John 21:25;Acts of the Apostles 20:35;John 20:30;Mark 4:33;Mark 6:34;John 16:12;Acts of the Apostles 1:2-3;Acts of the Apostles 2:40 : Douay-Rheims Bible parallel
Clementine Latin Vulgate, Haydock Commentary, Sacred Scripture Shortcuts
John 21:25
| 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 After this, Jesus shewed himself again to the disciples at the sea of Tiberias. And he shewed himself after this manner. | Postea manifestavit se iterum Iesus discipulis ad mare Tiberiadis. Manifestavit autem sic: | ||
| 2 There were together Simon Peter, and Thomas, who is called Didymus, and Nathanael, who was of Cana of Galilee, and the sons of Zebedee, and two others of his disciples. | Erant simul Simon Petrus, et Thomas, qui dicitur Didymus, et Nathanael, qui erat a Cana Galilææ, et filii Zebedæi, et alii ex discipulis eius duo. | ||
| 3 Simon Peter saith to them: I go a fishing. They say to him: We also come with thee. And they went forth, and entered into the ship: and that night they caught nothing. | Dicit eis Simon Petrus: Vado piscari. Dicunt ei: Venimus et nos tecum. Et exierunt, et ascenderunt in navim: et illa nocte nihil prendiderunt. | How comes it that Peter, after his conversion, should return to his fishing, when Jesus Christ had said, that he that sets his hand to the plough, and looks back, is not worthy of the kingdom of heaven? The employments they applied to before their conversion, without being guilty of sin, these they might, without fault, exercise, after their conversion: therefore Peter returned to his fishing; but S. Matthew never returned to his custom-house, because when once converted, we never can be allowed to give ourselves to these employments, which of themselves lead to sin. And there are many pursuits which can scarcely, or not at all, be followed without sin. S. Greg. hom. xxiv. in Evan. | |
| 4 But when the morning was come, Jesus stood on the shore: yet the disciples knew not that it was Jesus. | Mane autem facto stetit Iesus in littore: non tamen cognoverunt discipuli quia Iesus est. | ||
| 5 Jesus therefore said to them: Children, have you any meat? They answered him: No. | Dixit ergo eis Iesus: Pueri numquid pulmentarium habetis? Responderunt ei: Non. | Have you any meat? [1] Have you any thing to eat? This is what is literally signified, both in the Latin and in the Greek text. Wi. | |
| 6 He saith to them: Cast the net on the right side of the ship, and you shall find. They cast therefore; and now they were not able to draw it, for the multitude of fishes. | Dicit eis: Mittite in dexteram navigii rete: et invenietis. Miserunt ergo: et iam non valebant illud trahere præ multitudine piscium. | ||
| 7 That disciple therefore whom Jesus loved, said to Peter: It is the Lord. Simon Peter, when he heard that it was the Lord, girt his coat about him, (for he was naked,) and cast himself into the sea. | Dixit ergo discipulus ille, quem diligebat Iesus, Petro: Dominus est. Simon Petrus cum audisset quia Dominus est, tunica succinxit se (erat enim nudus) et misit se in mare. | It is the Lord. S. Chrysostom says, we may here see the different characters of the two apostles, Peter and John; the former is more ardent, the latter more sublime; the first more vehement, the last more penetrating; for these reasons, John was the first to know Christ, Peter the first to hasten to him. Hom. lxxxvi. | |
| 8 But the other disciples came in the ship, (for they were not far from the land, but as it were two hundred cubits,) dragging the net with fishes. | Alii autem discipuli navigio venerunt: (non enim longe erant a terra, sed quasi cubitis ducentis) trahentes rete piscium. | The evangelist praises Peter, and excuses the other apostles: all come to Christ; the former leaving his boat, his companions, his nets and prey, arrives more expeditiously; the latter with the impediments of the boat and nets, &c. &c. arrive also, but not so readily; a just figure this of religious, who leave all to go directly to God, and of those who remain in the world, and have to navigate a treacherous element with imminent danger of shipwreck. Maldonatus. — The poet Sedulius writes thus on the nets:
Pendula fluctivagam traxerunt retia prædam, Per typicam noscenda viam; nam retia dignis Lucida sunt præcepta Dei, quibus omnis in illa Dextra parte manens concluditur, ac simul ulnis Fertur apostolicis Domini ad vestigia Christi. | |
| 9 As soon then as they came to land, they saw hot coals lying, and a fish laid thereon, and bread. | Ut ergo descenderunt in terram, viderunt prunas positas, et piscem superpositum, et panem. | Hot coals lying, and a fish laid thereon, and bread. The fish caught in the net were not yet drawn to land. These things, then, were created out of nothing, or miraculously transported thither, by the divine power. Wi. | |
| 10 Jesus saith to them: Bring hither of the fishes which you have now caught. | Dicit eis Iesus: Afferte de piscibus, quos prendidistis nunc. | ||
| 11 Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken. | Ascendit Simon Petrus, et traxit rete in terram, plenum magnis piscibus centum quinquaginta tribus. Et cum tanti essent, non est scissum rete. | Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three; a figure of the great number to be converted by the labours of the apostles. Wi. | |
| 12 Jesus saith to them: Come, and dine. And none of them who were at meat, durst ask him: Who art thou? knowing that it was the Lord. | Dicit eis Iesus: Venite, prandete. Et nemo audebat discumbentium interrogare eum: Tu quis es? scientes, quia Dominus est. | And none of them who were at meat, durst ask him, who art thou? knowing that it was the Lord. It is likely he appeared to them with a countenance different, and brighter than before his death; yet they were presently so convinced it was Jesus, that they were ashamed to ask or doubt of it. Wi. | |
| 13 And Jesus cometh and taketh bread, and giveth them, and fish in like manner. | Et venit Iesus, et accipit panem, et dat eis, et piscem similiter. | ||
| 14 This is now the third time that Jesus was manifested to his disciples, after he was risen from the dead. | Hoc iam tertio manifestatus est Iesus discipulis suis cum resurrexisset a mortuis. | This is now the third time that Jesus was manifested to his disciples. He had appeared to them more than thrice, even the very day of his resurrection. Matt. xxviii. 16. Here it is called the third time either because it was the third different day; or because it was the third time that he had then appeared to a considerable number together. After this, he appeared to them frequently, and conversed with them for forty days, till his ascension. See Acts, i. 3. 1 Cor. xv. 5. Wi. — This must be understood of the third day, or of the third time, that our Saviour appeared to his apostles assembled: the first day, being the day of his resurrection; the second, eight days after, when S. Thomas saw, and believed; and on this day of their fishing. S. Aug. tract. 122. in Joan. — The evangelists relate ten different manifestations of our Saviour, after his resurrection. First, he was seen by the women at the sepulchre; 2dly, he was again seen by the same holy women, returning from the sepulchre; 3dly, by S. Peter; 4thly, by the two going to Emmaus; 5thly, by many at Jerusalem, when Thomas was not with them; 6thly, at the time when S. Thomas saw him; 7thly, at the sea of Tiberias; 8thly, by the eleven, on a mountain of Galilee, according to S. Matthew; 9thly, according to S. Mark, by the disciples, at their refreshment, because he was going to sup with them no more; and 10thly, on the day of his ascension, raised from the earth into heaven. S. Aug. de Concord. Ev. lib. iii. c. 25. | |
| 15 When therefore they had dined, Jesus saith to Simon Peter: Simon son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs. | Cum ergo prandissent, dicit Simoni Petro Iesus: Simon Ioannis diligis me plus his? Dicit ei: Etiam Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos. | Simon, son of John, lovest thou me more than these? That is, more than any one of these love me. Christ puts this question thrice to S. Peter, that this triple protestation of love, says S. Aug. might correspond to his triple denial. S. Peter did not answer that he loved him more than the rest did, which he could not know, but modestly said: yea, Lord, thou knowest I love thee: and the third time, thou knowest all things, and the hearts of all men, thou knowest how much I love thee. At each protestation, Jesus answered, feed my lambs; and the third time, feed my sheep. To feed, in the style of the Scriptures, is to guide, rule, and govern. S. Ambrose and some others take notice, as if by the lambs, might be understood the people, and by the sheep, those placed over them, as bishops, priests, &c. but others make no such difference in this place, betwixt lambs and sheep, only as comprehending all the members of Christ's Church, of what condition soever, even the rest of the apostles. For here it was that Christ gave to S. Peter that power which he had promised him, (Matt. xvi. 18.) that is, He now made S. Peter head[1] of his whole Church, as he had insinuated at the first meeting, when S. Andrew brought him to our Saviour, when he changed his name from Simon to Peter: again, when he chose him, and made him the first of his twelve apostles; but particularly, when he said, thou art Peter, (a rock) and upon this rock will I build my Church, &c. Upon this account the Catholic Church, from the very first ages, hath always reverenced, and acknowledged the supreme power of the successors of S. Peter, in spirituals, over all Christian Churches. This appears also by the writings of Tertullian, of S. Irenæus, of S. Cyprian, of the greatest doctors and bishops, both of the west and east, of S. Jerom, S. Augustin, of S. Chrysostom, in several places, of the first general Councils, particularly of the great Council of Chalcedon, &c. Wi. — Simon (son) of John. The father's name is here added, to discriminate him from Simon Thaddeus, that every one might know that the chief care of the universal Church was not given to any other apostle but Peter. This Simon of John is the same as Simon Bar-jona. See Matt. xvi. 17. Menochius. — S. Peter had three times renounced his master; and Jesus, to give him an opportunity of repairing his fault by a triple confession, three several times demanded of him, if he loved him more than these? That, as S. Augustin remarks, he who had thrice denied through fear might thrice confess through love. Calmet. | |
| 16 He saith to him again: Simon, son of John, lovest thou me? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs. | Dicit ei iterum: Simon Ioannis, diligis me? Ait illi: Etiam Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos. | The lambs and the sheep of our Saviour here mean the faithful, who compose his Church, without any distinction of Jew or Gentile. S. Peter, by these words, is appointed to take charge of the whole flock, as being the chief and prince of the apostles. He is, in some manner, the pastor, not of the sheep only, but of the pastors themselves. They have each their own flock to look after; but to him is committed the care of all; he alone is the pastor of all. Calmet. — Feed my sheep. Our Lord had promised the spiritual supremacy to S. Peter; (S. Matt. xvi. 19.) and here he fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his whole Church. Ch. | |
| 17 He said to him the third time: Simon, son of John, lovest thou me? Peter was grieved, because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep. | Dicit ei tertio: Simon Ioannis, amas me? Contristatus est Petrus, quia dixit ei tertio, Amas me? et dixit ei: Domine tu omnia nosti: tu scis quia amo te. Dixit ei: Pasce oves meas. | ||
| 18 Amen, amen I say to thee, when thou wast younger, thou didst gird thyself, and didst walk where thou wouldst. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not. | Amen, amen dico tibi: cum esses iunior cingebas te, et ambulabas ubi volebas: cum autem senueris, extendes manus tuas, et alius te cinget, et ducet quo tu non vis. | Thou shalt stretch forth thy hands . . . signifying by what death he should glorify God; that is, that a cross should be the instrument of his death and martyrdom. — Whither thou wouldst not: which is no more than to say, that a violent death is against the natural inclination of any man, even though he be ever so willing, and disposed to undergo it. Wi. — By this is meant the martyrdom of S. Peter, which took place thirty-four years after this. He was first cast into prison, and then led out to punishment as Christ had foretold him. He stretched out his arms to be chained, and again he stretched them out, when he was crucified; for he died on the cross, as the ancients assure us. Calmet. | |
| 19 And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him: Follow me. | Hoc autem dixit significans qua morte clarificaturus esset Deum. Et cum hoc dixisset, dicit ei: Sequere me. | ||
| 20 Peter turning about, saw that disciple whom Jesus loved following, who also leaned on his breast at supper, and said: Lord, who is he that shall betray thee? | Conversus Petrus vidit illum discipulum, quem diligebat Iesus, sequentem, qui et recubuit in cœna super pectus eius, et dixit: Domine quis est qui tradet te? | ||
| 21 Him therefore when Peter had seen, he saith to Jesus: Lord, and what shall this man do? | Hunc ergo cum vidisset Petrus, dixit Iesu: Domine hic autem quid? | Lord, what shall this man do? S. Chrysostom thinks, it was the love and friendship, that S. Peter had for S. John, that moved him to ask this question. Wi. | |
| 22 Jesus saith to him: So I will have him to remain till I come, what is it to thee? follow thou me. | Dicit ei Iesus: Sic eum volo manere donec veniam, quid ad te? tu me sequere. | Jesus saith: so I will have him remain, [3] &c. That is, in case I will have him remain; or, as it is in the Greek, if I will have him remain, what is that to thee? It is thy duty, and thy concern, to follow me. Wi. — When Christ told S. Peter to follow him, he meant, that he should go like himself to the death of the cross; but when he says of S. John, So I will have him to remain till I come, he insinuates that his beloved disciple should not undergo a violent death; but remain in the world, till he should visit him by death, and conduct him to glory. It may likewise be understood of the Revelations, in which our Saviour manifested himself in his glory to this his beloved disciple. In the Greek, it is, if I will have him to remain; and this is the true reading, according to Estius, and Jansenius, bp. of Ghent, authorized by many Latin copies. Others refer these words of Christ to his coming to destroy Jerusalem: an epoch which S. John survived. | |
| 23 This saying therefore went abroad among the brethren, that that disciple should not die. And Jesus did not say to him: He should not die; but, So I will have him to remain till I come, what is it to thee? | Exiit ergo sermo iste inter fratres quia discipulus ille non moritur. Et non dixit ei Iesus: Non moritur. sed: Sic eum volo manere donec veniam, quid ad te? | This saying, therefore: [4] that is, a report went about among the disciples, the John was not to die. But S. John himself, as S. Aug. and S. Chrys. observe, took care to tell us, that Christ said not so. Nor do we find any sufficient grounds to think that S. John is not dead. Wi. | |
| 24 This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true. | Hic est discipulus ille, qui testimonium perhibet de his, et scripsit hæc: et scimus, quia verum est testimonium eius. | This is that disciple, &c. Some conjecture, that these words were added by the Church of Ephesus. But the ancient Fathers, S. Chrys. S. Cyril, S. Aug. expound them as they do the rest, without any such remark. Nor is it unusual for a person to write in this manner of himself, as of a third person. It is what S. John hath done of himself, c. xix. v. 35. Wi. — Some conjecture, that these words were added by the Church of Ephesus, to point out S. John to be the real author of this history, and to record their own assent to this his testimony. But the ancient Fathers give no such comment. Nor is it unusual for a person to write of himself, as of a third person. It is what S. John hath done before. | |
| 25 But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written. | Sunt autem et alia multa, quæ fecit Iesus: quæ si scribantur per singula, nec ipsum arbitror mundum capere posse eos, qui scribendi sunt, libros. | The world [5] itself, I think, &c. It is an hyperbolical way of speaking, says S. Cyril, common enough, even in the holy Scriptures; and only signifies, that a very great number of things, which Christ did and said, have not been recorded. Wi. — This is a figure of speech, called hyperbole, and only means, that it would require many, many books, to contain all the various actions and sayings of our divine Lord. |
Footnotes: John 21
Acts of the Apostles 20:35
| 1 And after the tumult was ceased, Paul calling to him the disciples, and exhorting them, took his leave, and set forward to go into Macedonia. | Postquam autem cessavit tumultus, vocatis Paulus discipulis, et exhortatus eos, valedixit, et profectus est ut iret in Macedoniam. | ||
| 2 And when he had gone over those parts, and had exhorted them with many words, he came into Greece; | Cum autem perambulasset partes illas, et exhortatus eos fuisset multo sermone, venit ad Græciam: | ||
| 3 Where, when he had spent three months, the Jews laid wait for him, as he was about to sail into Syria; so he took a resolution to return through Macedonia. | ubi cum fecisset menses tres, factæ sunt illi insidiæ a Iudæis navigaturo in Syriam: habuitque consilium ut reverteretur per Macedoniam. | ||
| 4 And there accompanied him Sopater the son of Pyrrhus, of Berea; and of the Thessalonians, Aristarchus, and Secundus, and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus. | Comitatus est autem eum Sopater Pyrrhi Berœensis, Thessalonicensium vero Aristarchus, et Secundus, et Gaius Derbeus, et Timotheus: Asiani vero Tychicus, et Trophimus. | ||
| 5 These going before, stayed for us at Troas. | Hi cum præcessissent, sustinuerunt nos Troade: | ||
| 6 But we sailed from Philippi after the days of the Azymes, and came to them to Troas in five days, where we abode seven days. | nos vero navigavimus post dies Azymorum a Philippis, et venimus ad eos Troadem in diebus quinque, ubi demorati sumus diebus septem. | We. From the change of the narration to the first person again, it would appear S. Luke had rejoined the apostle. This writer modestly omits the reason of his accompanying S. Paul, who tells us it was at his own request, (2 Cor. viii. 19.) that no suspicion might be entertained that he applied improperly the money, which he was commissioned to carry to the distressed brethren in Jerusalem. Tirinus. | |
| 7 And on the first day of the week, when we were assembled to break bread, Paul discoursed with them, being to depart on the morrow: and he continued his speech until midnight. | Una autem Sabbati cum convenissemus ad frangendum panem, Paulus disputabat cum eis profecturus in crastinum, protraxitque sermonem usque in mediam noctem. | On the first day of the week. [1] The interpreters generally take notice with S. Chrys. that the Christians, even at this time, must have changed the sabbath into the first day of the week, as all Christians now keep it. Which change (even as to the manner of keeping one of God's ten commandments) was made by the Church. — To break bread, meaning the blessed sacrament, as it is commonly expounded. Wi. — S. Paul did here break bread on a Sunday, as it is broken in the sacrament of the body of Christ, and delivered a discourse to the people, both before and after the celebration of the divine mysteries. S. Aug. ep. lxxxvi. ad Casulanum. Ven. Bede in xx. Act. | |
| 8 And there were a great number of lamps in the upper chamber where we were assembled. | Erant autem lampades copiosæ in cœnaculo, ubi eramus congregati. | ||
| 9 And a certain young man named Eutychus, sitting on the window, being oppressed with a deep sleep, (as Paul was long preaching,) by occasion of his sleep fell from the third loft down, and was taken up dead. | Sedens autem quidam adolescens nomine Eutychus super fenestram, cum mergeretur somno gravi, disputante diu Paulo, ductus somno cecidit de tertio cœnaculo deorsum, et sublatus est mortuus. | ||
| 10 To whom, when Paul had gone down, he laid himself upon him, and embracing him, said: Be not troubled, for his soul is in him. | Ad quem cum descendisset Paulus, incubuit super eum: et complexus dixit: Nolite turbari, anima enim ipsius in ipso est. | His soul is in him. He was taken up dead. v. 9. These words then of S. Paul, may either signify that now he is again alive, or will be in a very short time, as when Christ said, (Matt. ix. 24.) The girl is not dead, but asleep. Wi. | |
| 11 Then going up, and breaking bread and tasting, and having talked a long time to them, until daylight, so he departed. | Ascendens autem, frangensque panem, et gustans, satisque allocutus usque in lucem, sic profectus est. | ||
| 12 And they brought the youth alive, and were not a little comforted. | Adduxerunt autem puerum viventem, et consolati sunt non minime. | Alive. This accident, which gave occasion to a great miracle, was ordained by the particular providence of God, in order to confirm the preaching of S. Paul, and to fix more deeply in the hearts of his disciples the words of their dear Master, who was just going to leave them. Admire likewise the apostle's solicitude for his neighbour's salvation, in prolonging his instructions through the whole night, which preceded his departure. D. Carthus. | |
| 13 But we, going aboard the ship, sailed to Assos, being there to take in Paul; for so he had appointed, himself purposing to travel by land. | Nos autem ascendentes navem, navigavimus in Asson, inde suscepturi Paulum: sic enim disposuerat ipse per terram iter facturus. | ||
| 14 And when he had met with us at Assos, we took him in, and came to Mitylene. | Cum autem convenisset nos in Asson, assumpto eo, venimus Mitylenen. | ||
| 15 And sailing thence, the day following we came over against Chios; and the next day we arrived at Samos; and the day following we came to Miletus. | Et inde navigantes, sequenti die venimus contra Chium, et alia applicuimus Samum, et sequenti die venimus Miletum. | ||
| 16 For Paul had determined to sail by Ephesus, lest he should be stayed any time in Asia. For he hasted, if it were possible for him, to keep the day of Pentecost at Jerusalem. | proposuerat enim Paulus transnavigare Ephesum, nequa mora illi fieret in Asia. Festinabat enim, si possibile sibi esset, ut diem Pentecostes faceret Ierosolymis. | ||
| 17 And sending from Miletus to Ephesus, he called the ancients of the church. | A Mileto autem mittens Ephesum, vocavit Maiores natu Ecclesiæ. | He called the ancients of the Church. We might translate the bishops, as the very same persons in the 28th verse are called bishops. Wi. | |
| 18 And when they were come to him, and were together, he said to them: You know from the first day that I came into Asia, in what manner I have been with you, for all the time, | Qui cum venissent ad eum, et simul essent, dixit eis: Vos scitis a prima die, qua ingressus sum in Asiam, qualiter vobiscum per omne tempus fuerim, | ||
| 19 Serving the Lord with all humility, and with tears, and temptations which befell me by the conspiracies of the Jews; | serviens Domino cum omni humilitate, et lacrymis, et tentationibus, quæ mihi acciderunt ex insidiis Iudæorum: | With all humility; that is, of heart, or mind, as the Greek word signifies. He knew, says S. Chrys. how necessary this virtue of humility was for the ministers of the gospel. — With tears of charity and compassion, under temptations, trials, and persecutions. Wi. | |
| 20 How I have kept back nothing that was profitable to you, but have preached it to you, and taught you publicly, and from house to house, | quomodo nihil subtraxerim utilium, quominus annunciarem vobis, et docerem vos publice, et per domos, | I have kept back, &c. I have discovered to you every thing which can be useful to your salvation. Neither fear, nor any human considerations, have prevailed over me to disguise or suppress the truths, which might be serviceable to you. This is the model of a good pastor. Full of doctrine, and of zeal, he communicates what God puts into his heart, and charity inspires him to speak, with abundance, with discretion, without jealousy, without fear. A good shepherd, S. Bernard used to say, has always bread in his scrip, and his dog in his keeping. The dog is his zeal, which must be chained, governed and moderated. His scrip, full of bread, is his mind, filled with all knowledge, which he is always in the state of dispensing as food to his flock. | |
| 21 Testifying both to Jews and Gentiles penance towards God, and faith in our Lord Jesus Christ. | testificans Iudæis, atque Gentilibus in Deum pœnitentiam, et fidem in Dominum nostrum Iesum Christum. | ||
| 22 And now, behold, being bound in the spirit, I go to Jerusalem: not knowing the things which shall befall me there: | Et nunc ecce alligatus ego spiritu, vado in Ierusalem: quæ in ea ventura sint mihi, ignorans: | Bound in the spirit, led by inspiration of the Holy Ghost. Wi. — Chained, and forced, as it were, by the Holy Spirit, who offers me a sweet violence; or I am so strongly persuaded of the chains, which await me at Jerusalem, that I already feel myself bound in idea. Calmet. — I now go to Jerusalem for the fourth time, attracted by the Holy Ghost, who is the author and governor of all my actions, that where I have shewn myself the greatest enemy of the Church, there I may suffer tribulations in defence of the same Church, and for Christ, her divine spouse. Tirinus. | |
| 23 Save that the Holy Ghost in every city witnesseth to me, saying: That bands and afflictions wait for me at Jerusalem. | nisi quod Spiritus sanctus per omnes civitates mihi protestatur, dicens: quoniam vincula, et tribulationes Ierosolymis me manent. | In every city. There were in every city Christian prophets, who foretold to Paul the tribulations which awaited him. It appears, then, that the apostle did not know these things by immediate revelation made to himself, but by that made to the prophets. Of this we have a proof in the next chapter. | |
| 24 But I fear none of these things, neither do I count my life more precious than myself, so that I may consummate my course and the ministry of the word which I received from the Lord Jesus, to testify the gospel of the grace of God. | Sed nihil horum vereor: nec facio animam meam pretiosiorem quam me, dummodo consummem cursum meum, et ministerium verbi, quod accepi a Domino Iesu, testificari Evangelium gratiæ Dei. | Neither do I count my life (lit. my soul ) more precious than myself, having consecrated all my endeavours, my thoughts, my life, my whole self, body and soul, to God's service. Wi. | |
| 25 And now behold, I know that all you, among whom I have gone preaching the kingdom of God, shall see my face no more. | Et nunc ecce ego scio quia amplius non videbitis faciem meam vos omnes, per quos transivi prædicans regnum Dei. | I know, &c. It appears sufficiently evident, from many parts of S. Paul's epistles, that he not only designed, but likewise, according to the opinion of most able critics, actually did revisit the churches of Asia. Of this occasion, then, he only expresses his belief, his conviction, that he should see them no more, judging it impossible for him to escape all the dangers that were prepared for him. Calmet. — All you. Although S. Paul might return again to the same place, he might truly say of so great an assembly, that all of them should not see him again. Wi. | |
| 26 Wherefore I take you to witness this day, that I am clear from the blood of all men; | Quapropter contestor vos hodierna die, quia mundus sum a sanguine omnium. | ||
| 27 For I have not spared to declare unto you all the counsel of God. | Non enim subterfugi, quominus annunciarem omne consilium Dei vobis. | ||
| 28 Take heed to yourselves, and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the church of God, which he hath purchased with his own blood. | Attendite vobis, et universo gregi, in quo vos Spiritus sanctus posuit episcopos regere Ecclesiam Dei, quam acquisivit sanguine suo. | Take heed to yourselves, and to all the flock. The ministers of the gospel must in the first place take care of the salvation of their own souls: and in the next place of the salvation of their flock, of the souls committed to their care, and to the Church; especially such ministers of God as are bishops, [2] placed, by divine institution, to govern the Church, or the churches under them. The word bishops, by its derivation, signifies overseers, or superintendants; but the signification is to be taken and expressed by the custom and ecclesiastical use of words. Wi. | |
| 29 I know that, after my departure, ravening wolves will enter in among you, not sparing the flock. | Ego scio quoniam intrabunt post discessionem meam lupi rapaces in vos, non parcentes gregi. | ||
| 30 And of your own selves shall arise men speaking perverse things, to draw away disciples after them. | Et ex vobis ipsis exurgent viri loquentes perversa, ut abducant discipulos post se. | ||
| 31 Therefore watch, keeping in memory, that for three years I ceased not, with tears to admonish every one of you night and day. | Propter quod vigilate memoria retinentes: quoniam per triennium nocte et die non cessavi, cum lacrymis monens unumquemque vestrum. | ||
| 32 And now I commend you to God, and to the word of his grace, who is able to build up, and to give an inheritance among all the sanctified. | Et nunc commendo vos Deo, et verbo gratiæ ipsius, qui potens est ædificare, et dare hereditatem in sanctificatis omnibus. | To the word of his grace, to the protection of God's grace, given to those that preach the gospel, and administer the sacraments instituted by Christ. — Who is able to build up, to finish that building, of which the foundation is laid by my preaching. Wi. | |
| 33 I have not coveted any man's silver, gold, or apparel, as | Argentum, et aurum, aut vestem nullius concupivi, sicut | ||
| 34 You yourselves know: for such things as were needful for me and them that are with me, these hands have furnished. | ipsi scitis: quoniam ad ea, quæ mihi opus erant, et his, qui mecum sunt, ministraverunt manus istæ. | These hands have furnished, by labouring to maintain myself, &c. Wi. | |
| 35 I have shewed you all things, how that so labouring you ought to support the weak, and to remember the word of the Lord Jesus, how he said: It is a more blessed thing to give, rather than to receive. | Omnia ostendi vobis, quoniam sic laborantes, oportet suscipere infirmos, ac meminisse verbi Domini Iesu, quoniam ipse dixit: Beatius est magis dare, quam accipere. | It is more blessed to give than to receive. We find not these words of Christ in the gospels. S. Paul might have them from the apostles. Wi. — Among the many excellent good things our dear Lord said, and which are not mentioned in the gospel, this is one: "it is a more blessed thing to give, than to receive;" which did men justly weigh, they would be more ready to give alms, were it only for their own account. Thrice happy then are they who assist their indigent neighbour to the utmost of their power, and for the pure love of God! A. | |
| 36 And when he had said these things, kneeling down, he prayed with them all. | Et cum hæc dixisset, positis genibus suis oravit cum omnibus illis. | ||
| 37 And there was much weeping among them all; and falling on the neck of Paul, they kissed him, | Magnus autem fletus factus est omnium: et procumbentes super collum Pauli, osculabantur eum, | They kissed him. These marks of tenderness are dictated by nature, and have always been used between friends, who were separating from each other, or who meet after a long absence. The Scripture furnishes us with numberless examples of it. Calmet. — He likewise prayed, as he usually did, when he bade his last farewell. See his last adieus with the Tyrians, (c. xxi. 5. 6.) where they all kneeled down to pray on the shore. This is also reasonable, and becoming a Christian. It is a sign of communion and mutual charity, and implores a prosperous voyage for those who were departing, whilst those who remained, cherish in their mind the remembrance of the virtues of their absent friend. Menochius. — The mind of man cannot conceive a finer subject for the painter than this melting separation. After the discourse, we see S. Paul falling on his knees, and praying with them all for the last time; an general burst of tears takes place, when they are told that they are to see their father's face no more; they fall upon his neck and kiss him; and with hearts full of grief and gratitude, they accompany him on his way to the very ship which is to transport their father, friend, and benefactor, to other souls, who wanted the charitable assistance of the man of God. | |
| 38 Being grieved most of all for the word which he had said, that they should see his face no more. And they brought him on his way to the ship. | dolentes maxime in verbo, quod dixerat, quoniam amplius faciem eius non essent visuri. Et deducebant eum ad navem. |
Footnotes: Acts of the Apostles 20
John 20:30
| 1 And on the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulchre; and she saw the stone taken away from the sepulchre. | Una autem sabbati, Maria Magdalene venit mane, cum adhuc tenebræ essent, ad monumentum: et vidit lapidem sublatum a monumento. | As our Saviour had been interred in great haste, the holy women who had before accompanied Jesus in all his journeys, brought perfumes to embalm his sacred body again, in a manner more proper, than Nicodemus and Joseph of Arimathea had been able to do before. S. John makes mention of Mary Magdalene only, because it was his intention to give a particular relation of all that she did: but we learn from the other evangelists, that there were three holy women at the sepulchre together, viz. Mary Magdalene, Mary, the mother of James, and Salome. Calmet. — This was on the first day of the week, the morrow of the sabbath. V. — Christ rose again, leaving the stone and seals still lying on the sepulchre. But as this was to be believed by others also, after the resurrection, the tomb was opened, and thus the belief of what had taken place, propagated. This it was that struck Magdalene; for as soon as she saw the stone rolled from the sepulchre, without entering, or even looking into it, she immediately ran, in the ardour of her affection, to carry the news to the disciples. S. Chrys. hom. lxxxiv. in Joan. | |
| 2 She ran, therefore, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith to them: They have taken away the Lord out of the sepulchre, and we know not where they have laid him. | Cucurrit ergo, et venit ad Simonem Petrum, et ad alium discipulum, quem amabat Iesus, et dicit illis: Tulerunt Dominum de monumento, et nescimus ubi posuerunt eum. | ||
| 3 Peter therefore went out, and that other disciple, and they came to the sepulchre. | Exiit ergo Petrus, et ille alius discipulus, et venerunt ad monumentum. | ||
| 4 And they both ran together, and that other disciple did outrun Peter, and came first to the sepulchre. | Currebant autem duo simul, et ille alius discipulus præcucurrit citius Petro, et venit primus ad monumentum. | ||
| 5 And when he stooped down, he saw the linen cloths lying; but yet he went not in. | Et cum se inclinasset, vidit posita linteamina, non tamen introivit. | He saw the linen cloths lying. S. Chrys. takes notice, that Christ's body being buried with myrrh, the linen would stick as fast to the body as pitch, so that it would be impossible to steal, or take away the body without the linen cloths. Wi. | |
| 6 Then cometh Simon Peter, following him, and went into the sepulchre, and saw the linen cloths lying, | Venit ergo Simon Petrus sequens eum, et introivit in monumentum, et vidit linteamina posita, | ||
| 7 And the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place. | et sudarium, quod fuerat super caput eius, non cum linteaminibus positum, sed separatim involutum in unum locum. | ||
| 8 Then that other disciple also went in, who came first to the sepulchre: and he saw, and believed. | Tunc ergo introivit et ille discipulus, qui venerat primus ad monumentum: et vidit, et credidit: | He saw and believed. He did not yet believe that Jesus was risen from the dead, because he was still ignorant that he was to rise from the dead. For although the apostles had so often heard their divine Master speak in the most plain terms of his resurrection, still being so much accustomed to parables, they did not understand, and imagined something else was meant by these words. S. Aug. tract. 120. in Joan. | |
| 9 For as yet they knew not the scripture, that he must rise again from the dead. | nondum enim sciebant Scripturam, quia oportebat eum a mortuis resurgere. | ||
| 10 The disciples therefore departed again to their home. | Abierunt ergo iterum discipuli ad semetipsos. | ||
| 11 But Mary stood at the sepulchre without, weeping. Now as she was weeping, she stooped down, and looked into the sepulchre, | Maria autem stabat ad monumentum foris, plorans: Dum ergo fleret, inclinavit se, et prospexit in monumentum: | ||
| 12 And she saw two angels in white, sitting, one at the head, and one at the feet, where the body of Jesus had been laid. | et vidit duos angelos in albis, sedentes, unum ad caput, et unum ad pedes, ubi positum fuerat corpus Iesu. | ||
| 13 They say to her: Woman, why weepest thou? She saith to them: Because they have taken away my Lord; and I know not where they have laid him. | Dicunt ei illi: Mulier, quid ploras? Dicit eis: Quia tulerunt Dominum meum: et nescio ubi posuerunt eum. | ||
| 14 When she had thus said, she turned herself back, and saw Jesus standing; and she knew not that it was Jesus. | Hæc cum dixisset, conversa est retrorsum, et vidit Iesum stantem: et non sciebat quia Iesus est. | It may be asked, why Magdalene, after putting the question to the angels, turns round, without waiting for the answer. No doubt, as soon as she had spoken, the heavenly messengers perceived their Lord behind Mary, and by their looks and actions, gave her to understand that they beheld their Lord. This caused her immediately to look behind her. S. Chrys. hom. lxxxv. in Joan. | |
| 15 Jesus saith to her: Woman, why weepest thou? whom seekest thou? She, thinking it was the gardener, saith to him: Sir, if thou hast taken him hence, tell me where thou hast laid him, and I will take him away. | Dicit ei Iesus: Mulier, quid ploras? quem quæris? Illa existimans quia hortulanus esset, dicit ei: Domine, si tu sustulisti eum, dicito mihi ubi posuisti eum: et ego eum tollam. | If thou hast taken him away. Thinking him, as the evangelist remarks, to be the gardener, how comes it, that without saying whom she sought, she asks if he had taken him away? Because such was the ardour of her love, that she could not imagine any one could think of any other but him, of whom her own mind was so full. S. Greg. hom. xxv. in Evan. | |
| 16 Jesus saith to her: Mary. She turning, saith to him: Rabboni (which is to say, Master). | Dicit ei Iesus: Maria. Conversa illa, dicit ei: Rabboni (quod dicitur Magister.) | Jesus saith to her, Mary. Magdalene, now in grief and tears, knew not Jesus, till he called upon her by her name, and with his usual voice: then with joy, she cried out, Rabboni, Master. And Jesus saith to her, touch me not, &c. The meaning of which words seems to be: I am not yet leaving thee, nor ascending to the Father, so that thou mayest have time enough to embrace my feet afterwards; now go to my disciples, &c. Wi. — Magdalene, having inquired where he had placed him, appears to have turned towards the angels, to inquire the cause of the awe and reverence she had observed in them. Upon this, Jesus calls upon her by name, and she, turning again towards him, discovers him by his voice. S. Chrys. hom. lxxxv. in Joan. | |
| 17 Jesus saith to her: Do not touch me, for I am not yet ascended to my Father. But go to my brethren, and say to them: I ascend to my Father and to your Father, to my God and your God. | Dicit ei Iesus: Noli me tangere, nondum enim ascendi ad Patrem meum: vade autem ad fratres meos, et dic eis: Ascendo ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum. | I will not leave you again; be not in a hurry to touch me; you shall all have this pleasure. I will remain with you some time, before my ascension. Announce my resurrection to my apostles. You shall see me again. This is the interpretation most modern commentators put upon this place. Others suppose, that Magdalene imagined he was risen from the dead to live with men as before, like Lazarus. He addresses these words to her to disabuse her of this notion. Calmet. | |
| 18 Mary Magdalen cometh, and telleth the disciples: I have seen the Lord, and these things he said to me. | Venit Maria Magdalene annuncians discipulis: Quia vidi Dominum, et hæc dixit mihi. | ||
| 19 Now when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you. | Cum ergo sero esset die illo, una sabbatorum, et fores essent clausæ, ubi erant discipuli congregati propter metum Iudæorum: venit Iesus, et stetit in medio, et dixit eis: Pax vobis. | And the doors were [1] shut, or being shut; and remaining still shut, his glorified body entered by penetration through the doors, as he did at his resurrection. Maldonate takes notice, that Calvin was the first that denied this, against the belief of all the ancient Fathers and interpreters, who call this a miracle of divine power. Wi. — The same power which could bring Christ's whole body, entire in all its dimensions, through the doors, can, without the least question, make the same body really present in the sacrament; though both the one and the other be above our comprehension. Ch. — Therefore it is a want of faith to limit the power of Christ, by the ordinary rules of place, and to deny that he can be in the blessed Sacrament, and on so many altars as he pleaseth. We do not still join with the Ubiquists or Brentiani, who, quite contrary to the Zuinglians, maintain, that the humanity of Jesus Christ is in every place where his divinity is. This is contrary to faith. B. | |
| 20 And when he had said this, he shewed them his hands and his side. The disciples therefore were glad, when they saw the Lord. | Et cum hoc dixisset, ostendit eis manus, et latus. Gavisi sunt ergo discipuli, viso Domino. | ||
| 21 He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. | Dixit ergo eis iterum: Pax vobis. Sicut misit me Pater, et ego mitto vos. | As the Father hath sent me. The word mission, when applied to our Saviour Christ, sometimes signifies his eternal procession from the Father, and sometimes his mission, as he was sent into the world to become man, and the Redeemer of mankind: the first mission agrees with him, as the eternal Son of God; the second, as man, or as both God and man. The mission which Christ here gives his apostles, is like this latter mission, with this great difference, that graces and divine gifts were bestowed on Christ, even as man, without measure: and the apostles had a much lesser share in both these missions. See S. Aug. l. iv. de Trin. c. xix. xx. tom. 4. p. 829. and seq. Wi. — Jesus Christ here shews his commission, and so giveth power to his apostles to forgive sins, as when he gave them commission to preach and baptize throughout the world, he made mention of his own power. Hence, whosoever denies the apostles, and their successors, the right of preaching, baptizing, and remitting sins, must consequently deny that Christ, as man, had the power to do the same. S. Cyprian, in the 3d cent. ep. lxxiii. says: "for the Lord, in the first place, gave to S. Peter, on whom he built his Church, super quem ædificavit Ecclesiam, the power that what he loosed on earth, should be loosed also in heaven. And after his resurrection, he speaks also to his apostles, saying, as the Father sent me, &c. whose sins you shall forgive," &c. Why, on this occasion, passing over the other apostles, does Jesus Christ address Peter alone? Because he was the mouth, and chief of the apostles. S. Chrys. de Sacerd. l. ii. c. 1. | |
| 22 When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. | Hæc cum dixisset, insufflavit: et dixit eis: Accipite Spiritum sanctum: | Receive ye the Holy Ghost. It was said, (John vii. 39.) that the Spirit was not yet given, because Jesus was not glorified. The sense must needs be, that the holy Spirit was not given in that solemn manner, nor with so large an effusion of spiritual gifts and graces, till the day of Pentecost, after Christ's ascension: but the just, at all times, from the beginning of the world, were sanctified by the grace of the Holy Ghost, as no doubt the apostles were, before this time. Now at this present, he gave them the power of forgiving sins. Wi. — Some say, that our Saviour did not then confer the Holy Ghost on his disciples, but only prepared them for the receiving of the Holy Ghost. But surely we may understand, that even then they received some portion of spiritual grace, the power, not indeed of raising the dead, and working other miracles, but of forgiving sins. S. Chrys. hom. lxxxv. in Joan. — S. Cyril of Alexandria, speaking of the remission of sins, promised in this text, asks, "How then, or why, did Christ impart to his disciples a power, which belongs to the divinity alone? It seemed good to him, that they, who had within themselves his divine Spirit, should likewise possess the power of forgiving sins, and of retaining such as they judged expedient; that Holy Spirit, according to his good pleasure, forgiving and retaining, through the ministry of men." In Joan. l. xii. c. 1. | |
| 23 Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. | quorum remiseritis peccata, remittuntur eis: et quorum retinueritis, retenta sunt. | Whose sins you shall forgive, [2] &c. These words clearly express the power of forgiving sins, which, as God, he gave to his apostles, and to their successors, bishops and priests, to forgive sins in his name, as his ministers, and instruments, even though they are sinners themselves. For in this, they act not by their own power, nor in their own name, but in the name of God, who as the principal cause, always remitteth sins. This is generally allowed to be done by God's ministers in the sacrament of baptism, as to the remission of original sin; and the Catholic Church has always held the same of God's ministers, in the sacrament of penance. (See the Protestant Common Prayer Book, in the Visitation of the Sick. — Whose sins you shall retain, they are retained: by which we see, that to priests is given a power to be exercised, not only by forgiving, but also by retaining; not only by absolving and loosing, but also by binding, by refusing, or deferring absolution, according to the dispositions that are found in sinners, when they accuse themselves of their sins. From hence must needs follow an obligation on the sinner's part, to declare, and confess their sins in particular, to the ministers of God, who are appointed the spiritual judges, and physicians of their souls. A judge must know the cause, and a physician the distemper: the one to pronounce a just sentence, the other to prescribe suitable remedies. Wi. — See here the commission, stamped by the broad seal of heaven, by virtue of which, the pastors of Christ's Church absolve repenting sinners upon their confession. Ch. | |
| 24 Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. | Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis quando venit Iesus. | Thomas . . . was not with them. Yet no doubt the like power of forgiving sins was given to him, either at this time or afterwards. See S. Cyril. Wi. | |
| 25 The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe. | Dixerunt ergo ei alii discipuli: Vidimus Dominum. Ille autem dixit eis: Nisi videro in manibus eius fixuram clavorum, et mittam digitum meum in locum clavorum, et mittam manum meam in latus eius, non credam. | I will not believe. S. Cyril thinks, that the grief and trouble S. Thomas was under, might partly excuse his want of belief: however, we may take notice with S. Gregory, the his backwardness in believing, was permitted for the good of Christians in general, that thereby they might be more convinced of Christ's resurrection. Wi. — The doubts of S. Thomas are of greater advantage to the strengthening of our faith, than the ready belief of the rest of the apostles. For when he proceeded to touch, to assure his faith, our minds, laying aside every, even the least doubt, are firmly established in faith. S. Greg. Great. | |
| 26 And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you. | Et post dies octo, iterum erant discipuli eius intus: et Thomas cum eis. Venit Iesus ianuis clausis, et stetit in medio, et dixit: Pax vobis. | ||
| 27 Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing. | Deinde dicit Thomæ: Infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum: et noli esse incredulus, sed fidelis. | Put in thy finger hither. Christ, to shew he knew all things, made use of the very same words in which S. Thomas had expressed his incredulous dispositions. Our blessed Redeemer would have the mark of the spear, and the prints of the nails to remain in his glorified body, to convince them it was the same body: and that they might be for ever marks of his victory and triumph over sin and the devil. The evangelist does not say, that S. Thomas went and touched Christ's body, though it is very probable he did as he was ordered. But how could a body that entered in, when the doors were shut, be felt, or be palpable? S. Chrys.[2] answers, that Christ at that time permitted his body to be palpable, and to resist another body, to induce S. Thomas to believe the resurrection; and that when he pleased, his body could not be felt. In like manner, his body was either visible or invisible, as he had a will it should be. In fine, he could eat in their sight, though he stood not
in need of any nourishment. See S. Aug.
Be not incredulous, but faithful. In the Greek, be not an unbeliever, but a believer. — My Lord, and my God; that is, I confess thee to be my Lord, and my God; and with the Greek article, to be him, that is, the Lord, and the God. Wi. | |
| 28 Thomas answered, and said to him: My Lord, and my God. | Respondit Thomas, et dixit ei: Dominus meus, et Deus meus. | ||
| 29 Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed. | Dixit ei Iesus: Quia vidisti me Thoma, credidisti: beati qui non viderunt, et crediderunt. | ||
| 30 Many other signs also did Jesus in the sight of his disciples, which are not written in this book. | Multa quidem, et alia signa fecit Iesus in conspectu discipulorum suorum, quæ non sunt scripta in libro hoc. | ||
| 31 But these are written, that you may believe that Jesus is the Christ, the Son of God: and that believing, you may have life in his name. | Hæc autem scripta sunt ut credatis, quia Iesus est Christus Filius Dei: et ut credentes, vitam habeatis in nomine eius. |
Footnotes: John 20
Mark 4:33
| 1 And again he began to teach by the sea side; and a great multitude was gathered together unto him, so that he went up into a ship, and sat in the sea; and all the multitude was upon the land by the sea side. | Et iterum cœpit docere ad mare: et congregata est ad eum turba multa, ita ut navim ascendens sederet in mari, et omnis turba circa mare super terram erat: | If we examine S. Matthew on this point, we shall discover that this discourse was made on the same day as the preceding discourse; for S. Matthew informs us, that having finished this exhortation, he the same day went and taught by the sea. Ven. Bede. | |
| 2 And he taught them many things in parables, and said unto them in his doctrine: | et docebat eos in parabolis multa, et dicebat illis in doctrina sua: | ||
| 3 Hear ye: Behold, the sower went out to sow. | Audite: ecce exiit seminans ad seminandum. | ||
| 4 And whilst he sowed, some fell by the way side, and the birds of the air came and ate it up. | Et dum seminat, aliud cecidit circa viam, et venerunt volucres cæli, et comederunt illud. | ||
| 5 And other some fell upon stony ground, where it had not much earth; and it shot up immediately, because it had no depth of earth. | Aliud vero cecidit super petrosa, ubi non habuit terram multam: et statim exortum est, quoniam non habebat altitudinem terræ: | ||
| 6 And when the sun was risen, it was scorched; and because it had no root, it withered away. | et quando exortus est sol, exæstuavit: et eo quod non habebat radicem, exaruit. | ||
| 7 And some fell among thorns; and the thorns grew up, and choked it, and it yielded no fruit. | Et aliud cecidit in spinas: et ascenderunt spinæ, et suffocaverunt illud, et fructum non dedit. | ||
| 8 And some fell upon good ground; and brought forth fruit that grew up, and increased and yielded, one thirty, another sixty, and another a hundred. | Et aliud cecidit in terram bonam: et dabat fructum ascendentem, et crescentem, et afferebat unum triginta, unum sexaginta, et unum centum. | ||
| 9 And he said: He that hath ears to hear, let him hear. | Et dicebat: Qui habet aures audiendi, audiat. | ||
| 10 And when he was alone, the twelve that were with him asked him the parable. | Et cum esset singularis, interrogaverunt eum hi, qui cum eo erant duodecim, parabolam. | When he was alone: in Greek Οτε εγενετο Καταμονας ; i.e. when he was retired and alone, either in the house, out of the city, or at a distance from the multitude. T. | |
| 11 And he said to them: To you it is given to know the mystery of the kingdom of God: but to them that are without, all things are done in parables: | Et dicebat eis: Vobis datum est nosse mysterium regni Dei: illis autem, qui foris sunt, in parabolis omnia fiunt: | Such as are out of the Church, though they both hear and read, they cannot understand. Ven. Bede, in C. iv, Mark. | |
| 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand: lest at any time they should be converted, and their sins should be forgiven them. | ut videntes videant, et non videant: et audientes audiant, et non intelligant: nequando convertantur, et dimittantur eis peccata. | That seeing they may see, &c. In punishment of their wilfully shutting their eyes, (Matt. xiii. 15.) God justly withdrew those lights and graces which otherwise he would have given them, for their effectual conversion. Ch. — These speeches here and elsewhere, we are not to understand as if he spoke in parables to this end that the hearers might not understand, lest they should be converted; but we must learn the true sense from the corresponding texts in Matt. xiii, and Acts xxviii, where our Saviour and S. Paul render it thus: with their ears they have been dull of hearing, and their eyes they have shut. lest, perhaps, they may see, and understand, and be converted, and I heal them. Whereby it is evident, that the speaking in parables was not the cause, (for many besides the apostles heard and understood) but themselves, who would not hear and understand, and be converted: and thus they were the real cause of their own wilful and obstinate infidelity. And therefore also he spoke in parables, because they were not worthy to understand, as the others were to whom he expounded them. B. | |
| 13 And he saith to them: Are you ignorant of this parable? and how shall you know all parables? | Et ait illis: Nescitis parabolam hanc? et quomodo omnes parabolas cognoscetis? | ||
| 14 He that soweth, soweth the word. | Qui seminat, verbum seminat. | ||
| 15 And these are they by the way side, where the word is sown, and as soon as they have heard, immediately Satan cometh and taketh away the word that was sown in their hearts. | Hi autem sunt, qui circa viam, ubi seminatur verbum, et cum audierint, confestim venit satanas, et aufert verbum, quod seminatum est in cordibus eorum. | ||
| 16 And these likewise are they that are sown on the stony ground: who when they have heard the word, immediately receive it with joy. | Et hi sunt similiter, qui super petrosa seminantur: qui cum audierint verbum, statim cum gaudio accipiunt illud: | ||
| 17 And they have no root in themselves, but are only for a time: and then when tribulation and persecution ariseth for the word they are presently scandalized. | et non habent radicem in se, sed temporales sunt: deinde orta tribulatione et persecutione propter verbum, confestim scandalizantur. | ||
| 18 And others there are who are sown among thorns: these are they that hear the word, | Et alii sunt, qui in spinas seminantur: hi sunt, qui verbum audiunt, | ||
| 19 And the cares of the world, and the deceitfulness of riches, and the lusts after other things entering in choke the word, and it is made fruitless. | et ærumnæ sæculi, et deceptio divitiarum, et circa reliqua concupiscentiæ introeuntes suffocant verbum, et sine fructu efficitur. | ||
| 20 And these are they who are sown upon the good ground, who hear the word, and receive it, and yield fruit, the one thirty, another sixty, and another a hundred. | Et hi sunt, qui super terram bonam seminati sunt, qui audiunt verbum, et suscipiunt, et fructificant, unum triginta, unum sexaginta, et unum centum. | ||
| 21 And he said to them: Doth a candle come in to be put under a bushel, or under a bed? and not to be set on a candlestick? | Et dicebat illis: Numquid venit lucerna ut sub modo ponatur, aut sub lecto? nonne ut super candelabrum ponatur? | ||
| 22 For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad. | Non est enim aliquid absconditum, quod non manifestetur: nec factum est occultum, sed ut in palam veniat. | All my parables, doctrines, and actions, which appear now to you so full of mystery, shall not always be so: in due time they shall all be publicly expounded by you, my apostles, and by your successors. Tirinus. | |
| 23 If any man have ears to hear, let him hear. | Si quis habet aures audiendi, audiat. | And let him learn that he is not to bury in unjust silence the instructions or the examples I give him; but must exercise them for the light and direction of others. V. | |
| 24 And he said to them: Take heed what you hear. In what measure you shall mete, it shall be measured to you again, and more shall be given to you. | Et dicebat illis: Videte quid audiatis. In qua mensura mensi fueritis, remetietur vobis, et adiicietur vobis. | Pay attention then to what you hear this day, that you may retain it, and communicate it to others, your brethren; for as you measure to others, so shall it be meted unto you; yes, more shall be given to you, who receive the word of God, if you be attentive to preserve it yourselves, and to communicate it to your brethren. V. | |
| 25 For he that hath, to him shall be given: and he that hath not, that also which he hath shall be taken away from him. | Qui enim habet, dabitur illi: et qui non habet, etiam quod habet auferetur ab eo. | They who do not profit by the knowledge of the word of God, shall in punishment of their neglect, lose the advantage which they may seem to have, since it will turn in the end to their greater condemnation: and moreover, by trusting to their own judgment, they interpret the word in a perverse sense, and thus also lose what they seem to have. Nic. de Lyra. — Let those who talk so much about Scripture, and interpret it according to their own private spirit or fancy, see lest this also attach to them. A. | |
| 26 And he said: So is the kingdom of God, as if a man should cast seed into the earth, | Et dicebat: Sic est regnum Dei, quemadmodum si homo iaciat sementem in terram, | So it is with him who announces the gospel of the kingdom of God, as with the sower. For whether he sleep or rise, the seed will grow up while he knoweth not; and the well prepared soil will, by the blessing of God, be productive: so the word of God shed abroad in the heart of man, will increase and fructify independently of all the preacher's solicitude, till he who has received it, being arrived at the measure of the age and fulness of Christ, shall be withdrawn by God from this world, and be called to himself. V. | |
| 27 And should sleep, and rise, night and day, and the seed should spring, and grow up whilst he knoweth not. | et dormiat, et exurgat nocte et die, et semen germinet, et increscat dum nescit ille. | ||
| 28 For the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear. | Ultro enim terra fructificat, primum herbam, deinde spicam, deinde plenum frumentum in spica. | ||
| 29 And when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. | Et cum producerit fructus, statim mittit falcem, quoniam adest messis. | When the fruit is brought forth: lit. when the fruit [1] hath produced. By the fruit is here meant the seed; i.e. when the seed by degrees hath produced the blade, then the ear, and lastly the corn, which is become ripe. Wi. — This is a secondary sense of the text, when the fruit hath come to maturity, and by no means a forced interpretation. | |
| 30 And he said: To what shall we liken the kingdom of God? or to what parable shall we compare it? | Et dicebat: Cui assimilabimus regnum Dei? aut cui parabolæ comparabimus illud? | ||
| 31 It is as a grain of mustard seed: which when it is sown in the earth, is less than all the seeds that are in the earth: | Sicut granum sinapis, quod cum seminatum fuerit in terra, minus est omnibus seminibus, quæ sunt in terra: | ||
| 32 And when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the birds of the air may dwell under the shadow thereof. | et cum seminatum fuerit, ascendit, et fit maius omnibus oleribus, et facit ramos magnos, ita ut possint sub umbra eius aves cæli habitare. | ||
| 33 And with many such parables, he spoke to them the word, according as they were able to hear. | Et talibus multis parabolis loquebatur eis verbum, prout poterant audire: | This seems to contradict what was said v. 12, that seeing they may not see, &c.; but we must observe, that parables have more explanations than one, some more easy, whilst others are more difficult to be understood. In parables, the multitude understood the more literal interpretation, whilst Christ explains the more abstruse and hidden sense to his apostles. Hence there is no contradiction in these texts. Nic. de Lyra. | |
| 34 And without parable he did not speak unto them; but apart, he explained all things to his disciples. | sine parabola autem non loquebatur eis. seorsum autem discipulis suis disserebat omnia. | ||
| 35 And he saith to them that day, when evening was come: Let us pass over to the other side. | Et ait illis in illa die, cum sero esset factum: Transeamus contra. | ||
| 36 And sending away the multitude, they take him even as he was in the ship: and there were other ships with him. | Et dimittentes turbam, assumunt eum ita ut erat in navi: et aliæ naves erant cum illo. | ||
| 37 And there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled. | Et facta est procella magna venti, et fluctus mittebat in navim, ita ut impleretur navis. | ||
| 38 And he was in the hinder part of the ship, sleeping upon a pillow; and they awake him, and say to him: Master, doth it not concern thee that we perish? | Et erat ipse in puppi super cervical dormiens: et excitant eum, et dicunt illi: Magister, non ad te pertinet, quia perimus? | ||
| 39 And rising up, he rebuked the wind, and said to the sea: Peace, be still. And the wind ceased: and there was made a great calm. | Et exurgens comminatus est vento, et dixit mari: Tace, obmutesce. Et cessavit ventus: et facta est tranquillitas magna. | ||
| 40 And he said to them: Why are you fearful? have you not faith yet? And they feared exceedingly: and they said one to another: Who is this (thinkest thou) that both wind and sea obey him? | Et ait illis: Quid timidi estis? necdum habetis fidem? et timuerunt timore magno, et dicebant ad alterutrum: Quis, putas, est iste, quia et ventus et mare obediunt ei? |
Footnotes: Mark 4
Mark 6:34
| 1 And going out from thence, he went into his own country; and his disciples followed him. | Et egressus inde, abiit in patriam suam: et sequebantur eum discipuli sui: | After the miracles that Christ had performed, though he was not ignorant how much they despised him, yet that there might be no excuse for their disbelief, he condescended to return to them. Theophylactus. | |
| 2 And when the sabbath was come, he began to teach in the synagogue: and many hearing him were in admiration at his doctrine, saying: How came this man by all these things? and what wisdom is this that is given to him, and such mighty works as are wrought by his hands? | et facto sabbato cœpit in synagoga docere: et multi audientes admirabantur in doctrina eius, dicentes: Unde huic hæc omnia? et quæ est sapientia, quæ data est illi: et virtutes tales, quæ per manus eius efficiuntur? | ||
| 3 Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him. | Nonne hic est faber, filius Mariæ, frater Iacobi, et Ioseph, et Iudæ, et Simonis? nonne et sorores eius hic nobiscum sunt? Et scandalizabantur in illo. | S. Matt. relates that they asked: Is not this the son of the carpenter? It is not improbable that both questions were asked; it was certainly very natural to take him for a carpenter, who was the son of one. S. Austin. — They were scandalized at his lowly birth and humble parentage. Hence Jesus Christ takes occasion to expose the malice and envy of the Jews, in refusing him, and to shew that the Gentiles would more esteem him. See Luke iv. 25, and John i. | |
| 4 And Jesus said to them: A prophet is not without honor, but in his own country, and in his own house, and among his own kindred. | Et dicebat illis Iesus: Quia non est propheta sine honore nisi in patria sua, et in domo sua, et in cognatione sua. | ||
| 5 And he could not do any miracles there, only that he cured a few that were sick, laying his hands upon them. | Et non poterat ibi virtutem ullam facere, nisi paucos infirmos impositis manibus curavit: | ||
| 6 And he wondered because of their unbelief, and he went through the villages round about teaching. | et mirabatur propter incredulitatem eorum, et circuibat castella in circuitu docens. | ||
| 7 And he called the twelve; and began to send them two and two, and gave them power over unclean spirits. | Et vocavit duodecim: et cœpit eos mittere binos, et dabat illis potestatem spirituum immundorum. | ||
| 8 And he commanded them that they should take nothing for the way, but a staff only: no scrip, no bread, nor money in their purse, | Et præcepit eis ne quid tollerent in via, nisi virgam tantum: non peram, non panem, neque in zona æs, | ||
| 9 But to be shod with sandals, and that they should not put on two coats. | sed calceatos sandaliis, et ne induerentur duabus tunicis. | ||
| 10 And he said to them: Wheresoever you shall enter into an house, there abide till you depart from that place. | Et dicebat eis: Quocumque introieritis in domum: illic manete donec exeatis inde: | ||
| 11 And whosoever shall not receive you, nor hear you; going forth from thence, shake off the dust from your feet for a testimony to them. | et quicumque non receperint vos, nec audierint vos, exeuntes inde, excutite pulverem de pedibus vestris in testimonium illis. | ||
| 12 And going forth they preached that men should do penance: | Et exeuntes prædicabant ut pœnitentiam agerent: | ||
| 13 And they cast out many devils, and anointed with oil many that were sick, and healed them. | et dæmonia multa eiiciebant, et ungebant oleo multos ægros, et sanabant. | It was usual for the Jews to prescribe oil as a proper thing to anoint the sick; but its virtue in the present instance, when used by the apostles, was not natural but supernatural, and was derived from him who sent them; because this unction always produced a certain and constant cure in those who were anointed. This miraculous gift of healing the sick with oil, which Christ conferred on his apostles, was a prelude or gradual preparation to the dignity to which he raised this unction, when he established it a perpetual rite in his holy Church. Rutter. — With oil, &c. This anointing the sick, was at least a figure of the sacrament, which Christ was pleased to institute for the spiritual relief of persons in danger of death: and which is fully expressed by S. James, in his Catholic Epistle. C. vi. The Council of Trent says this sacrament was insinuated in S. Mark, and published in the Epistle of S. James. Trid. sess. xiv. c. 1. Wi. | |
| 14 And king Herod heard, (for his name was made manifest,) and he said: John the Baptist is risen again from the dead, and therefore mighty works shew forth themselves in him. | Et audivit rex Herodes, (manifestum enim factum est nomen eius) et dicebat: Quia Ioannes Baptista resurrexit a mortuis: et propterea virtutes operantur in illo. | The Herod here mentioned was the son of Herod, from whom S. Joseph fled with Jesus and Mary into Egypt. S. Chrys. hom. xlix. in Matt. — How great was the envy of the Jews, is easily to be conceived from this passage. They can believe that John is risen from the dead, and appeared in public again, although no one gave testimony that this was the case: but that Jesus, so much favoured by God, who worked so many and so great miracles, should be risen again is incredible, although attested by angels, by apostles, by men, women, and persons of every denomination. They still assert that the body of Jesus was stolen. V. Bede. | |
| 15 And others said: It is Elias. But others said: It is a prophet, as one of the prophets. | Alii autem dicebant: Quia Elias est. Alii vero dicebant: Quia propheta est, quasi unus ex prophetis. | ||
| 16 Which Herod hearing, said: John whom I beheaded, he is risen again from the dead. | Quo audito Herodes ait: Quem ego decollavi Ioannem, hic a mortuis resurrexit. | ||
| 17 For Herod himself had sent and apprehended John, and bound him in prison for the sake of Herodias the wife of Philip his brother, because he had married her. | Ipse enim Herodes misit, ac tenuit Ioannem, et vinxit eum in carcere propter Herodiadem uxorem Philippi fratris sui, quia duxerat eam. | ||
| 18 For John said to Herod: It is not lawful for thee to have thy brother's wife. | Dicebat enim Ioannes Herodi: Non licet tibi habere uxorem fratris tui. | ||
| 19 Now Herodias laid snares for him: and was desirous to put him to death, and could not. | Herodias autem insidiabatur illi: et volebat occidere eum, nec poterat. | ||
| 20 For Herod feared John, knowing him to be a just and holy man: and kept him, and when he heard him, did many things: and he heard him willingly. | Herodes enim metuebat Ioannem, sciens eum virum iustum et sanctum: et custodiebat eum, et audito eo multa faciebat, et libenter eum audiebat. | Herod, [2] &c. The sense both of the Latin and Greek text seems to be, that Herod entertained and shewed a particular respect and value for John the Baptist: yet some expound it, that he had a watchful eye over him, and sought only for an occasion to take him off. Wi. | |
| 21 And when a convenient day was come, Herod made a supper for his birthday, for the princes, and tribunes, and chief men of Galilee. | Et cum dies opportunus accidisset, Herodes natalis sui cœnam fecit principibus, et tribunis, et primis Galilææ. | ||
| 22 And when the daughter of the same Herodias had come in, and had danced, and pleased Herod, and them that were at table with him, the king said to the damsel: Ask of me what thou wilt, and I will give it thee. | cumque introisset filia ipsius Herodiadis, et saltasset, et placuisset Herodi, simulque recumbentibus; rex ait puellæ: Pete a me quod vis, et dabo tibi: | ||
| 23 And he swore to her: Whatsoever thou shalt ask I will give thee, though it be the half of my kingdom. | et iuravit illi: Quia quidquid petieris dabo tibi, licet dimidium regni mei. | ||
| 24 Who when she was gone out, said to her mother, What shall I ask? But she said: The head of John the Baptist. | Quæ cum exisset, dixit matri suæ: Quid petam? At illa dixit: Caput Ioannis Baptistæ. | ||
| 25 And when she was come in immediately with haste to the king, she asked, saying: I will that forthwith thou give me in a dish, the head of John the Baptist. | Cumque introisset statim cum festinatione ad regem, petivit dicens: Volo ut protinus des mihi in disco caput Ioannis Baptistæ. | ||
| 26 And the king was struck sad. Yet because of his oath, and because of them that were with him at table, he would not displease her: | Et contristatus est rex: propter iusiurandum, et propter simul discumbentes noluit eam contristare: | It is customary, in Scripture, to give the generally prevailing sentiment at the time; thus Joseph is called by the blessed Virgin , the father of Jesus; so now Herod is said to be stricken with sadness, because he appeared to be so to the company at table, though within his own breast, he secretly rejoiced that he had an opportunity of destroying an importuning monitor, with an exterior shew of piety and honour. Ven. Bede. | |
| 27 But sending an executioner, he commanded that his head should be brought in a dish. | sed misso spiculatore præcepit afferri caput eius in disco. Et decollavit eum in carcere, | ||
| 28 And he beheaded him in the prison, and brought his head in a dish: and gave it to the damsel, and the damsel gave it to her mother. | et attulit caput eius in disco: et dedit illud puellæ, et puella dedit matri suæ. | ||
| 29 Which his disciples hearing came, and took his body, and laid it in a tomb. | Quo audito, discipuli eius venerunt, et tulerunt corpus eius: et posuerunt illud in monumento. | Church history informs us, that the Christians were accustomed to frequent this tomb with great piety and respect, till the reign of Julian the apostate, at which time the pagans, through hatred for Christianity, broke open his tomb, and dispersed his bones; but immediately after, thinking it better to burn them, they endeavoured to collect them again. But some religious of a neighbouring convent, joining themselves to the pagans, under pretence of collecting the bones to burn, secreted the greater part of them, and sent them to Philip, at Jerusalem, who sent them to Athanasius, bishop of Alexandria; and in the reign of Theodosius, the temple of Serapis was converted into a Christian church, and dedicated to the honour of S. John the Baptist, where his relics were deposited. Gloss. Ordina. | |
| 30 And the apostles coming together unto Jesus, related to him all things that they had done and taught. | Et convenientes Apostoli ad Iesum, renunciaverunt ei omnia, quæ egerant, et docuerant. | ||
| 31 And he said to them: Come apart into a desert place, and rest a little. For there were many coming and going: and they had not so much as time to eat. | Et ait illis: Venite seorsum in desertum locum, et requiescite pusillum. Erant enim qui veniebant et redibant multi: et nec spatium manducandi habebant. | ||
| 32 And going up into a ship, they went into a desert place apart. | Et ascendentes in navim, abierunt in desertum locum seorsum. | ||
| 33 And they saw them going away, and many knew: and they ran flocking thither on foot from all the cities, and were there before them. | Et viderunt eos abeuntes, et cognoverunt multi: et pedestres de omnibus civitatibus concurrerunt illuc, et prævenerunt eos. | ||
| 34 And Jesus going out saw a great multitude: and he had compassion on them, because they were as sheep not having a shepherd, and he began to teach them many things. | Et exiens vidit turbam multam Iesus: et misertus est super eos, quia erant sicut oves non habentes pastorem, et cœpit docere multa. | ||
| 35 And when the day was now far spent, his disciples came to him, saying: This is a desert place, and the hour is now past: | Et cum iam hora multa fieret, accesserunt discipuli eius, dicentes: Desertus est locus hic, et iam hora præteriit: | ||
| 36 Send them away, that going into the next villages and towns, they may buy themselves meat to eat. | dimitte illos, ut euntes in proximas villas, et vicos, emant sibi cibos, quos manducent: | ||
| 37 And he answering said to them: Give you them to eat. And they said to him: Let us go and buy bread for two hundred pence, and we will give them to eat. | Et respondens ait illis: Date illis vos manducare. Et dixerunt ei: Euntes emamus ducentis denariis panes, et dabimus illis manducare. | For two hundred pence. See Matt. xviii. 28. The apostles seem to speak these words ironically, to signify that they had not so much money as could procure a mouthful for each of them. Wi. | |
| 38 And he saith to them: How many loaves have you? go and see. And when they knew, they say: Five, and two fishes. | Et dicit eis: Quot panes habetis? ite, et videte. Et cum cognovissent, dicunt: Quinque, et duos pisces. | ||
| 39 And he commanded them that they should make them all sit down by companies upon the green grass. | Et præcepit illis ut accumbere facerent omnes secundum contubernia super viride fœnum. | ||
| 40 And they sat down in ranks, by hundreds and by fifties. | Et discubuerunt in partes per centenos, et quinquagenos. | ||
| 41 And when he had taken the five loaves, and the two fishes: looking up to heaven, he blessed, and broke the loaves, and gave to his disciples to set before them: and the two fishes he divided among them all. | Et acceptis quinque panibus et duobus pisces, intuens in cælum, benedixit, et fregit panes, et dedit discipulis suis, ut ponerent ante eos: et duos pisces divisit omnibus. | ||
| 42 And they all did eat, and had their fill. | Et manducaverunt omnes, et saturati sunt. | ||
| 43 And they took up the leavings, twelve full baskets of fragments, and of the fishes. | Et sustulerunt reliquias, fragmentorum duodecim cophinos plenos, et de piscibus. | ||
| 44 And they that did eat, were five thousand men. | Erant autem qui manducaverunt quinque millia virorum. | ||
| 45 And immediately he obliged his disciples to go up into the ship, that they might go before him over the water to Bethsaida, whilst he dismissed the people. | Et statim coegit discipulos suos ascendere navim, ut præcederent eum trans fretum ad Bethsaidam, dum ipse dimitteret populum. | The apostles were in a desert place belonging to Bethsaida, which probably was divided from it by some bay or creek, that ran into the land; and Christ only ordered them to pass over this to the city, where he might afterwards have joined them, when he had sent away the people. But in their passage a great storm arose, and they were driven by an adverse wind to the open sea, towards Capharnaum; or, probably, when they found the wind so violent, afraid of shipwreck if they neared the shore, they rowed out to sea. This reconciles the seeming discrepance of S. Mark and S. John, when notwithstanding the directions Christ had given his disciples to go before him to Bethsaida, we find them going to Capharnaum. Rutter. | |
| 46 And when he had dismissed them, he went up to the mountain to pray. | Et cum dimisisset eos, abiit in montem orare. | ||
| 47 And when it was late, the ship was in the midst of the sea, and himself alone on the land. | Et cum sero esset, erat navis in medio mari, et ipse solus in terra. | ||
| 48 And seeing them labouring in rowing, (for the wind was against them,) and about the fourth watch of the night, he cometh to them walking upon the sea, and he would have passed by them. | Et videns eos laborantes in remigando, (erat enim ventus contrarius eis) et circa quartam vigiliam noctis venit ad eos ambulans supra mare: et volebat præterire eos. | Thus the divine mercy often seems to desert the faithful in the height of tribulation, but God only acts thus, that he may try their patience, and reward them more abundantly. Nic. de Lyra. | |
| 49 But they seeing him walking upon the sea, thought it was an apparition, and they cried out. | At illi ut viderunt eum ambulantem supra mare, putaverunt phantasma esse, et exclamaverunt. | ||
| 50 For they all saw him, and were troubled. And immediately he spoke with them, and said to them: Have a good heart, it is I, fear ye not. | Omnes enim viderunt eum, et conturbati sunt. Et statim locutus est cum eis, et dixit eis: Confidite, ego sum, nolite timere. | ||
| 51 And he went up to them into the ship, and the wind ceased: and they were far more astonished within themselves: | Et ascendit ad illos in navim, et cessavit ventus. Et plus magis intra se stupebant: | ||
| 52 For they understood not concerning the loaves; for their heart was blinded. | non enim intellexerunt de panibus: erat enim cor eorum obcæcatum. | They understood not concerning the loaves; [3] i.e. they did not reflect how great a miracle that was which Christ had lately wrought, otherwise they would not have been so much surprised at his walking upon the sea. Wi. | |
| 53 And when they had passed over, they came into the land of Genezareth, and set to the shore. | Et cum transfretassent, venerunt in terram Genesareth, et applicuerunt. | ||
| 54 And when they were gone out of the ship, immediately they knew him: | Cumque egressi essent de navi, continuo cognoverunt eum: | ||
| 55 And running through that whole country, they began to carry about in beds those that were sick, where they heard he was. | et percurrentes universam regionem illam, cœperunt in grabatis eos, qui se male habebant, circumferre, ubi audiebant eum esse. | ||
| 56 And whithersoever he entered, into towns or into villages or cities, they laid the sick in the streets, and besought him that they might touch but the hem of his garment: and as many as touched him were made whole. | Et quocumque introibat, in vicos, vel in villas, aut civitates, in plateis ponebant infirmos, et deprecabantur eum, ut vel fimbriam vestimenti eius tangerent, et quotquot tangebant eum, salvi fiebant. |
Footnotes: Mark 6
John 16:12
| 1 These things have I spoken to you, that you may not be scandalized. | Hæc locutus sum vobis, ut non scandalizemini. | Which the persecutions you will have to suffer, on the part of man, may possibly occasion, particularly with the weak. | |
| 2 They will put you out of the synagogues: yea, the hour cometh, that whosoever killeth you, will think that he doth a service to God. | Absque synagogis facient vos: sed venit hora, ut omnis, qui interficit vos, arbitretur obsequium se præstare Deo. | ||
| 3 And these things will they do to you; because they have not known the Father, nor me. | et hæc facient vobis, quia non noverunt Patrem, neque me. | ||
| 4 But these things I have told you, that when the hour shall come, you may remember that I told you of them. | Sed hæc locutus sum vobis: ut cum venerit hora eorum reminiscamini, quia ego dixi vobis. | That when the hour of them shall come [1] , you may remember that I told you. This is both the sense and the construction, by the Greek text, which here determines the construction of the Latin. Wi. | |
| 5 But I told you not these things from the beginning, because I was with you. And now I go to him that sent me, and none of you asketh me: Whither goest thou? | Hæc autem vobis ab initio non dixi, quia vobiscum eram: Et nunc vado ad eum, qui misit me; et nemo ex vobis interrogat me, Quo vadis? | None of you asketh me, whither goest thou? S. Peter had put this question, c. xiii. 36. and Thomas, c xiv. 5. The meaning, then, of Christ's words here, seems to be, that having told you, I am going to leave you, and also going to him that sent me, you do not ask, says S. Cyril, to be fully and thoroughly informed about it. Wi. — You suffer yourselves to be entirely overcome with grief; and none of you inquire of me, whither I am going. You look on my departure as an eternal separation between us, and take leave of me, as if we were never to meet again. But be persuaded; my absence will only be for a short continuance; and this absence will be honourable and glorious for me, and extremely advantageous for you. If you were fully persuaded of this, you would inquire, how long I should be absent, and whither I was going; as one friend in the act of parting, is always accustomed to ask another. But you only torture your minds with the pain and grief you will have to suffer at my loss. Menoc. Tirin. &c. | |
| 6 But because I have spoken these things to you, sorrow hath filled your heart. | Sed quia hæc locutus sum vobis, tristitia implevit cor vestrum. | Sorrow hath filled your heart: and this sorrow hindereth you from asking, what you should earnestly desire to know. Wi. — Peter had put the question above, c. xiii. 36. and Thomas, c. xiv. 5. But Jesus Christ means, that they did not persevere in their questions, so as to obtain satisfactory information, where, when, and for what end he was going, and how soon he was to return to them, or if to return at all. For it is customary with friends, to put the most minute questions on all these heads to friends, when they are about to be separated from each other. Menochius. | |
| 7 But I tell you the truth: it is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send him to you. | Sed ego veritatem dico vobis: expedit vobis ut ego vadam: si enim non abiero, Paraclitus non veniet ad vos: si autem abiero, mittam eum ad vos. | I tell you . . . it is expedient for you that I go: that I leave you, as to my corporal presence: that I suffer death, for the redemption of all men. And if I go not, the Paraclete will not come, according to the order of the divine decrees: his coming to sanctify you with his gifts, and to teach you all things, is not to be till after my ascension. When I am gone, I will send him to you. The Father and I will send him, for he proceedeth from both. Wi. | |
| 8 And when he is come, he will convince the world of sin, and of justice, and of judgment. | Et cum venerit ille, arguet mundum de peccato, et de iustitia, et de iudicio. | He will convince [2], or convict the world. Others translate, he will reprove the world of sin, &c. These words have occasioned a great many expositions. I here follow S. Cyril, that the Holy Ghost will condemn the Jews, and all obstinate unbelievers, of their sin, in not believing, after so many miracles, and so many pregnant motives, that ought to induce them to submit to the Christian faith. 2dly. Of justice, by shewing the justice and innocence of Christ, and also, that true justice and sanctification cannot be obtained, but by his grace. 3dly. Of judgment, by shewing that the world, and the prince of this wicked world, the devil, is justly condemned, his empire in a great measure destroyed, and that all the wicked will be justly condemned, and punished with him. Wi. — The Holy Ghost, by his coming, brought over many thousands, 1st. To a sense of their sin, in not believing in Christ. 2dly. To a conviction of the justice of Christ, now sitting at the right hand of his Father. And 3dly. To a right apprehension of the judgment prepared for them that choose to follow Satan, who is already judged and condemned. Ch. — The Greek text, in addition, has Οτι ου πιστευουσιν εις εμε . Because they have not believed in me. This accusation and conviction of sin, cannot naturally fall on any, but the incredulous Jews. S. Aug. V. Bede, S. Chrys. Theophyl. and many others, are of opinion, that this sin was their unbelief in Jesus, after all the miracles he had done in their presence, after so many prophecies so clearly accomplished in his person, after so many prodigies and wonders, which happened at his death, at his resurrection, and after his resurrection. They are accused, and convinced of sin, particularly by sensible effects of the Holy Spirit, in the apostles, by the gift of miracles and tongues, and that supernatural knowledge, which was communicated, not only to the apostles, but also to all the first Christians. These are the means, which the Paraclete, the consoling and assisting Spirit, makes us of, to condemn, and convince the world of sin; that is, of incredulity, which is the source and foundation of all other sins. The world had calumniated and despised its Saviour. It had condemned him, as a liar, as a seducer, magician, a man possessed by the devil, a destroyer of the law of God. To which the Son of God made no resistance; he only replied, that he did not wish to take the execution of justice upon himself, and that he was not come into the world to judge the world. Therefore, he committed all to the Holy Spirit, who, in the persons of the apostles, did justice to the Son, by shewing to the whole world, his doctrines, his life, his miracles, and the accomplishment of all the ancient prophecies in his person. All that the apostles preached, they confirmed by most stupendous miracles, gained the hearts of pagans to believe Jesus as their Redeemer, and called down imprecations upon the heads of the incredulous Jews, who had rejected a prophet, visibly sent by God, a Saviour and Redeemer of his people, who, in his person, bore all the characters of the divinity. Calmet. | |
| 9 Of sin: because they believed not in me. | de peccato quidem: quia non crediderunt in me. | ||
| 10 And of justice: because I go to the Father; and you shall see me no longer. | de iustitia vero: quia ad Patrem vado: et iam non videbitis me: | ||
| 11 And of judgment: because the prince of this world is already judged. | De iudicio autem: quia princeps huius mundi iam iudicatus est. | ||
| 12 I have yet many things to say to you: but you cannot bear them now. | Adhuc multa habeo vobis dicere: sed non potestis portare modo. | ||
| 13 But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself; but what things soever he shall hear, he shall speak; and the things that are to come, he shall shew you. | Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem. non enim loquetur a semetipso: sed quæcumque audiet loquetur, et quæ ventura sunt annunciabit vobis. | When he, the Spirit of Truth, is come, he will teach you all truth; will direct you and the Church, in the ways of truth. For he shall not speak of himself, or of himself only, because, says S. Aug. he is not from himself, but proceedeth from the Father and the Son. Whatsoever he shall hear, he shall speak [3]; this his hearing, says S. Aug. is his knowledge, and his knowledge is his essence, or being, which from eternity is from the Father and the Son. The like expressions are applied to the Son, as proceeding from the Father. Jo. v. 30. and viii. 16. &c. Wi. — If he shall teach all truth, and that for ever, (c. xi. v. 26.) how is it possible, that the Church can err, or hath erred in matters of faith, at any time, or in any point of doctrine? In this supposition, would not the Holy Ghost have forfeited his title of Spirit of Truth? | |
| 14 He shall glorify me; because he shall receive of mine, and shall shew it to you. | Ille me clarificabit: quia de meo accipiet, et annunciabit vobis. | ||
| 15 All things whatsoever the Father hath, are mine. Therefore I said, that he shall receive of mine, and shew it to you. | Omnia quæcumque habet Pater, mea sunt. Propterea dixi: quia de meo accipiet, et annunciabit vobis. | All things whatsoever the Father hath, are mine. The obvious sense of these words, shews, that the Son hath the same nature, and the same substance with the Father, and that he is one, and the same God with him. And by Christ's adding: therefore he (the Holy Ghost) shall receive of mine, we are taught, that the third person proceeds from both the Father, and the Son, and that he receives, and has the same perfections. Wi. | |
| 16 A little while, and now you shall not see me; and again a little while, and you shall see me: because I go to the Father. | Modicum, et iam non videbitis me: et iterum modicum, et videbitis me: quia vado ad Patrem. | A little while, and now you shall not see me, &c. Many expound these words in this manner: that after a little while, you shall not see me, because even to-morrow, I shall be taken from you by death: and again, after a little while, you shall see me, because the third day I shall rise again, and converse with you, till my ascension. S. Aug. gives another interpretation, (tract. 101.) that by the first little while, may be understood, the short time till Christ's ascension, and by the latter little while, the short time that the apostles were to live in this world; after which they should see, and enjoy Christ for ever in the kingdom of heaven. And this exposition seems to agree better with the following promise. Wi. — In a few hours, I shall be separated from you, to be delivered up to my enemies, and put to the cruel death of the cross; and after a short time, I shall rise again; then you shall see me in my new state of glory. S. Chrys. both SS. Cyrils, Theophyl. Euthym. S. Aug. and others, interpret this verse differently; thus: Not long hence, I shall be entirely separated from you; you shall not see me, because I shall go to the Father, by my ascension; but you shall see me again, after a short time, at my second coming, to judge the living and the dead. All the time, that shall pass between my ascension, and my second coming, is in the eyes of God only as a moment. For a thousand years in thy sight are but as yesterday, which is past and gone. Psal. lxxxix. v. 4. And the apostle calls all time a moment, a time that soon passes. 1 Cor. vii. and 2 Cor. iv. | |
| 17 Then some of the disciples said one to another: What is this that he saith to us: A little while, and you shall not see me; and again a little while, and you shall see me, and, because I go to the Father? | Dixerunt ergo ex discipulis eius ad invicem: Quid est hoc, quod dicit nobis: Modicum, et non videbitis me: et iterum modicum, et videbitis me, et quia vado ad Patrem? | ||
| 18 They said therefore: What is this that he saith, A little while? we know not what he speaketh. | Dicebant ergo: Quid est hoc, quod dicit, Modicum? nescimus quid loquitur. | ||
| 19 And Jesus knew that they had a mind to ask him; and he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me; and again a little while, and you shall see me? | Cognovit autem Iesus, quia volebant eum interrogare, et dixit eis: De hoc quæritis inter vos quia dixi, Modicum, et non videbitis me: et iterum modicum, et videbitis me. | ||
| 20 Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy. | Amen, amen dico vobis: quia plorabitis, et flebitis vos, mundus autem gaudebit: vos autem contristabimini, sed tristitia vestra vertetur in gaudium. | Your sorrow shall be turned into joy, chiefly at the end of your mortal life; then you shall have a joy, never to be taken from you. Wi. | |
| 21 A woman, when she is in labour, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world. | Mulier cum parit, tristitiam habet, quia venit hora eius: cum autem pepererit puerum, iam non meminit pressuræ propter gaudium: quia natus est homo in mundum. | ||
| 22 So also you now indeed have sorrow; but I will see you again, and your heart shall rejoice; and your joy no man shall take from you. | Et vos igitur nunc quidem tristitiam habetis, iterum autem videbo vos, et gaudebit cor vestrum: et gaudium vestrum nemo tollet a vobis. | The joy you will feel at my resurrection, shall ever be unalterable, and unremitting, because there I shall give you assurances and proofs of your future resurrection, and immortality. As you have been partakers in my labours, in my ignominies, and in my sorrows, so also shall you have a share in my glory, in my resurrection, and immortal bliss. Behold, these will rise to your ever unalterable and permanent joy. This is the opinion of S. Chrys. S. Cyril, Theophyl. and others. | |
| 23 And in that day you shall not ask me any thing. Amen, amen I say to you: if you ask the Father any thing in my name, he will give it you. | Et in illo die me non rogabitis quidquam. Amen, amen dico vobis: siquid petieritis Patrem in nomine meo, dabit vobis. | In that day [4], or at that time, in that happy state, you shall not ask, you shall not need to ask me any questions: nor even desire to have any happiness, but what you will enjoy. But now if you ask, that is, petition for any thing of the Father in my name, he will give it you, whatever graces or assistances you stand in need of: ask them in my name, as I am your chief Mediator, through whose merits all shall be granted you. This is the constant practice of the Church, to ask for all graces through our Lord Jesus Christ. Wi. — In my name. In consequence of this promise, the Church concludeth all her prayers, even those that are addressed to the saints, Per Christum Dominum nostrum, through Christ our Lord. | |
| 24 Hitherto you have not asked any thing in my name. Ask, and you shall receive; that your joy may be full. | Usque modo non petistis quidquam in nomine meo: Petite, et accipietis, ut gaudium vestrum sit plenum. | Hitherto you have not asked any thing in my name: by the merits of me, your Mediator and Redeemer. They were not yet acquainted, says S. Cyril, with this manner of praying and petitioning, as they were afterwards. Wi. | |
| 25 These things I have spoken to you in proverbs. The hour cometh, when I will no more speak to you in proverbs, but will shew you plainly of the Father. | Hæc in proverbiis locutus sum vobis. Venit hora cum iam non in proverbiis loquar vobis, sed palam de Patre annunciabo vobis. | ||
| 26 In that day you shall ask in my name; and I say not to you, that I will ask the Father for you: | in illo die in nomine meo petetis: et non dico vobis quia ego rogabo Patrem de vobis: | In that day . . . I say not to you that I will ask the Father for you, or shall need to ask the Father for you, though I am your Redeemer, you chief Advocate and Mediator, by dying for all the world. — For the Father himself loveth you, because you have loved me, and have believed that I came forth from God, sent to be your Redeemer. — I came forth from the Father, both as begotten of him from all eternity; and I also came into the world, as sent from him to become man, to become the Redeemer of the world, both as God and man. Now I am going, as man, to leave the world, and go to the Father, with whom I am, and have always been, as God. Wi. | |
| 27 For the Father himself loveth you, because you have loved me, and have believed that I came out from God. | Ipse enim Pater amat vos, quia vos me amastis, et credidistis, quia ego a Deo exivi. | ||
| 28 I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father. | Exivi a Patre, et veni in mundum: iterum relinquo mundum, et vado ad Patrem. | ||
| 29 His disciples say to him: Behold, now thou speakest plainly, and speakest no proverb. | Dicunt ei discipuli eius: Ecce nunc palam loqueris, et proverbium nullum dicis. | In this we believe that thou camest forth from God; that is, we are more confirmed than ever, that thou art the Messias, the true Son of God. Yet S. Chrys. S. Cyril, and S. Aug. take notice, that their faith was but imperfect, till after Christ's resurrection, and the coming of the Holy Ghost; and therefore Christ answered them, (v. 31. &c.) Now do you believe? the hour cometh, that you shall be dispersed, &c. Wi. | |
| 30 Now we know that thou knowest all things, and thou needest not that any man should ask thee. By this we believe that thou camest forth from God. | nunc scimus quia scis omnia, et non opus est tibi ut quis te interroget: in hoc credimus quia a Deo existi. | ||
| 31 Jesus answered them: Do you now believe? | Respondit eis Iesus: Modo creditis? | ||
| 32 Behold, the hour cometh, and it is now come, that you shall be scattered every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me. | Ecce venit hora, et iam venit, ut dispergamini unusquisque in propria, et me solum relinquatis: et non sum solus, quia Pater mecum est. | ||
| 33 These things I have spoken to you, that in me you may have peace. In the world you shall have distress: but have confidence, I have overcome the world. | Hæc locutus sum vobis, ut in me pacem habeatis. In mundo pressuram habebitis: sed confidite, ego vici mundum. |
Footnotes: John 16
Acts of the Apostles 1:2-3
| 1 The former treatise I made, O Theophilus, of all things which Jesus began to do and to teach, | Primum quidem sermonem feci de omnibus, o Theophile, quæ cœpit Iesus facere, et docere | S. Luke, who was the author of this history, alludes, in this verse, to his gospel, which he calls his first discourse. In that he informs us, not only of the actions, but also the doctrines of our Saviour. These words, to do and to teach, are the abridgment of the whole gospel: here he gives us the Acts of the Apostles, that is, an history of their travels and preaching. In the beginning of this work he speaks of all the apostles, and what they did before their dispersion. As soon as he comes to the mention of S. Paul, he takes notice of no one else, but is entirely taken up with the narrative of his actions. He addresses his book to Theophilus, which signifies a friend of God, or one who loves God, as if he intended to dedicate it to all the faithful, who believed in, and loved God. But it is more probable that this was some distinct person, well known to S. Luke, and illustrious for his birth, because he gave him the title of κρατιστε , most excellent. Calmet. | |
| 2 Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up. | usque in diem, qua præcipiens Apostolis per Spiritum sanctum, quos elegit, assumptus est: | Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up. As the Scripture was written without distinction of verses, and without any stops, or commas, which were added afterwards) the construction, and joining of the words in this verse, is ambiguous. The question is, with what part of the verse these words, by the Holy Ghost, are to be joined. The sense might be, 1. that he was taken up by the Holy Ghost: but this is generally rejected. 2. That he gave his commandments by the Holy Ghost to his apostles; that is, says S. Chrys. that he gave them spiritual commands, that came from the Holy Ghost, or from his holy Spirit. 3. The most probable exposition seems to be, that he gave his special commandments to his apostles, or to those whom he chose to be his apostles, by the Holy Ghost, or by his holy and divine spirit. Wi. — The power to preach, to baptize, to remit sins, and generally the whole commission and charge of the government of his Church after him in his name, and with his authority; which government was given them, together with the Holy Ghost, to assist them therein for ever. B. | |
| 3 To whom also he shewed himself alive after his passion, by many proofs, for forty days appearing to them, and speaking of the kingdom of God. | quibus et præbuit seipsum vivum post passionem suam in multis argumentis, per dies quadraginta apparens eis, et loquens de regno Dei. | Appearing, &c. Why did he not appear to all, but only to his disciples? Because to many of them, who did not know the mystery, he would have seemed a phantom. For if the disciples themselves were diffident, and terrified, and required to touch him with their hands, how would others have been affected? But we know from their miracles, the truth of the resurrection, which is made evident to all succeeding generations. Perhaps the apostles did not perform miracles. How then was the world converted? This is a fact which cannot be denied, and that it should have been brought about by twelve poor illiterate fishermen, without miracles, would be the greatest of all miracles, far beyond the reach of all human means. S. Chrys. hom. i. c. 1. on Acts. — "And speaking of things pertaining to the kingdom of God," as we read in the Greek, and in the Protestant version, that is, pertaining to the Church, which is the kingdom of God, τα περι της βασιλειας του θεου , which plainly makes for unwritten tradition. Estius. | |
| 4 And eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth. | Et convescens, præcepit eis ab Ierosolymis ne discederent, sed expectarent promissionem Patris, quam audistis (inquit) per os meum: | And eating with them. [1] This is a literal translation from the vulgar Latin. But the Prot. translation from some Greek copies, would have it, And being assembled together, he commanded them, &c. Mr. Bois defends the Latin Vulg. and even by the authority of S. Chrys. who doubtless understood the Greek text, as well as any one, and who takes the Greek word here to signify eating: for he observes that the apostles elsewhere prove Christ's resurrection by his eating and drinking with them. Acts x. 4. S. Jer. also says, the derivation of the Greek word, is from eating salt together. Wi. | |
| 5 For John indeed baptized with water, but you shall be baptized with the Holy Ghost, not many days hence. | quia Ioannes quidem baptizavit aqua, vos autem baptizabimini Spiritu sancto non post multos hos dies. | Baptized with the Holy Ghost, that is, cleansed, and sanctified by the plentiful graces he shall pour upon you. Wi. | |
| 6 They therefore who were come together, asked him, saying: Lord, wilt thou at this time restore again the kingdom to Israel? | Igitur qui convenerant, interrogabant eum, dicentes: Domine si in tempore hoc restitues regnum Israel? | Wilt thou at this time restore again the kingdom of Israel? Some of them, as S. Chrys. observes, had still their thoughts upon a temporal kingdom of the Messias. Christ, to divert them from such imaginations, tells them, their business is to be witnesses of his doctrine and miracles, particularly of his resurrection, even unto the utmost bounds of the earth, to all the nations of the world. Wi. | |
| 7 But he said to them: It is not for you to know the times or moments, which the Father hath put in his own power: | Dixit autem eis: Non est vestrum nosse tempora vel momenta, quæ Pater posuit in sua potestate: | ||
| 8 But you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth. | sed accipietis virtutem supervenientis Spiritus sancti in vos, et eritis mihi testes in Ierusalem, et in omni Iudæa, et Samaria, et usque ad ultimum terræ. | ||
| 9 And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight. | Et cum hæc dixisset, videntibus illis, elevatus est: et nubes suscepit eum ab oculis eorum. | He was raised up. Raised himself up, and ascended, &c. Wi. | |
| 10 And while they were beholding him going up to heaven, behold two men stood by them in white garments. | Cumque intuerentur in cælum euntem illum, ecce duo viri astiterunt iuxta illos in vestibus albis, | Behold two men, that is, two angels, stood by them in white apparel. Wi. | |
| 11 Who also said: Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven. | qui et dixerunt: Viri Galilæi quid statis aspicientes in cælum? hic Iesus, qui assumptus est a vobis in cælum, sic veniet quemadmodum vidistis eum euntem in cælum. | So shall he come, as you have seen him going. This word going, says S. Chrys. sufficiently intimates, that he ascended by his own power: for so will he come by his own power to judge the world. Wi. — Jesus Christ shall come on the last day, in the same body, in the same majesty, to judge the living and the dead. This he had likewise promised, in more than one place of the gospel, speaking of the vengeance, which he will exercise on the city of Jerusalem. S. Jerom, S. Hilary, and many other ancients, have believed that the Son of God will appear again on Mount Olivet, and that all people shall be assembled to judgment. S. Jerom. super Joel iii. 2. S. Hilary, super Matt. xxiv. 32. — And that same body, which thus ascended to heaven, and which will thus descend, is given us in the blessed Sacrament. "O miracle! exclaims S. Chrysostom, He that sitteth with his Father above, is at the same time handled by men below. Jesus Christ ascending to heaven, both hath his flesh with him above, and hath left it with us below. Elias being taken up, left his disciple, Eliseus, his mantle and double spirit, but the Son of Man ascending, left his own flesh for us." L. iii. de Sacerd. hom. 2. ad pop. Ant. hom. de divit. et paup. — Sulpicius Severus, and S. Paulinus, assure us, that the marks of the feet of our Saviour were imprinted in the place off which he rose to heaven; and S. Aug. informs us, that many in his time went to Judea, to venerate these sacred marks. Ven. Bede testifies the same in the eighth age. In the time of Constantine the great, the empress Helen built a church on the place. Calmet. | |
| 12 Then they returned to Jerusalem from the mount that is called Olivet, which is nigh Jerusalem, within a sabbath day's journey. | Tunc reversi sunt Ierosolymam a monte, qui vocatur Oliveti, qui est iuxta Ierusalem, sabbati habens iter. | ||
| 13 And when they were come in, they went up into an upper room, where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus, and Simon Zelotes, and Jude the brother of James. | Et cum introissent in cœnaculum, ascenderunt ubi manebant Petrus, et Ioannes, Iacobus, et Andreas, Philippus, et Thomas, Bartholomæus, et Matthæus, Iacobus Alphæi, et Simon Zelotes, et Iudas Iacobi. | ||
| 14 All these were persevering with one mind in prayer with the women, and Mary the mother of Jesus, and with his brethren. | hi omnes erant perseverantes unanimiter in oratione cum mulieribus, et Maria matre Iesu, et fratribus eius. | ||
| 15 In those days Peter rising up in the midst of the brethren, said: (now the number of persons together was about an hundred and twenty:) | In diebus illis exurgens Petrus in medio fratrum dixit (erat autem turba hominum simul, fere centum viginti.) | Peter, rising up, &c. Peter, says S. Chrys.[2] on this place, who was prince, or chief of the apostolical college, who had authority over them all, who by his place and dignity, might, without them, have chosen, and appointed a new apostle to succeed Judas, (Christ having said to him, confirm thy brethren, ) &c. yet he consults them. Wi. — Here Peter acts and ordains in virtue of his supremacy, and the other apostles agree to his appointment. | |
| 16 Men, brethren, the scripture must needs be fulfilled, which the Holy Ghost spoke before by the mouth of David concerning Judas, who was the leader of them that apprehended Jesus: | Viri fratres, oportet impleri Scripturam, quam prædixit Spiritus sanctus per os David de Iuda, qui fuit dux eorum, qui comprehenderunt Iesum: | ||
| 17 Who was numbered with us, and had obtained part of this ministry. | qui connumeratus erat in nobis, et sortitus est sortem ministerii huius. | ||
| 18 And he indeed hath possessed a field of the reward of iniquity, and being hanged, burst asunder in the midst: and all his bowels gushed out. | Et hic quidem possedit agrum de mercede iniquitatis, et suspensus crepuit medius: et diffusa sunt omnia viscera eius. | Possessed a field. Judas is here said to have done, what was done by others, with the thirty pieces of money, the reward of his iniquity. And being hanged, that is, as S. Matt. says, (c. xxvii. 5.) having hanged himself, he burst asunder. The Greek has it, falling headlong, [3] as perhaps he did, by the judgment of God, from the place or tree where he hanged himself. Wi. — Judas did not possess the potter's field, but he furnished the price to buy it, giving back the thirty pieces of silver. Menochius. — We often say in common, that we have done what happens in consequence of any action of ours, though it was not in our first intention. Calmet. | |
| 19 And it became known to all the inhabitants of Jerusalem: so that the same field was called in their tongue, Haceldama, that is to say, The field of blood. | Et notum factum est omnibus habitantibus Ierusalem, ita ut appellaretur ager ille, lingua eorum, Haceldama, hoc est, ager sanguinis. | ||
| 20 For it is written in the book of Psalms: Let their habitation become desolate, and let there be none to dwell therein. And his bishopric let another take. | Scriptum est enim in libro Psalmorum: Fiat commoratio eorum deserta, et non sit qui inhabitet in ea: et episcopatum eius accipiat alter. | His bishoprick. The words were prophetically spoken in the Psalms, of the traitor Judas. Wi. — Let their habitation. In some MS. copies, in both Greek and Syriac, we read his. In the Psalms, the text was written against the Jews, the persecutors of Christ in general; but in this place, Peter applies it to Judas in particular. Estius in dif. loca. | |
| 21 Wherefore of these men who have companied with us all the time that the Lord Jesus came in and went out among us, | Oportet ergo ex his viris, qui nobiscum sunt congregati in omni tempore, quo intravit et exivit inter nos Dominus Iesus, | Came in, and went out among us. That is, conversed with us. Wi. | |
| 22 Beginning from the baptism of John, until the day wherein he was taken up from us, one of these must be made a witness with us of his resurrection. | incipiens a baptismate Ioannis usque in diem, qua assumptus est a nobis, testem resurrectionis eius nobiscum fieri unum ex istis. | ||
| 23 And they appointed two, Joseph, called Barsabas, who was surnamed Justus, and Matthias. | Et statuerunt duos, Ioseph, qui vocabatur Barsabas, qui cognominatus est Iustus: et Mathiam. | ||
| 24 And praying, they said: Thou, Lord, who knowest the hearts of all men, shew whether of these two thou hast chosen, | Et orantes dixerunt: Tu Domine, qui corda nosti omnium, ostende, quem elegeris ex his duobus unum | ||
| 25 To take the place of this ministry and apostleship, from which Judas hath by transgression fallen, that he might go to his own place. | accipere locum ministerii huius, et apostolatus, de quo prævaricatus est Iudas ut abiret in locum suum. | To his own place of perdition, which he brought himself to. Wi. | |
| 26 And they gave them lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles. | Et dederunt sortes eis, et cecidit sors super Mathiam, et annumeratus est cum undecim Apostolis. | And he gave them lots, which they might lawfully do, when they knew that both of them were fit, and every way qualified for the office. Wi. — Lots. This method of deciding the election of ministers by lots, is one of those extraordinary methods which was inspired by God; but can seldom or ever be imitated. Where both candidates appeared equally worthy, as in the present case, and human judgment cannot determine which is to be preferred, it cannot be said that it was wrong to decide it by lots. Thus were avoided any of the evil consequences which might have happened by one party being preferred before the other. S. Augustin observes, that in a doubtful case, where neither part is bad, to decide by lots is not in itself wrong. Sors enim non aliquid mali est, sed res est in dubitatione humana divinam indicans voluntatem. In Psalm xxx. A. |
Footnotes: Acts of the Apostles 1
Acts of the Apostles 2:40
| 1 And when the days of the Pentecost were accomplished, they were all together in one place: | Et cum complerentur dies Pentecostes, erant omnes pariter in eodem loco: | Altogether in one [1] place. The Greek signifies, were all of one mind. Wi. | |
| 2 And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting. | et factus est repente de cælo sonus, tamquam advenientis spiritus vehementis, et replevit totam domum ubi erant sedentes. | A sound, &c. Perhaps this was a kind of thunder, accompanied with a great wind, which filled with terror and awe the whole company, and disposed them to receive the gift of heaven with humility and fervour. This noise appears to have been heard over a great part of the city, and to have gathered together a great crowd, who came to learn the cause. This noise and wind were symbols of the divinity. It was thus also that formerly on Mount Sinai, thunder and lightning, the dark cloud, the smoking mountain, &c. marked the majesty of God. Calmet. — Jesus Christ, our Pasch, to answer perfectly the figure, was offered on the day of the great Jewish passover; so fifty days after, for accomplishing the like figure of the law given on Mount Sinai, He sent down the Holy Ghost on the day of their Pentecost, which meaneth fifty. But our feasts, as S. Augustin remarks, besides the remembrance of benefits past, contain great mysteries also of the life to come. Ep. cxix. c. 16. | |
| 3 And there appeared to them parted tongues as it were of fire, and it sat upon every one of them: | Et apparuerunt illis dispertitæ linguæ tamquam ignis, seditque supra singulos eorum: | Tongues . . . of fire. The Hebrews use the name tongue, for almost any thing pointed. Thus they say, a tongue of the earth, for a promontory. Josue xv. 5. A fiery tongue for a flame in shape of a tongue. Isa. v. 24. The expression, therefore, in this place, may mean noting more than sparks, or rather flames, which appeared above all who were in the house. — Sed et Latinis quod extremum et acutum est lingua dicitur, quare scopulos summos & invios linguas dixit Cæsar. P. — By the fiery tongues is signified the efficacy of the apostles' preaching, and the gift of tongues bestowed upon them. M. | |
| 4 And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak. | et repleti sunt omnes Spiritu sancto, et cœperunt loqui variis linguis, prout Spiritus sanctus dabat eloqui illis. | Began to speak divers tongues. Perhaps the apostles spoke only their own tongue, and the miracle consisted in each one's understanding it as if they spoke it in his language. S. Greg. Nazianzen. orat. xliv. — But S. Augustin and most others, understand the text literally; though the apostles had not this gift on all occasions, nor on all subjects, and therefore sometimes stood in need of interpreters. Vide S. Aug. in Psalm xvii. Expos. 2. and Serm. 188. — The same Father observes, that the conversion of all nations to the Church, and their being united in one faith, all having one language or confession, is a perpetuation of the same miracle in the Church. | |
| 5 Now there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven. | Erant autem in Ierusalem habitantes Iudæi, viri religiosi ex omni natione, quæ sub cælo est. | ||
| 6 And when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue. | Facta autem hac voce, convenit multitudo, et mente confusa est, quoniam audiebat unusquisque lingua sua illos loquentes. | ||
| 7 And they were all amazed, and wondered, saying: Behold, are not all these, that speak, Galileans? | Stupebant autem omnes, et mirabantur, dicentes: Nonne ecce omnes isti, qui loquuntur, Galilæi sunt, | ||
| 8 And how have we heard, every man our own tongue wherein we were born? | et quomodo nos audivimus unusquisque linguam nostram, in qua nati sumus? | ||
| 9 Parthians, and Medes, and Elamites, and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, | Parthi, et Medi, et Ælamitæ, et qui habitant Mespotamiam, Iudæam, et Cappadociam, Pontum, et Asiam, | ||
| 10 Phrygia, and Pamphylia, Egypt, and the parts of Libya about Cyrene, and strangers of Rome, | Phrygiam, et Pamphyliam, Ægyptum, et partes Libyæ, quæ est circa Cyrenen, et advenæ Romani, | ||
| 11 Jews also, and proselytes, Cretes, and Arabians: we have heard them speak in our own tongues the wonderful works of God. | Iudæi quoque, et Proselyti, Cretes, et Arabes: audivimus eos loquentes nostris linguis magnalia Dei. | ||
| 12 And they were all astonished, and wondered, saying one to another: What meaneth this? | Stupebant autem omnes, et mirabantur ad invicem dicentes: Quidnam vult hoc esse? | ||
| 13 But others mocking, said: These men are full of new wine. | Alii autem irridentes dicebant: Quia musto pleni sunt isti. | ||
| 14 But Peter standing up with the eleven, lifted up his voice, and spoke to them: Ye men of Judea, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words. | Stans autem Petrus cum undecim levavit vocem suam, et locutus est eis: Viri Iudæi, et qui habitatis Ierusalem universi, hoc vobis notum sit, et auribus percipite verba mea. | But Peter standing up, &c. A wonderful change which the Holy Ghost, at his coming, in a moment wrought in the apostles, as we see in the person of S. Peter, who before, when questioned by a silly girl, denied his master, now he values not all the Sanhedrim of the Scribes, Pharisees, and magistrates; he boldly and publicly charges them with the murder of Jesus, their Lord, and their Christ. v. 36. Wi. — As the prince of the apostolic college, and head of the Church, under Jesus Christ, hence Peter speaks in the name of the other apostles also, gives an account of the miracle, and promulgates the evangelical law. M. — Newly replenished with all knowledge and fortitude, and full of the holy Spirit, he here maketh his first sermon. B. | |
| 15 For these are not drunk, as you suppose, seeing it is but the third hour of the day: | Non enim, sicut vos æstimatis, hi ebrii sunt, cum sit hora diei tertia: | About nine in the morning. On festival days, the Jews did not eat till the morning devotions were finished, about mid-day. V. | |
| 16 But this is that which was spoken of by the prophet Joel: | sed hoc est, quod dictum est per prophetam Ioel: | ||
| 17 And it shall come to pass, in the last days, (saith the Lord,) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. | Et erit in novissimis diebus (dicit Dominus) effundam de Spiritu meo super omnem carnem: et prophetabunt filii vestri, et filiæ vestræ, et iuvenes vestri visiones videbunt, et seniores vestri somnia somniabunt. | In the last days, or the latter days, meaning the time of the Messias, I will pour out my Spirit upon all flesh, that is, all persons. See Joel ii. 28. Wi. | |
| 18 And upon my servants indeed, and upon my handmaids will I pour out in those days of my spirit, and they shall prophesy. | Et quidem super servos meos, et super ancillas meas in diebus illis effundam de Spiritu meo, et prophetabunt: | ||
| 19 And I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke. | et dabo prodigia in cælo sursum, et signa in terra deorsum, sanguinem, et ignem, et vaporem fumi: | I will shew wonders, &c. These prodigies are commonly expounded of those that shall forerun the last day; or of the prognostics of the destruction of Jerusalem, which was a figure of the destruction of the world. Wi. — Blood, fire, &c. These prodigies were accomplished at our Saviour's death, or before the destruction of Jerusalem. We must not expect in these prophecies, where the descriptions are so grand, pathetic, and hyperbolical, to find that the accomplishment of them is literal, and precisely according to terms. The sun shall suffer an eclipse, the moon turn red, like blood, &c. Calmet. | |
| 20 The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord come. | Sol convertetur in tenebras, et luna in sanguinem, antequam veniat dies Domini magnus et manifestus. | ||
| 21 And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved. | Et erit: omnis, quicumque invocaverit nomen Domini, salvus erit. | ||
| 22 Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you, as you also know: | Viri Israelitæ, audite verba hæc: Iesum Nazarenum, virum approbatum a Deo in vobis, virtutibus, et prodigiis, et signis, quæ fecit Deus per illum in medio vestri, sicut et vos scitis: | Jesus, . . . a man, who suffered as man, though he was both God and man. — Delivered by the determinate decree, or counsel; to wit, by that eternal decree, that the Son of God should become man. He mentions this decree, and foreknowledge of God, to signify that Christ suffered not by chance, nor unwillingly, but what God, and he as God, had decreed. Wi. — By the determinate, &c. God delivered up his Son; and his Son delivered up himself, for the love of us, and for the sake of our salvation: and so Christ's being delivered up was holy, and was God's own determination. But they who betrayed and crucified him, did wickedly, following therein their own malice, and the instigation of the devil; not the will and determination of God, who was by no means the author of their wickedness; though he permitted it; because he could, and did draw out of it so great a good, viz. the salvation of man. Ch. | |
| 23 This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain. | hunc definito consilio, et præscientia Dei traditum, per manus iniquorum affligentes interemistis: | ||
| 24 Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it. | quem Deus suscitavit, solutis doloribus inferni, iuxta quod impossibile erat teneri illum ab eo. | Having loosed the sorrows [2] of hell, &c. In the ordinary Greek copies, of death. As to the sense of this place, 1. It is certain Christ suffered the pains and pangs of a violent death. 2. That his soul suffered no pains after death, nor in any place called hell. 3. We believe, as in the Apostles' Creed, that his blessed soul descended into hell, that is, to that place in the inferior parts of the earth, (Ephes. iv. 9.) which we commonly call Limbus Patrum, not to suffer, but to free the souls of the just from thence. — As it was impossible he should be held there, either by death, or hell, his soul being always united to the divine person: and his rising again being foretold in the Psalms, in the words here cited. Wi. — Having overcome the grievous pains of death, and all the power of hell. Ch. — Not that Jesus suffered any thing after his death; that was impossible. But these pains were loosed in his regard, because he was preserved from them, as the bird is preserved from the nets of the fowlers, which are broken before it is taken in them. S. Aug. ep. ad. Olimp. xcv. — Moreover he loosed others of those pains. Idem, l. xii, c. 13. de Gen. ad lit. | |
| 25 For David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved. | David enim dicit in eum: Providebam Dominum in conspectu meo semper: quoniam a dextris est mihi ne commovear: | ||
| 26 For this my heart hath been glad, and my tongue hath rejoiced: moreover my flesh also shall rest in hope. | Propter hoc lætatum est cor meum, et exultavit lingua mea, insuper et caro mea requiescet in spe: | ||
| 27 Because thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption. | Quoniam non derelinques animam meam in inferno, nec dabis Sanctum tuum videre corruptionem. | Thou wilt not leave [3] my soul in hell. This is also the Prot. translation; and the manner in which Beza translates it, is both very false and ridiculous, thou shalt not leave my carcass in the grave. For allowing that the Latin and Greek word, which is here translated hell, may signify sometimes, the grave; yet no excuse can be made for putting carcass, where the Greek, as well as Latin, signifies the soul. And for the doctrine of Christ's descending into hell, even the learned Dr. Pearson on the Creed, observes with Catholics, that the article of the creed, wherein we say, he descended into hell, cannot be the same as to say, his body descended into the grave, because in the foregoing words we profess that he was dead and buried. Wi. — Beza plainly confesseth that he translateth the text thus: Thou shalt not leave my carcass in the grave, against the doctrine of purgatory, and Christ's descending into hell, although he alloweth, that most of the ancient Fathers were in that error. Thus opposing himself to plain Scripture and to the ancient Fathers, perverting the former, and contemning the latter, to overthrow an article of the apostles' creed. He descended into hell. New Test. in 1556. | |
| 28 Thou hast made known to me the ways of life: thou shalt make me full of joy with thy countenance. | Notas mihi fecisti vias vitæ: et replebis me iucunditate cum facie tua. | ||
| 29 Ye men, brethren, let me freely speak to you of the patriarch David; that he died, and was buried; and his sepulchre is with us to this present day. | Viri fratres, liceat audenter dicere ad vos de patriarcha David quoniam defunctus est, et sepultus: et sepulchrum eius est apud nos usque in hodiernum diem. | ||
| 30 Whereas therefore he was a prophet, and knew that God hath sworn to him with an oath, that of the fruit of his loins one should sit upon his throne. | Propheta igitur cum esset, et sciret quia iureiurando iurasset illi Deus de fructu lumbi eius sedere super sedem eius: | ||
| 31 Foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell, neither did his flesh see corruption. | providens locutus est de resurrectione Christi, quia neque derelictus est in inferno, neque caro eius vidit corruptionem. | Foreseeing he (David) spoke of the resurrection of Christ. S. Peter shews them that the prophetical words of the Psalm, agree not to David in person, he being dead, and his body having remained in the grave, without rising from the dead. Wi. | |
| 32 This Jesus hath God raised again, whereof all we are witnesses. | Hunc Iesum resuscitavit Deus, cuius omnes nos testes sumus. | ||
| 33 Being exalted therefore by the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear. | Dextera igitur Dei exaltatus, et promissione Spiritus sancti accepta a Patre, effudit hunc, quem vos videtis, et auditis. | He hath poured forth this, which we see, and hear, by the effects, by the noise, as it were of thunder, by our speaking languages, &c. Wi. — It does not appear that the holy Spirit was visible to the multitude, whom S. Peter addressed. But they perceived sensible marks of his presence, in the great noise, which had called them together, and the divers tongues spoken by illiterate men, who had never studied. A. | |
| 34 For David ascended not into heaven; but he himself said: The Lord said to my Lord, sit thou on my right hand, | Non enim David ascendit in cælum: dixit autem ipse: Dixit Dominus Domino meo, sede a dextris meis | ||
| 35 Until I make thy enemies thy footstool. | donec ponam inimicos tuos scabellum pedum tuorum. | ||
| 36 Therefore let all the house of Israel know most certainly, that God hath made both Lord and Christ, this same Jesus, whom you have crucified. | Certissime sciat ergo omnis domus Israel, quia et Dominum eum, et Christum fecit Deus, hunc Iesum, quem vos crucifixistis. | ||
| 37 Now when they had heard these things, they had compunction in their heart, and said to Peter, and to the rest of the apostles: What shall we do, men and brethren? | His autem auditis, compuncti sunt corde, et dixerunt ad Petrum, et ad reliquos Apostolos: Quid faciemus, viri fratres? | They had compunction in their heart, with sorrow for their sins, especially against their Messias. Wi. | |
| 38 But Peter said to them: Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost. | Petrus vero ad illos: Pœnitentiam (inquit) agite, et baptizetur unusquisque vestrum in nomine Iesu Christi in remissionem peccatorum vestrorum: et accipietis donum Spiritus sancti. | Be baptized: believing and making profession to believe, and hope for salvation, by the merits of Jesus Christ. Thus you shall receive the gift of the Holy Ghost, the grace of God, and perhaps those other gifts of speaking with tongues, working miracles, &c. Wi. — The gift of the Holy Ghost. That is, justifying grace, which is infused in our hearts by the laver of regeneration. The exterior gifts of the Holy Ghost, the gift of tongues, of miracles, prophecy, &c. were, in the beginning of the Church, more regularly the consequences of confirmation or imposition of hands. Calmet. | |
| 39 For the promise is to you, and to your children, and to all that are far off, whomsoever the Lord our God shall call. | Vobis enim est repromissio, et filiis vestris, et omnibus, qui longe sunt, quoscumque advocaverit Dominus Deus noster. | The promise is to you. The good tidings of salvation were first announced to the Jew, then to the Gentile; first to the domestics, then to the strangers, who are far off. It is rather singular, that S. Peter, after here so clearly shewing that the Gentiles are called to the faith, should afterwards have made such objections to go to baptize Cornelius, because he was a Gentile. This can only be reconciled, by supposing, he did not know distinctly the time nor the manner of their vocation. Calmet. | |
| 40 And with very many other words did he testify and exhort them, saying: Save yourselves from this perverse generation. | Aliis etiam verbis plurimis testificatus est, et exhortabatur eos, dicens: Salvamini a generatione ista prava. | And with a great many other words did he testify and exhort them. S. Luke only gives an abridgment of those exhortations, which S. Peter, and the apostles frequently gave to all the people. S. Peter, as S. Chrys. observes, and as we see in these Acts, was the mouth of all the rest. And on this first day of Pentecost, about three thousand were converted. Wi. | |
| 41 They therefore that received his word, were baptized; and there were added in that day about three thousand souls. | Qui ergo receperunt sermonem eius, baptizati sunt: et appositæ sunt in die illa animæ circiter tria millia. | ||
| 42 And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers. | Erant autem perseverantes in doctrina Apostolorum, et communicatione fractionis panis, et orationibus. | In the communication of the breaking of bread, by which some understand their ordinary meals, and eating together; others, of the celestial bread of the holy Sacrament, του αρτου , panis illius, scilicet Eucharistiæ. The Eucharist is called both by S. Luke and S. Paul, the breaking of bread. M. in v. 42. and 46. — In the Syriac, for αρτου , is a term that means Eucharist, both here and in Acts xx. as the learned Joannes Harlemius remarks in Indice Bibliorum. — S. Luke also gives here some account of the manner of living of these first Christians. 1. They were together, united in perfect charity. 2. They were frequently in the temple, and praying together. 3. They had all possessions in common. 4. They went from house to house to convert souls, taking the food they found with joy, and simplicity of heart, their number daily increasing. 5. S. Luke says they were in favour, and esteemed by all the people. 6. The apostles did many prodigies and miracles, to confirm their doctrine, which struck others with great terror and horror for their past lives. Wi. | |
| 43 And fear came upon every soul: many wonders also and signs were done by the apostles in Jerusalem, and there was great fear in all. | Fiebat autem omni animæ timor: multa quoque prodigia, et signa per Apostolos in Ierusalem fiebant, et metus erat magnus in universis. | ||
| 44 And all they that believed, were together, and had all things common. | Omnes etiam, qui credebant, erant pariter, et habebant omnia communia. | This living in common is not a precept for all Christians, but a life of perfection and counsel, for such as are called to it by heaven. See S. Augustin in Psalm cxii. and ep. cix. the practice of which is a striking proof of the one true Church, which has come down from the apostles. | |
| 45 Their possessions and goods they sold, and divided them to all, according as every one had need. | Possessiones et substantias vendebant, et dividebant illa omnibus, prout cuique opus erat. | ||
| 46 And continuing daily with one accord in the temple, and breaking bread from house to house, they took their meat with gladness and simplicity of heart; | Quotidie quoque perdurantes unanimiter in templo, et frangentes circa domos panem, sumebant cibum cum exultatione, et simplicitate cordis, | In the temple. Although by the death of our Saviour, the ceremonies and sacrifices were abrogated, and the new alliance had succeeded to the old, still it was not in the design of God, that the faithful should separated themselves from the rest of the Jews, or entirely give up the observances of the law. They continued to observe them, as long as the utility of the Church required it, but they observed them not as Jews. Thus they avoided giving scandal to the weak, and driving them from submitting to the doctrines of the Church. They disposed them insensibly to a more pure and spiritual worship. S. Chrys. in Act. hom. vii. — This was burying the synagogue with honour. | |
| 47 Praising God, and having favour with all the people. And the Lord increased daily together such as should be saved. | collaudantes Deum, et habentes gratiam ad omnem plebem. Dominus autem augebat qui salvi fierent quotidie in idipsum. | More and more he added daily to the Church, as it is clearly expressed in the Greek, προσετιθει τη εκκλησια , that we may see the visible propagation and increase of the same. We may here, and throughout the whole book, observe a visible society of men joined in Christ, which visible society may be traced through ecclesiastical history, down to our days, and which will continue, in virtue of Christ's promise, to the end of time, as the point of union, by which the true disciples of Jesus Christ are to be connected together in one body, and one spirit; "one Lord, one faith, one baptism." Eph. iv. 5. This book can shew the true Church ever visible, and ever speaking with authority to all that do not willingly shut their eyes, as plainly as the gospel doth shew the true Christ. "Every where the Church proclaims the truth; she is the candlestick, with the seven lamps (Exod. xxv.); bearing the light of Christ, επταμυκος ," says S. Irenæus; which light nothing can obscure. Hence S. Chrysostom says, "sooner shall the sun be extinguished, than the Church be obscured;" ευκολιοτερον τον ηλιον σβεσθηναι, η την εκκλησιαν αφανισθηναι . |