sabbatum leguntur, iudicantes impleverunt,
28 And finding no cause of death in him, they desired of Pilate, that they might kill nullam causam mortis invenientes in eo, petierunt a Pilato, ut interficerent eum.
29 And when they had fulfilled all things that were written of him, taking him down from the tree, they laid him in a sepulchre.Cumque consummassent omnia, quæ de eo scripta erant, deponentes eum de ligno, posuerunt eum in monumento.
30 But God raised him up from the dead the third day:Deus vero suscitavit eum a mortuis tertia die: qui visus est per dies multos his,
31 Who was seen for many days, by them who came up with him from Galilee to Jerusalem, who to this present are his witnesses to the people.qui simul ascenderant cum eo de Galilæa in Ierusalem: qui usque nunc sunt testes eius ad plebem.
32 And we declare unto you, that the promise which was made to our fathers,Et nos vobis annunciamus eam, quæ ad patres nostros repromissio facta est:
33 This same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou art my Son, this day have I begotten thee.quoniam hanc Deus adimplevit filiis nostris resuscitans Iesum, sicut et in Psalmo secundo scriptum est: Filius meus es tu, ego hodie genui te.He then shews them that Jesus was their Messias, and the Son of God, begotten of his Father from eternity, who rose from the dead, and he applies these words, (Ps. ii. 7.) to prove Christ's resurrection, thou art my son, this day have I begotten thee. It is true, these words regard chiefly the eternal generation of Christ, as they are applied by S. Paul, (Heb. v. 5.) but the resurrection was a necessary consequence of his divinity, since death could have no power over him. S. Paul here also proves Christ's resurrection by the following predictions. Wi. — Second psalm. The oldest copy reads, first psalm. The difference is merely in words; for the division of the psalter at present is very different from what it formerly was: sometimes a single psalm of ours being divided into many, and many of our divisions making only one, according to the Hebrews. The latter are not even now agreed among themselves on the same division of the psalms. Calmet. — Some suppose, that what we call the first psalm was originally looked upon as a preface to the psalter; others, that our first and second psalms united in one. Mat. Polus.
34 And to shew that he raised him up from the dead, not to return now any more to corruption, he said thus: I will give you the holy things of David faithful.Quod autem suscitavit eum a mortuis, amplius iam non reversurum in corruptionem, ita dixit: Quia dabo vobis sancta David fidelia.I will give you the holy things of David sure. These are the words of the prophet Isaias, lv. v. 3. According to the Sept. the sense is, I will faithfully fulfil the promises I made to David. Ch.
35 And therefore, in another place also, he saith: Thou shalt not suffer thy holy one to see corruption.Ideoque et alias dicit: Non dabis Sanctum tuum videre corruptionem.In another place also he saith, (Ps. xv. 10.) thou wilt not suffer thy holy one to see corruption. That is, Christ's body to be corrupted in the grave. See the words of S. Peter, Acts c. ii. 27. Wi.
36 For David, when he had served in his generation, according to the will of God, slept: and was laid unto his fathers, and saw corruption.David enim in sua generatione cum administrasset, voluntati Dei dormivit: et appositus est ad patres suos, et vidit corruptionem.After he had served in his generation. That is, in his life-time, saw corruption, or was corrupted in the grave. Wi.
37 But he whom God hath raised from the dead, saw no corruption.Quem vero Deus suscitavit a mortuis, non vidit corruptionem.Justified. That your sins being forgiven by the merits of Christ, you may be truly just in the sight of God. Wi.
38 Be it known therefore to you, men, brethren, that through him forgiveness of sins is preached to you: and from all the things, from which you could not be justified by the law of Moses.Notum igitur sit vobis viri fratres, quia per hunc vobis remissio peccatorum annunciatur, et ab omnibus, quibus non potuistis in lege Moysi iustificari,
39 In him every one that believeth, is hoc omnis, qui credit, iustificatur.The law of Moses was then imperfect. I shew you its completion, by preaching to you Christ, whom it foretold. You would violate the law of Moses by opposing the new law, to which he leads you. Tirinus.
40 Beware, therefore, lest that come upon you which is spoken in the prophets:Videte ergo ne superveniat vobis quod dictum est in Prophetis:See then that you reject not this divine Saviour, lest what has been denounced by the prophets fall upon your incredulous heads: I will abandon the holy place which I entrusted to you; I will cease to look upon you as my people; I will transfer my kingdom to the Gentiles. V.
41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which you will not believe, if any man shall tell it you.Videte contemptores, et admiramini, et disperdimini: quia opus operor ego in diebus vestris, opus quod non credetis, siquis enarraverit vobis.Ye despisers [2] of the favours offered you, behold, wonder, &c. This citation is out of Habacuc, (c. i. v. 5.) according to the Sept. The prophet, by these words, foretold to the Jews in his time the evils that would come upon them in their captivity in Chaldea, but S. Paul here applies them at least to the miseries that the incredulous Jews would incur, if they obstinately refused to believe in Christ. Wi.
42 And as they went out, they desired them, that on the next sabbath, they would speak unto them these words.Exeuntibus autem illis rogabant ut sequenti sabbato loquerentur sibi verba hæc.
43 And when the synagogue was broken up, many of the Jews, and of the strangers who served God, followed Paul and Barnabas: who speaking to them, persuaded them to continue in the grace of God.Cumque dimissa esset synagoga, secuti sunt multi Iudæorum, et colentium advenarum, Paulum, et Barnabam: qui loquentes suadebant eis ut permanerent in gratia Dei.
44 But the next sabbath day, the whole city almost came together, to hear the word of God.Sequenti vero sabbato pene universa civitas convenit audire verbum Dei.The whole city. Not only Jews, but a great many Gentiles, which exasperated the envious Jews. Wi.
45 And the Jews seeing the multitudes, were filled with envy, and contradicted those things which were said by Paul, blaspheming.Videntes autem turbas Iudæi, repleti sunt zelo, et contradicebant his, quæ a Paulo dicebantur, blasphemantes.
46 Then Paul and Barnabas said boldly: To you it behoved us first to speak the word of God: but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles.Tunc constanter Paulus et Barnabas dixerunt: Vobis oportebat primum loqui verbum Dei: sed quoniam repellitis illud, et indignos vos iudicatis æternæ vitæ, ecce convertimur ad Gentes.
47 For so the Lord hath commanded us: I have set thee to be the light of the Gentiles; that thou mayest be for salvation unto the utmost part of the earth.sic enim præcepit nobis Dominus: Posui te in lucem Gentium, ut sis in salutem usque ad extremum terræ.
48 And the Gentiles hearing it, were glad, and glorified the word of the Lord: and as many as were ordained to life everlasting, believed.Audientes autem Gentes gavisæ sunt, et glorificabant verbum Domini: et crediderunt quotquot erant præordinati ad vitam æternam.As many as were pre-ordained to eternal life, [3] by the free election, and special mercies, and providence of God. Wi. — Some understand this as if it meant, predisposed by their docility, to receive the word of life. But the Fathers unanimously understand it literally of predestination, which is defined by S. Thomas, serm. i. qu. 23. a. 1. "The disposition of God, by which he prepares, what he will himself perform, according to his infallible foreknowledge." In other words, it is the manner in which God conducts a reasonable creature to its proper destiny, which is eternal life. In this mystery of the Catholic faith, which cannot be clearly explained to human understanding, because it is a mystery, there are nevertheless several points, which we know for certain. 1st. Though it is certain, that this decree of the Almighty is infallible, and must have its effect, yet it is far removed from the blasphemy of Calvinists, who pretend that it destroys free-will, and therefore removes all motives of exertion to good works. 2d. For it is a point of Catholic faith, that this foreknowledge of the Almighty no ways interferes with man's liberty, but leaves him still a perfectly free agent, and therefore responsible for his actions. 3d. It is likewise decreed by the Council of Trent, that no one can certainly know that he is of the number of the predestined, without a special revelation to that effect. These are the most essential points, which it concerns us to know of this doctrine. As to the consequences which may be drawn from these positions, it were better for us to submit our understandings to the obedience of faith, than entangle ourselves in a maze of abstruse errors, far removed from our comprehension. Would that this sober line of conduct were pursued by many moderns, who at present talk and write so much on this subject, and to such little purpose. How excellently well does the great genius of the Latin Church, S. Augustin, say: Melius est dubitare de occultis, quam litigare de occultis! How much wiser and better is it to confess our ignorance on mysteries, than idly to dispute on mysteries! l. viii. de Gen. ad litt. c. 5.
49 And the word of the Lord was published throughout the whole country.Disseminabatur autem verbum Domini per universam regionem.
50 But the Jews stirred up religious and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas: and cast them out of their coasts.Iudæi autem concitaverunt mulieres religiosas, et honestas, et primos civitatis, et excitaverunt persecutionem in Paulum, et Barnabam: et eiecerunt eos de finibus suis.
51 But they, shaking off the dust of their feet against them, came to Iconium.At illi excusso pulvere pedum in eos, venerunt Iconium.Shaking off the dust, &c. See the Annotations, Matt. x. 14.
52 And the disciples were filled with joy and with the Holy Ghost.Discipuli quoque replebantur gaudio, et Spiritu sancto.

Footnotes: Acts of the Apostles 13

Acts of the Apostles 14:22-23

1 And it came to pass in Iconium, that they entered together into the synagogue of the Jews, and so spoke that a very great multitude both of the Jews and of the Greeks did believe.Factum est autem Iconii, ut simul introirent in synagogam Iudæorum, et loquerentur, ita ut crederet Iudæorum, et Græcorum copiosa multitudo.And of the Greeks. Which is here put for the Gentiles. Wi.
2 But the unbelieving Jews stirred up and incensed the minds of the Gentiles against the brethren.Qui vero increduli fuerunt Iudæi, suscitaverunt, et ad iracundiam concitaverunt animas Gentium adversus fratres.The unbelieving Jews stirred up, &c. It would hence appear, that the former were not very scrupulous in the means they took to oppose the gospel. They, who would have been dreadfully scandalized to have spoken to a Gentile for any good purpose, are not very nice in having intercourse with them to irritate them against the apostles. Such is the general conduct of men whose religion is vain. That sacred name is used for a pretext to authorize the most unwarrantable actions. A.
3 A long time therefore they abode there, dealing confidently in the Lord, who gave testimony to the word of his grace, granting signs and wonders to be done by their hands.Multo igitur tempore demorati sunt, fiducialiter agentes in Domino, testimonium perhibente verbo gratiæ suæ, dante signa, et prodigia fieri per manus eorum.To the word of his grace. That is, of the gospel, and the law of grace. Wi.
4 And the multitude of the city was divided; and some of them indeed held with the Jews, but some with the apostles.Divisa est autem multitudo civitatis: et quidam quidem erant cum Iudæis, quidam vero cum Apostolis.
5 And when there was an assault made by the Gentiles and the Jews with their rulers, to use them contumeliously, and to stone them:Cum autem factus esset impetus Gentilium, et Iudæorum cum principibus suis, ut contumeliis afficerent, et lapidarent eos,
6 They understanding it, fled to Lystra, and Derbe, cities of Lycaonia, and to the whole country round about, and were there preaching the gospel.intelligentes confugerunt ad civitates Lycaoniæ Lystram, et Derben, et universam in circuitu regionem, et ibi evangelizantes erant.
7 And there sat a certain man at Lystra, impotent in his feet, a cripple from his mother's womb, who never had walked.Et quidam vir Lystris infirmus pedibus sedebat, claudus ex utero matris suæ, qui numquam ambulaverat.
8 This same heard Paul speaking. Who looking upon him, and seeing that he had faith to be healed,Hic audivit Paulum loquentem. Qui intuitus eum, et videns quia fidem haberet ut salvus fieret,Perceiving that he had. It does not appear that S. Paul had any previous conversation with the man he healed on this occasion, or demanded from him any testimony of his faith. But he saw that he had faith, perhaps by inspiration, or by the confidence and eagerness the lame man may have shewn in his countenance and actions. Calmet, &c.
9 Said with a loud voice: Stand upright on thy feet. And he leaped up, and walked.dixit magna voce: Surge super pedes tuos rectus. Et exilivit, et ambulabat.
10 And when the multitudes had seen 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;Turbæ autem cum vidissent quod fecerat Paulus, levaverunt vocem suam Lycaonice dicentes: Dii similes facti hominibus, descenderunt ad nos.
11 And they called Barnabas, Jupiter: but Paul, Mercury; because he was chief speaker.Et vocabant Barnabam Iovem, Paulum vero Mercurium: quoniam ipse erat dux verbi.And they called Barnabas, Jupiter. Perhaps because he was of taller and finer stature; for, according to Nicephorus (hist. ii. 37.) S. Paul was very low in size, and much bent; hence S. Chrysostom says of him, tricubitalis est, & cœlos transcendit, though not more than three cubits high, he yet transcends the heavens, and hence for his eloquence, he was called Mercury. Jupiter was said to take Mercury with him, as may be seen in Amphitryone Plauti.
12 The priest also of Jupiter that was before the city, bringing oxen and garlands before the gate, would have offered sacrifice with the people.Sacerdos quoque Iovis, qui erat ante civitatem, tauros, et coronas ante ianuas afferens, cum populis volebat sacrificare.Garlands. These might be for the victims, as they generally were crowned, or had gilded horns.

Victima labe carens, præstantissima forma,

Sistitur ante aras, vittis præsignis et auro. Ovid.

— Or they might be for the two pretended gods, as it was usual to crown their statues. Pliny, lib. xvi. c. 4. — The priests likewise themselves, who sacrificed, wore crowns. Virgil. Æneid ii.

13 Which, when the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying,Quod ubi audierunt Apostoli, Barnabas et Paulus, conscissis tunicis suis exilierunt in turbas clamantes,
14 And saying: Ye men, why do ye these things? We also are mortals, men like unto you, preaching to you to be converted from these vain things, to the living God, who made the heaven, and the earth, and the sea, and all things that are in them:et dicentes: Viri, quid hæc facitis? et nos mortales sumus, similes vobis homines, annunciantes vobis ab his vanis converti ad Deum vivum, qui fecit cælum, et terram, et mare, et omnia quæ in eis sunt:We also are mortals. The enraptured people wished to pay divine homage, θοειν , to the apostles, and therefore they indignantly reject the proffered honours. The Catholic Church has but one external sacrifice, and this she offereth to God only, and "neither to Peter nor to Paul, saith S. Augustin, though the priest that sacrificeth, standeth over their bodies, and offereth in their memories." l. viii. de Civit. Dei. c. 27.
15 Who in times past suffered all nations to walk in their own ways.qui in præteritis generationibus dimisit omnes gentes ingredi vias suas.Suffered all nations to walk in their own way. Lit. dismissed all nations, suffering them to run on in their idolatry, and other sins, not favouring them with a written law, as he did the Jews, &c. Wi.
16 Nevertheless he left not himself without testimony, doing good from heaven, giving rains and fruitful seasons, filling our hearts with food and gladness.Et quidem non sine testimonio semetipsum reliquit benefaciens de cælo, dans pluvias, et tempora fructifera, implens cibo, et lætitia corda nostra.He left not himself without testimony. Inasmuch as the Gentiles had always the light of reason, and such lights, that by the created things of this world, and from the visible effects of God's providence, they might have come to the knowledge of the true God, the creator of all things. See Rom. c. i. Wi. — God did not leave himself without testimony among the Gentiles. He did not leave them without the means of discovering the way which led to him. They had the law of nature engraved in their hearts, the knowledge of good and evil, &c. Menochius. — Therefore they were inexcusable, if they did not know him. The invisible things of God, his eternal divinity might have been known to them from the consideration of the visible creation. Rom. i. 20.
17 And speaking these things, they scarce restrained the people from sacrificing to them.Et hæc dicentes, vix sedaverunt turbas ne sibi immolarent.
18 Now there came thither certain Jews from Antioch, and Iconium: and persuading the multitude, and stoning Paul, drew him out of the city, thinking him to be dead.Supervenerunt autem quidam ab Antiochia, et Iconio Iudæi: et persuasis turbis, lapidantesque Paulum, traxerunt extra civitatem, existimantes eum mortuum esse.
19 But as the disciples stood round about him, he rose up and entered into the city, and the next day he departed with Barnabas to Derbe.Circumdantibus autem eum discipulis, surgens intravit civitatem, et postera die profectus est cum Barnaba in Derben.
20 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and to Antioch:Cumque evangelizassent civitati illi, et docuissent multos, reversi sunt Lystram, et Iconium, et Antiochiam,
21 Confirming the souls of the disciples, and exhorting them to continue in the faith: and that through many tribulations we must enter into the kingdom of God.confirmantes animas discipulorum, exhortantesque ut permanerent in fide: et quoniam per multas tribulationes oportet nos intrare in regnum Dei.Through many tribulations. Our daily offences require the paternal chastisement of the Almighty. The concupiscence of the flesh too, which wills against the spirit, must be subdued by punishment. Wo then to you, lovers of this world, who wish to pass your lives without tribulation, enemies of the cross. Senseless creatures, is the disciple above his master? Did it not become Christ first to suffer, and thus to enter into his glory? and shall we pretend to enter by any other means? &c. H. Denis. Carthus.
22 And when they had ordained to them priests in every church, and had prayed with fasting, they commended them to the Lord, in whom they believed.Et cum constituissent illis per singulas ecclesias presbyteros, et orassent cum ieiunationibus, commendaverunt eos Domino, in quem crediderunt.When they had ordained for them priests. [1] The Prot. translation, following the grammatical etymology of the Greek word presbyter, always puts elders. Yet they of the Church of England allow, and maintain, that by this Greek word in this, and many other places, are signified the ministers of God, known by the name of bishops or priests, according to the ecclesiastical use of the same word. It is evident that here are not meant elders, as to age and years. Nay, though we adhere to the grammatical signification, we should rather translate priests, since the English word priest, as well as the French word prêtre, come from presbyter. But of this word more hereafter. We may also take notice, that the Calvinists here translate, ordained by election, pretending by the derivation of the Greek word, that church ministers were only chosen, and deputed by the votes and suffrages of people; and not by any ordination, or consecration by a bishop; nor by any character or sacrament of order. But their argument from this Greek word is frivolous, and groundless, as hath been shewn by Mr. Bois on this verse, by Mr. Legh in his Critica Sacra, &c. Wi. — We see from this text, 1st, that SS. Paul and Barnabas were bishops, having authority to confer holy orders: 2d. that there was even then a difference betwixt bishops and priests, though the name in the primitive Church was often used indifferently; 3d. that fasting and praying were constant preparatives for holy orders. B.
23 And passing through Pisidia, they came into Pamphylia.Transeuntesque Pisidiam, venerunt in Pamphyliam,
24 And having spoken the word of the Lord in Perge, they went down into Attalia:et loquentes verbum Domini in Perge, descendeunt in Attaliam:This Antioch was a sea-port in Pamphylia. V.
25 And thence they sailed to Antioch, from whence they had been delivered to the grace of God, unto the work which they inde navigaverunt Antiochiam, unde erant traditi gratiæ Dei in opus, quod compleverunt.From whence they had been delivered, up to their ministry, and their apostolical mission by the grace of God; that is, where they had been first chosen by the direction of the Spirit of God, ordained priests and bishops, and had received power, and graces to discharge their offices of apostles. Wi.
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.Cum autem venissent, et congregassent Ecclesiam, retulerunt quanta fecisset Deus cum illis, et quia aperuisset Gentibus ostium fidei.
27 And they abode no small time with the disciples.Morati sunt autem tempus non modicum cum discipulis.No little time. It is not precisely known how long he remained there, nor what he did. S. Luke relates nothing of what happened from the 46th year of Christ to the 51st, in which the Council of Jerusalem was held. It is probable S. Paul spent that time carrying the gospel among the neighbouring provinces. Calmet.

Footnotes: Acts of the Apostles 14

1 Timothy 4:14

1 Now the Spirit manifestly saith, that in the last times some shall depart from the faith, giving heed to spirits of error, and doctrines of devils,Spiritus autem manifeste dicit, quia in novissimis temporibus discedent quidam a fide, attendentes spiritibus erroris, et doctrinis dæmoniorum,In the last times. Lit. last days; i.e. hereafter, or in days to come. — To spirits of error and doctrines of devils; or, to seducing spirits and doctrines of devils, as in the Prot. translation. The sense must be, that men shall teach false doctrine by the suggestion of the devil. Wi.
2 Speaking lies in hypocrisy, and having their conscience seared,in hypocrisi loquentium mendacium, et cauteriatam habentium suam conscientiam,Their conscience seared; hardened: a metaphor from the custom of burning malefactors with a hot iron. Wi.
3 Forbidding to marry, to abstain from meats, which God hath created to be received with thanksgiving by the faithful, and by them that have known the truth.prohibentium nubere, abstinere a cibis, quod Deus creavit ad percipiendum cum gratiarum actione fidelibus, et iis, qui cognoverunt veritatem.Forbidding to marry, to abstain from meats, &c. Here says S. Chrys.[1] are foretold and denoted the heretics called Encratites, the Marcionites, Manicheans, &c. who condemned all marriages as evil, as may be seen in S. Irenæus, Epiphanius, S. Aug. Theodoret, &c. These heretics held a god who was the author of good things, and another god who was the author or cause of all evils; among the latter they reckoned, marriages, fleshmeats, wine, &c. The doctrine of Catholics is quite different, when they condemn the marriages of priests and of such as have made a vow to God to lead always a single life; or when the Church forbids persons to eat flesh in Lent, or on fasting-days, unless their health require it. We hold that marriage in itself is not only honourable, but a sacrament of divine institution. We believe and profess that the same only true God is the author of all creatures which are good of themselves; that all eatables are to be eaten with thanksgiving, and none of them to be rejected, as coming from the author of evil. When we condemn priests for marrying, it is for breaking their vows and promises made to God of living unmarried, and of leading a more perfect life; we condemn them with the Scripture, which teaches us that vows made are to be kept; with S. Paul, who in the next chap. (v. 12) teaches us, that they who break such vows incur their damnation. When the Church, which we are commanded to obey, enjoins abstinence from flesh, or puts a restraint as to the times of eating on days of humiliation and fasting, it is by way of self-denial and mortification: so that it is not the meats, but the transgression of the precept, that on such occasions defiles the consciences of the transgressors. "You will object, (says S. Chrys.) that we hinder persons from marrying; God forbid," &c. S. Aug. (l. 30. cont. Faustum. c. vi.) "You see (says he) the great difference in abstaining from meats for mortification sake, and as if God was not the author of them." We may observe that God, in the law of Moses, prohibited swine's flesh and many other eatables; and that even the apostles, in the Council of Jerusalem, forbad the Christians, (at least about Antioch) to eat at that time blood and things strangled; not that they were bad of themselves, as the Manicheans pretended. Wi. — S. Paul here speaks of the Gnostics and other ancient heretics, who absolutely condemned marriage and the use of all kind of meat, because they pretended that all flesh was from an evil principle: whereas the Church of God so far from condemning marriage, holds it to be a holy sacrament, and forbids it to none but such as by vow have chosen the better part: and prohibits not the use of any meats whatsoever, in proper times and seasons, though she does not judge all kinds of diet proper for days of fasting and penance. Ch. — We may see in the earliest ages of Christianity, that some of the most infamous and impure heretics that ever went out of the Church, condemned all marriage as unlawful, at the same time allowing the most unheard of abominations: men without religion, without faith, without modesty, without honour. See S. Clem. lib. 3. Strom.
4 For every creature of God is good, and nothing to be rejected that is received with thanksgiving:Quia omnis creatura Dei bona est, et nihil reiiciendum quod cum gratiarum actione percipitur:
5 For it is sanctified by the word of God and prayer.sanctificatur enim per verbum Dei, et orationem.It is sanctified by the word of God, and prayer. That is, praying that they may not, by the abuse we make of them, be an occasion to us of sinning and offending God. Wi. — The use of all kinds of meat is in itself good; but if it were not, it would become sanctified by the prayer which we usually pronounce over it, and by the word of Christ, who has declared that not that which enters the mouth defiles a man. Calmet.
6 These things proposing to the brethren, thou shalt be a good minister of Christ Jesus, nourished up in the words of faith, and of the good doctrine which thou hast attained unto.Hæc proponens fratribus, bonus eris minister Christi Iesu enutritus verbis fidei, et bonæ doctrinæ, quam assecutus es.
7 But avoid foolish and old wives' fables: and exercise thyself unto godliness.Ineptas autem, et aniles fabulas devita: exerce autem teipsum ad pietatem.Old wives' fables. [2] Some understand the groundless traditions of the Jews; others the ridiculous fictions of Simon Magus and his followers. In the Greek they are called profane fables. Wi.
8 For bodily exercise is profitable to little: but godliness is profitable to all things, having promise of the life that now is, and of that which is to come.Nam corporalis exercitatio, ad modicum utilis est: pietas autem ad omnia utilis est, promissionem habens vitæ, quæ nunc est, et futuræ.Some think S. Paul alludes in this verse to the corporal exercises of wrestlers, which procured them but a little short renown, whereas the works of piety have a more lasting reward. Menochius. Tirin. — Corporal exercises of temperance, mortification, &c. are good, but not to be compared with the spiritual virtues of charity, piety, &c. D. Bernard.
9 A faithful saying and worthy of all acceptation.Fidelis sermo, et omni acceptione dignus.
10 For therefore we labor and are reviled, because we hope in the living God, who is the Saviour of all men, especially of the faithful.In hoc enim laboramus, et maledicimur, quia speramus in Deum vivum, qui est Salvator omnium hominum, maxime fidelium.Of all men, and especially of the faithful, who have received the grace of faith. Wi.
11 These things command and teach.Præcipe hæc, et doce.
12 Let no man despise thy youth: but be thou an example of the faithful in word, in conversation, in charity, in faith, in chastity.Nemo adolescentiam tuam contemnat: sed exemplum esto fidelium in verbo, in conversatione, in charitate, in fide, in castitate.Let no man despise thy youth. That is, let thy behaviour be such that no one can have occasion to despise thee. He seems then about the age of forty. Wi.
13 Till I come, attend unto reading, to exhortation, and to doctrine.Dum venio, attende lectioni, exhortationi, et doctrinæ.Attend to reading, &c. He recommends to him the reading of the Holy Scriptures; which, says S. Amb. (l. 3. de fid. c. vii.) is the book of priests. Wi.
14 Neglect not the grace that is in thee, which was given thee by prophesy, with imposition of the hands of the priesthood.Noli negligere gratiam, quæ in te est, quæ data est tibi per prophetiam, cum impositione manuum presbyterii.Neglect not the grace. The Greek seems to imply the gifts of the Holy Ghost, given by the sacraments,[3] by prophecy; which may signify, when the gift of preaching or of expounding prophets was bestowed upon thee. — With the imposition of the hands of the [4] priesthood. Some expound it, when thou didst receive the order of priesthood, or wast made bishop: but the sense rather seems to be, when the hands of priests of the first order (i.e. of bishops) were laid upon thee, according to S. Chrysostom. Wi. — S. Austin sayeth that no man can doubt whether holy orders be a sacrament; and that no one may argue that he uses the term improperly, and without due precision, he joineth this sacrament in nature and name with baptism. Cont. Ep. Parmen. l. 2. c. xiii. S. Ambrose on this verse understands in the words imposition of hands, all the holy action and sacred words done and spoken over him when he was made a priest; whereby, says the saint, he was designed to the work, and received authority that he durst offer sacrifice in our Lord's stead unto God.
15 Meditate upon these things, be wholly in these things: that thy profiting may be manifest to all.Hæc meditare, in his esto: ut profectus tuus manifestus sit omnibus.
16 Take heed to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee.Attende tibi, et doctrinæ: insta in illis. Hoc enim faciens, et teipsum salvum facies, et eos qui te audiunt.

Footnotes: 1 Timothy 4

2 Timothy 1:6

1 Paul, an apostle of Jesus Christ, by the will of God, according to the promise of life, which is in Christ Jesus.Paulus Apostolus Iesu Christi per voluntatem Dei, secundum promissionem vitæ, quæ est in Christo Iesu:
2 To Timothy my dearly beloved son, grace, mercy, and peace, from God the Father, and from Christ Jesus our Lord.Timotheo charissimo filio, gratia, misericordia, pax a Deo Patre, et Christo Iesu Domino nostro.
3 I give thanks to God, whom I serve from my forefathers with a pure conscience, that without ceasing, I have a remembrance of thee in my prayers, night and day.Gratias ago Deo, cui servio a progenitoribus in conscientia pura, quod sine intermissione habeam tui memoriam in orationibus meis, nocte ac dieWhom I serve from my forefathers with a pure conscience. That is, have always served and worshipped the one true God, as my forefathers had done, which was true, even when he persecuted the Christians; though this he did not with a pure conscience, but with a false mistaken zeal; and his ignorance could not excuse him, after he might have known Christ. Wi.
4 Desiring to see thee, being mindful of thy tears, that I may be filled with joy,desiderans te videre, memor lacrymarum tuarum, ut gaudio implear,
5 Calling to mind that faith which is in thee unfeigned, which also dwelt first in thy grandmother Lois, and in thy mother Eunice, and I am certain that in thee also.recordationem accipiens eius fidei, quæ est in te non ficta, quæ et habitavit primum in avia tua Loide, et matre tua Eunice, certus sum autem quod et in te.Thy grandmother, Lois. The principal intention S. Paul seems to have had in writing this second epistle to Timothy, was, to comfort him under the many hardships under which he laboured for the faith of Christ. To this end he endeavours first to strengthen his faith, by calling to his mind the example given him in his grandmother, as also in his mother, Eunice. Some likewise think S. Paul is here exhorting Timothy to a desire of martyrdom, in the perfect discharge of his ministry, by his own example; as the same writers think it most probable that he was confined in prison at Rome, or at Laodicea, at the time he wrote this epistle. Dionysius Carthus. — Certain [1] that in thee also. Wi.
6 For which cause I admonish thee, that thou stir up the grace of God which is in thee, by the imposition of my hands.Propter quam causam admoneo te ut resuscites gratiam Dei, quæ est in te per impositionem manuum mearum.That thou stir up [2] the grace of God. In the Greek is a metaphor for fire that is blown up again. — Which is in thee by the imposition of my hands, when thou wast ordained bishop. Wi. — The grace, which S. Paul here exhorts Timothy to stir up in him, was the grace he had received by imposition of hands, either in his confirmation, or at receiving the sacrament of orders, being a bishop. This verse seems to shew that the imposition of hands is used in these two sacraments, as the essential matter of the sacraments, being the instrumental cause of the grace therein conferred. Dion. Carthus.
7 For God hath not given us the spirit of fear: but of power, and of love, and of sobriety.Non enim dedit nobis Deus spiritum timoris: sed virtutis, et dilectionis, et sobrietatis.Of fear. [3] Of a cowardly fear, and want of courage. — Of sobriety. [4] Though the Protestants here translate of a sound mind, yet they translate the same Greek word by sobriety in divers other places, as Acts xxvi. 25. 1 Tim. ii. 9 and 15. and c. iii. 2. Tit. i. 8. &c. Wi.
8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labour with the gospel, according to the power of God,Noli itaque erubescere testimonium Domini nostri, neque me vinctum eius: sed collabora Evangelio secundum virtutem Dei:Labour with [5] the gospel. That is, labour with me in preaching, &c. Or by the Greek, be partner with me in suffering. Wi.
9 Who hath delivered us and called us by his holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world.qui nos liberavit, et vocavit vocatione sua sancta, non secundum opera nostra, sed secundum propositum suum, et gratiam, quæ data est nobis in Christo Iesu ante tempora sæcularia.
10 But is now made manifest by the illumination of our Saviour Jesus Christ, who hath destroyed death, and hath brought to light life and incorruption by the gospel:Manifestata est autem nunc per illuminationem Salvatoris nostri Iesu Christi, qui destruxit quidem mortem, illuminavit autem vitam, et incorruptionem per Evangelium:By the illumination of our Saviour. That is, by the bright coming and appearing of our Saviour. Ch.
11 Wherein I am appointed a preacher, and an apostle, and teacher of the quo positus sum ego prædicator, et Apostolus, et magister Gentium.
12 For which cause I also suffer these things: but I am not ashamed. For I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him, against that day.Ob quam causam etiam hæc patior, sed non confundor. Scio enim cui credidi, et certus sum quia potens est depositum meum servare in illum diem.I am certain that he (God) is able to keep that which I have committed to him [6] against that day. That is, to the day of judgment. S. Paul here means that which he had committed, or as it were deposited in the hands of God; to wit, the treasure of an eternal reward, due in some measure to S. Paul for his apostolical labours. This treasure, promised to those that live well, the apostle hopes he has placed and deposited in the hands of God, who will reward him, and repay him at the last day. This is the common interpretation. Wi.
13 Hold the form of sound words, which thou hast heard of me in faith, and in the love which is in Christ Jesus.Formam habe sanorum verborum, quæ a me audisti in fide, et in dilectione in Christo Iesu.
14 Keep the good thing committed to thy trust by the Holy Ghost, who dwelleth in us.Bonum depositum custodi per Spiritum sanctum, qui habitat in nobis.Keep the good (doctrine) deposited or committed[7] in trust to thee. This is different, though the word be the same, from what he spoke of, v. 12. There he mentioned what he had committed and deposited in the hands of God; here he speaks of what God hath committed, and deposited in the hands of Timothy, after it was delivered to him by S. Paul and the other preachers of the gospel: that is, he speaks of the care Timothy must take to preserve the same sound doctrine, and to teach it to others. See 1 Tim. vi. 20. Wi.
15 Thou knowest this, that all they who are in Asia, are turned away from me: of whom are Phigellus and Hermogenes.Scis hoc, quod aversi sunt a me omnes, qui in Asia sunt, ex quibus est Phigellus, et Hermogenes.All they who are in Asia, are turned away from me. That is, all who are of Asia, or all the Asiatics now at Rome, where I am prisoner, have withdrawn themselves from me, now when I am in danger; but he excepts Onesiphorus, who sought him out, assisted and relieved him in his wants. Wi. — Phigellus, &c. These two, whom S. Paul says were the chief of those in Asia Minor, who had departed from the faith, had become his followers by deceit, in order to become acquainted with the mysteries of religion, taught by him, intending to make use of them, as affording them matter for calumniating him. Dion. Carthus.
16 The Lord give mercy to the house of Onesiphorus: because he hath often refreshed me, and hath not been ashamed of my chain:Det misericordiam Dominus Onesiphori domui: quia sæpe me refrigeravit, et catenam meam non erubuit:Onesiphorus. This person, also an inhabitant of Asia, seems to have supplied S. Paul with necessaries, as well at Rome during his confinement, as at Ephesus. Timothy being with S. Paul at the latter place, knew better the charities of Onesiphorus there than at Rome, at which place he was not eye witness of them. Dion. Carthus.
17 But when he was come to Rome, he carefully sought me, and found me.sed cum Romam venisset, solicite me quæsivit, et invenit.
18 The Lord grant unto him to find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou very well knowest.Det illi Dominus invenire misericordiam a Domino in illa die. Et quanta Ephesi ministravit mihi, tu melius nosti.

Footnotes: 2 Timothy 1