#Cerinthian

[daily-rayless]

Artemis.

[romancatholicreflections]

27th December >> Daily Reflection/Commentary on Today’s Mass Readings (1 John 1:1-4 & John 20:2-8) for the Feast of Saint John Apostle and Evangelist

Saint John Apostle – Commentary on the day’s Scripture readings

Today, on this feast of St John the Evangelist, we begin reading from the First Letter of John and will continue to do so until January 11.

FIRST READING (1 John 1:1-4)

The first four verses (1:1-4), which are today’s reading, form an Introduction to the letter.

Already at this early stage in the Church there were those who could not accept that the Son of God could have taken on a genuinely human body. In a mistaken zeal for the spiritual, they condemned everything material as evil and so they held that the humanity of Jesus could only be a mirage, an appearance. To be fully united with God meant to withdraw as much as possible from everything material.

The people who held such views were known as Gnostics and, because they are such a concern of the author of this Letter, we might list some of their main ideas:

1, The human body, which is matter, is evil. It is to be contrasted with God, who is totally spirit and therefore good.

2, Salvation is escape from the body, achieved not by faith in Christ but by special knowledge. The Greek word for knowledge is gnosis, and hence their name.

3, Christ’s true humanity was denied in two ways: a, some said that Christ only seemed to have a human body, a view called Docetism, from the Greek dokeo, meaning ‘to seem’; and b, others said that the divine Christ joined the man Jesus at Baptism and left him before he died, a view called Cerinthianism, after its most prominent spokesman, Cerinthus. It is this second version that we meet in 1 John 1:1; 2:22; 4:2-3.

4, Since the body was considered evil, it was to be treated harshly. This ascetic form of Gnosticism is the background to part of the letter to the Colossians (2:21-23).

5, Paradoxically, this dualism also led to licentious behaviour. The reasoning was that, since matter – and not the breaking of God’s law (1 Jn 3:4) – was considered evil, breaking his law was of no moral consequence.

The Gnosticism addressed in the New Testament was an earlier form of the heresy, not the intricately developed system of the 2nd and 3rd centuries. Mention of Gnosticism can be found in John’s letters, Colossians, 1 and 2 Timothy, Titus and 2 Peter, perhaps in 1 Corinthians.

The writings of John are a total rejection of this position. The Word not only became a human being, John, in his Prologue, says provocatively that the Word was “made flesh”. He fully entered into our material condition, blessed it and sanctified it.

And in today’s reading too he emphasises contact with a real, bodily Jesus. Although the Word “has existed since the beginning”, what “we have heard, we have seen with our own eyes, what we have touched with our hands. (Similarly after the Resurrection, Jesus invites the sceptical Thomas to touch and feel him. “Put your finger here and look at my hands; stretch out your hand and put it in my side.”)

And it is this physical, truly human, touchable Jesus that the Church proclaims. Over the ages, there has always been in the Church the tendency to withdraw from the material. In particular, there have been many problems with the human body and its sexual functions and even today, as Christians, we may feel awkward or embarrassed to speak about these things especially in a religious context.

Everything that God made is good. And as one medieval mystic liked to say, Every created thing is a Word of God. To those who can see, every created thing, living or inanimate, speaks of God and the Creator. Few poets have expressed this as well as the English Jesuit, Gerard Manley Hopkins. “There lives the dearest freshness deep down things” and “The world is charged with the grandeur of God”.

This has all been affirmed by the Incarnation, by the infinite Son of God sharing our bodily human nature and all its functions.

And that Word is life in the sense of being the source of all real living, not just existing. In John’s gospel we read, “I have come that they may have life, life in its fullness” (John 10:10). This sharing of life is an idea most central to John’s spirituality. Union between all Christians results from common life shared by Christ between each Christian and God. It is that fellowship (a lovely word) expressing a close union of the believer with Christ (we think of the vine and the fruit-bearing branches) as well as communion with the Father and with all fellow-Christians.

Today’s passage presents a striking parallel to the prologue of John (Jn 1:1-18) but, whereas in the gospel passage the emphasis is more on Jesus as the pre-existent Word, here it is on the apostles’ witness to the ‘fleshiness’ and the ‘touchability’ of the Jesus they knew. In the best sense of the words, Jesus was a ‘real man’.

GOSPEL (John 20:2-8)

The Gospel tells us that John was the brother of James and the son of Zebedee. He and his brother were among the first to be called (together with Peter and Andrew) by Jesus. John, with Peter and James, were particularly close to Jesus and were privileged to experience the Transfiguration, the raising of the daughter of Jairus and the agony in the garden.

To John also is attributed the authorship of the Gospel which bears his name as well as the Book of Revelation (Apocalypse) and three Letters (John 1,2 and 3). He is often identified as the “beloved disciple”, who is only mentioned in the Gospel of John. Tradition says that John died a natural death at a great age in Ephesus (on the west coast of modern Turkey).

Today’s Gospel describes the scene where Peter and the “beloved disciple” rush to the tomb of Jesus after being told by Mary Magdalen that the body is no longer there. Although the “beloved disciple” got there first, he deferred to Peter who went in first and saw the burial cloths. One of them – the piece that was wrapped around the face – was rolled up in a separate place. When the “beloved disciple” went in, “he saw and he believed.” In other words, he understood the significance of the cloth and he knew that his Lord had risen.

Later, the Risen Jesus will say to Thomas, “Bless are those who have not seen and have learnt to believe.” Here the disciple did not see the physical Jesus. Nevertheless, on the basis of what he did see, he believed.

The question is: what exactly did he see? What he saw was that the cloth which had covered Jesus’ head was not with the rest of the burial cloths but rolled up in a separate place. Why should that trigger his conviction that the Lord had risen? The book of Exodus (chapter 34) describes how Moses, after coming down from the mountain and conversing with God, was so radiant with light that people were afraid to approach him. And so, he put a veil to cover his face. But “whenever Moses entered the presence of the Lord to converse with him, he removed the veil until he came out again. On coming out, he would tell the Israelites all that had been commanded. Then the Israelites would see that the skin of Moses’ face was radiant; so he would again put the veil over his face until he went in to converse with the Lord” (Exod 34:34-35).

Now some believe that the word ‘veil’ used in John is a Greek translation of the word in Hebrew used about Moses. In other words, the veil covering the face of the dead Jesus is now no longer needed because he has gone face to face with his Father. This veil was the humanity of Jesus which enabled us to look at our God. Jesus now has a new human body – his Church. And that was what led to the “beloved disciple’s” conviction that his Master had risen to new life.

For some commentators, the “beloved disciple” is not actually John but represents any person who has totally committed himself or herself to the following of Jesus, anyone who deeply believes and anyone who is passionately fond of Jesus. At times, as in today’s Gospel, the faith of the “beloved disciple” is shown as surpassing that of Peter. While the disciples we know of had fled after the arrest of Christ, it is the “beloved disciple” who stands with the Mother of Jesus at the foot of the cross.

Nevertheless, John as the author of the Fourth Gospel and the three letters attributed to his name, reveals a depth of faith and insight into the meaning of Christ’s life, death and resurrection that borders on the mystical and clearly reveals a faith of extraordinary depth. It is a faith and insight we can pray to have for ourselves.

[pamphletstoinspire]

THE  SECOND EPISTLE OF ST. John, THE APOSTLE - From The Latin Vulgate Bible

Chapter 1

PREFACE.

The Second and Third Epistles of St. John were not at first received as canonical by all Churches. See Eusebuis and St. Jerome, in Catalogo, and Tillemont, art. 9, on St. John, p. 349. The style sufficiently shews they were written by St. John the evangelist. The time and place whence they were written is uncertain. The design in both is to exhort those he writes to, to stand firm in the faith of Christ against all seducing heretics, to love one another, &c. (Witham) --- But though these last two Epistles of the beloved apostle were frequently contested till the fourth or fifth century, from that period they have been regularly received; and even during the first ages[centuries], they were frequently cited by many of the holy Fathers as Catholic Scripture. This short Epistle may still be divided into two parts. The first, a congratulation to the lady he styles Elect, in which he felicitates her on account of the faith and virtue he had discovered in some of her children. He exhorts both them and their mother to be more and more confirmed in charity, as the essential and fundamental precept of Christianity, and of which the unequivocal mark is the observance of the other commandments. This part is from the beginning to ver. 6, inclusive. The second, which begins with ver. 7, and continues to the end, is to put them on their guard against the errors of Simon, of Cerinthus, of the Gnostics, and of Basilides, and prescribes the manner how they are to behave themselves towards these seducers. Though the time and place be uncertain, there is some appearance that it was written from Ephesus, when the apostle governed this Church and all the others of Asia[Asia Minor].

Chapter 1

He recommends walking in truth, loving one another, and to beware of false teachers.

1 The ancient, to the lady Elect, and her children, whom I love in the truth, and not I only, but also all they who have known the truth,

Notes & Commentary:

Ver. 1. The ancient priest, or bishop. See 1 Peter v. 1. --- To the lady Elect. Some conjecture that elect might be the name of a family, or of a particular church; but the common opinion is, that it was the proper name of a virtuous lady. --- Whom I love in truth, with a sincere Christian charity as well as her children. By reason of the truth, or the true faith, that abideth in us. (Witham)

2 For the sake of the truth, which abideth in us, and shall be with us for ever.

Ver. 2. No explanation given.

3 Grace, mercy, and peace be with you, from God the Father, and from Christ Jesus, the Son of the Father, in truth, and charity.

Ver. 3. No explanation given.

4 I was exceeding glad, that I found of thy children walking in truth, as we have received a commandment from the Father.

Ver. 4. No explanation given.

5 And now I beseech thee, lady, not as writing a new commandment to thee, but that which we have had from the beginning, that we love one another.

Ver. 5. No explanation given.

6 And this is charity, that we walk according to his commandments. For this is the commandment, that as you have heard from the beginning, you should walk in it:

Ver. 6. This is the rule of a Christian and Catholic to walk in that faith and worship which he hath received from the beginning, and which we now call according to the Scriptures, the tradition of the apostles. Thus shall the faithful avoid seducers that start up in every age, teaching new doctrines. (Bristow)

7 For many seducers are gone out into the world, who confess not that Jesus Christ is come in the flesh: this is a seducer and an antichrist.

Ver. 7. Many seducers are gone out into the world; antichrists, who confess not Christ to have come in the flesh. These were the disciples of Simon the magician, the Cerinthians, Ebionites, &c. See 1 John ii. 18. (Witham)

8 Look to yourselves, that you lose not the things which you have wrought: but that you may receive a full reward.

9 Every one who recedeth, and continueth not in the doctrine of Christ, hath not God: he that continueth in the doctrine, he hath both the Father and the Son.

Ver. 8-9. We here see the reward for adhering to the Catholic faith, and the condemnation for revolting from the received truth. The apostles, and their lawful successors in the ministry, determine the true doctrine in points which innovators call into controversy, which being once done and declared to the faithful, they need no other mark to know a false teacher, but that he cometh with another doctrine than that which has been delivered.

10 If any man come to you, and bring not this doctrine, receive him not into the house, nor say to him, Hail.

Ver. 10. Nor say to him, Hail; or peace be to you, God speed you, all hail; or use any form of saluting him, as you would a friend, much less receive or entertain him in your house: this admonition is in general to forewarn persons of the dangers which may arise from a familiarity with heretics, and such as teach evil doctrine. But by this is not forbidden civility, kindness, and a sincere charity for all men, by which we ought to wish and pray for the eternal salvation of every one. I translate Ave by peace be to you, because this was the usual salutation among the Jews, and in those times, as we see in Luke xxiv. and John xx.

11 For he that saith to him, Hail, communicateth with his wicked works.

Ver. 11. No explanation given.

12 Having more things to write unto you, I would not by paper and ink: for I hope that I shall be with you, and speak face to face: that your joy may be full.

Ver. 12. No explanation given.

13 The children of thy sister Elect salute thee.

Ver. 13. No explanation given.

[hobbitsetal]

2:18-19

Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. 19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. 20 But you have been anointed by the Holy One, and you all have knowledge.

[i promise not to denounce all popes as antichrists...]

Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. 

[i’m delighted because i figured out again how to access all the commentators for a single verse on studylight.org. so let’s start with Adam Clarke!

“Who is this αντιχριστος antichrist? Is he the Emperor Domitian, the Gnostics, Nicolaitans, Nazareans, Cerinthians, Romish pontiffs, etc., etc.! Ans. Any person, thing, doctrine, system of religion, polity, etc., which is opposed to Christ, and to the spirit and spread of his Gospel, is antichrist.”

that seems like a fair interpretation. he also quotes Matthew 24, particularly verses 11 and 24: “And many false prophets will arise and lead many astray.”  “For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect.”

Barnes also points out that “The word “antichrist” occurs in the New Testament only in these Epistles of John, 1 John 2:18, 1 John 2:22; 1 John 4:3; 2 John 1:7.”

Barnes also does a better job of interpreting “antichrist”, because he uses John himself to interpret the meaning: “1 John 2:22, “who is a liar, but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.” 1 John 4:3, “and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; and this is that spirit of antichrist.” 2 John 1:7, “for many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.”” so, what Clarke said, but explained and exegeted better.

Coffman and Barnes also go into more detail on the “last times” bits of the verse. Christ told the apostles that false teachers would arise as a sign of end times; John seems to have taken the false teachers of his time as a fulfillment of that prophecy.  i don’t like Coffman’s interpretations of this verse, though; he’s calling the translation into question and jumping through a few hoops to make his version sound better, so let’s ignore him. (the rest of the commentators agree that this letter was written after the destruction of Jerusalem in AD 70; he’s trying to argue that the last hour bit was a warning to the church to flee Jerusalem. i think it’s a heck of a stretch.)

John Gill, on the other hand, seems more solid. on the last hour bit, he argues that it’s not the end times or the destruction of Jerusalem, “but the last hour of the apostolic age. All the apostles were now dead, John was the last of them; perilous times were now coming on, impostors and heretics were rising apace, against which the apostle cautions his little children...”

but ultimately, “the last hour” is not fully explained.]

They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. 

[my bf has a good friend who we all thought was a Christian. a few weeks ago, he admitted that he is, in fact, an atheist. he was a member at a theologically sound church; he’s going to Boyce College, which is affiliated with Southern Seminary (the seminary headed by Dr. Albert Mohler, a brilliant man of faith); he can quote the Gospel to you as thoroughly as a true believer.

but he is not of us, and it’s something that grieves us.

Barnes says “This affirms, without any ambiguity or qualification, that if they had been true Christians they “would” have remained in the church; that is, they would not have apostatized. There could not be a more positive affirmation than that which is implied here, that those who are true Christians will continue to be such; or that the saints will not fall away from grace.”

TRUTH. i believe firmly in the perseverance of the saints--whom God has given to Christ, no man can steal away.

also, Coffman believes that one can lose their salvation, a view i disagree with profoundly. i’m less likely to use his commentaries now.

wrapping up with Barnes, “The statement is so made also as to teach that if any “do” fall away from the church, the fact is full proof that they never had any religion, for if they had had they would have remained steadfast in the church.”

~~~

there’s a lot of comfort to the perseverance of the saints. we are all in the hands of God; the fact that my bf’s friend no longer professes Christ means that a) we know now exactly where he really stands, b) we’re not troubled when he lies or when he’s being an arrogant prat, because we know now that he’s not regenerated. and how shall a sinful man act but sinfully? c) it’s not that his parents should have raised him better, it’s not that if my bf had been a more faithful witness, his friend would have remained true--he was never a Christian. 

he may become a Christian eventually; who knows? this is up to God. we can remain faithful friends, preach the Word to him, and pray.

but we who are of Christ will remain in Christ.]

[pamphletstoinspire]

THE HOLY GOSPEL OF JESUS CHRIST, - THE ACTS OF THE APOSTLES, FROM THE LATIN VULGATE BIBLE

Chapter 11

PREFACE.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end.

Chapter 11

Peter defends his having received the Gentiles into the Church. Many are converted at Antioch.

1 And the apostles and brethren who were in Judea, heard that the Gentiles also had received the word of God.

Notes & Commentary:

Ver. 1. No explanation given.

2 And when Peter was come up to Jerusalem, they who were of the circumcision, disputed against him,

Ver. 2. Disputed against him. St. Epiphanius makes Cerinthus, who was the next heresiarch to Simon Magus, the author of this dispute. He likewise says it was he, who excited the Jews against St. Paul, (Acts xxi.) and that the first Council of Jerusalem was convened to condemn him. (St. Epiphanius, hæres. 28. chap. ii)

3 Saying: Why didst thou go in to men uncircumcised, and didst eat with them?

Ver. 3. And didst eat with them. The Jews looked upon it as a thing altogether abominable, for them to eat with uncircumcised Gentiles; but St. Peter satisfied them, or silenced them by a plain and sincere recital of his vision, and of what happened at the house of Cornelius. (Witham)

4 But Peter began and declared to them the matter in order, saying:

Ver. 4. No explanation given.

5 I was in the city of Joppe praying, and I saw in an ecstasy of mind a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners, and it came even to me.

Ver. 5. No explanation given.

6 Into which looking I considered, and saw four-footed creatures of the earth, and beasts, and creeping things, and fowls of the air:

Ver. 6. No explanation given.

7 And I heard also a voice, saying to me: Arise, Peter, kill and eat.

Ver. 7. No explanation given.

8 And I said: Not so, Lord: for nothing common or unclean hath ever entered into my mouth.

Ver. 8. No explanation given.

9 And the voice answered the second time from heaven: What God hath made clean, call not thou common.

Ver. 9. No explanation given.

10 And this was done three times: and all were taken up again into heaven.

Ver. 10. No explanation given.

11 And behold immediately there were three men come to the house wherein I was, sent to me from Cæsarea.

Ver. 11. No explanation given.

12 And the spirit said to me, that I should go with them, nothing doubting. And these six brethren went with me also, and we entered into the man's house.

Ver. 12. No explanation given.

13 And he told us, how he had seen an Angel in his house, standing and saying to him: Send to Joppe, and call hither Simon, who is surnamed Peter,

Ver. 13. No explanation given.

14 Who shall speak to thee words, whereby thou and all thy house shall be saved.

Ver. 14. No explanation given.

15 And when I had begun to speak, the Holy Ghost fell upon them, as upon us also in the beginning.

Ver. 15. No explanation given.

16 And I remembered the word of the Lord, how he said: John indeed baptized with water, but you shall be baptized with the Holy Ghost.

Ver. 16. No explanation given.

17 If then God gave them the same grace, as to us also who have believed in the Lord Jesus Christ, who was I, that I could withstand God?

Ver. 17. No explanation given.

18 When they had heard these things, they held their peace, and glorified God, saying: God then hath also to the Gentiles given repentance unto life.

Ver. 18. They held their peace, and glorified God, that the gate of salvation was also opened to the Gentiles. (Witham)

19 And they indeed, who had been dispersed, by the persecution that arose on occasion of Stephen, went about as far as Phœnice, and Cyprus, and Antioch, speaking the word to none, but to the Jews only.

Ver. 19. No explanation given.

20 But some of them were men of Cyprus and Cyrene, who, when they had entered into Antioch, spoke also to the Grecians, preaching the Lord Jesus.

Ver. 20. Some of them, at Antioch, spoke also to the Grecians:[1] by which many understand, to the Gentiles, though in most Greek copies we read, to the Hellenists. (Witham)

Note:

Ver. 20. Ad Græcos, pros tous ellenistas, and in some manuscripts ellenas.

21 And the hand of the Lord was with them: and a great number believing, was converted to the Lord.

Ver. 21. No explanation given.

22 And the report of these things came to the ears of the church that was at Jerusalem, and they sent Barnabas as far as Antioch.

Ver. 22. No explanation given.

23 Who when he was come, and had seen the grace of God, rejoiced: and exhorted them all with purpose of heart to continue in the Lord.

Ver. 23. No explanation given.

24 For he was a good man, and full of the Holy Ghost, and of faith. And a great multitude was added to the Lord.

Ver. 24. Multitude was added, as before, (chap. x.) a few were added to the visible Church. Ever since Christ's ascension, this Church has been notoriously seen. Of her ministers, their preaching has been open, their sacraments visible, their discipline visible, their persecutions visible, their wonderful increase visible, and their manifestly divine protection visible, and known to all the world. Whilst all that have separated themselves by schism from this venerable body, have fallen into discredit, and most into complete oblivion. The Catholic Church was the first, and it will be the last.

25 And Barnabas went to Tarsus, to seek Saul: whom, when he had found, he brought to Antioch.

Ver. 25. To seek Saul, who had retired for a while, to his native city, Tarsus. These two remained at Antioch about a year, during which time they reaped a plentiful harvest.

26 And they conversed there in the church a whole year: and they taught a great multitude, so that at Antioch the disciples were first named Christians.

Ver. 26. At Antioch the disciples were first named Christians, when St. Paul and St. Barnabas were preaching there. Before that, they were called the disciples of Jesus, and sometimes Nazarenes, (see Acts xxiv. 5.) or perhaps Galileans. This honourable name of Christians, distinguished them from Gentiles and Jews, and from all heretical sects, who generally had some name from the authors of such sects, as Simonites, Cerinthians, Nicolaits, &c. Of which see St. Epiphanius. The faithful had also after some time the name of Catholics, being taught in the apostles' creed to believe in the Catholic Church. And St. Augustine, in several places, takes notice, that no heretics could ever get themselves called by this name; nor can they to this present. See St. Augustine, de util. credendi. chap. viii.; de vera relig. chap. vii.; cont. epis. fundam. chap. iv. Whosoever is of the true faith of Christ, may justly say, Christian is my name, Catholic my surname: a greater honour, and a greater advantage, than to be of any royal family. (Witham) --- The faithful disciples, believers, &c. as before they were called, now received the name of Christians. It is not certain whether they took the name themselves, or it was given them out of disrespect, by the pagans. Galileans was a term of reproach likewise given to the Christians. St. Peter, in his first epistle, uses the appellation of Christians; but it does not appear that St. Paul ever did in any of his writings. (Calmet, Tirinus, &c.) --- The name of Christian should be common to all the faithful, and all other new names of sectaries abhorred. "If you hear," says St. Jerome, any where such as are said to be of Christ, "not to have their name from Christ, but from some other, as Marcionites, Valentinians, (as now also Lutherans, Calvinists, &c. &c. &c. &c.) know that they belong not to the Church of Christ, but to the synagogue of Antichrist." St. Pacianus, in his letter to Sympronian, says, when heresies had arisen, and endeavoured by diverse names to tear the dove of the Lord and Queen in pieces, the faithful required their surname: hence they who before were called Christians, are now surnamed also Catholics. Christian is my name and Catholic my surname. By this term Catholic, the apostles, in their creed, have distinguished the one true visible Church from all and every other congregation, sect, or party. This mark is so self-evident, that St. Augustine hesitates not to say: "In the lap of the Church the very name Catholic keepeth me." (Cont. ep. fund. chap. iv.) --- Again, in his book on the utility of believing, he says: "if after these troubles of mind you still are tossed and vexed, and wish for peace, follow the way of Catholic discipline, which from Christ himself, by the apostles, hath proceeded even unto us, and shall proceed form hence to the latest posterity." (1 Timothy iii. 15.)

27 And in these days there came prophets from Jerusalem to Antioch.

Ver. 27. No explanation given.

28 And one of them, named Agabus, rising up, signified by the spirit, that there should be a great famine over the whole world, which came to pass under Claudius.

Ver. 28. No explanation given.

29 And the disciples, every man according to his ability, resolved to send relief to the brethren who dwelt in Judea:

Ver. 29. Who dwell in Judea. Most of the faithful in Jerusalem, who wished to live perfect lives, had sold their possessions, and placed the price in the hands of the apostles; and many others, who had not voluntarily relinquished their property, had probably lost most of it in the persecutions. Hence arose the particular distress of the brethren in Jerusalem, to relieve which the Gentiles made collections. It was meet, that they who had been made partakers of their spiritual goods, should now in time of need administer to them of their temporal substance. (Denis the Carthusian) --- Imitate the alms of these primitive Christians, and make to yourselves provision against another life. Oh how many are now clothed in silks, and abound in pleasures, but are naked and void of every thing, that will bear examination on the day of judgment! (St. Chrysostom, hom. xxvi. in Act.)

30 Which also they did, sending it to the ancients by the hands of Barnabas and Saul.

Ver. 30. Sending it to the ancients;[2] elders, &c. In this and diverse other places, are not to be understood such as were elder in age, but such as had offices and dignities, and by divine authority, and who with a due subordination were to govern the Church: so that by this word, were signified apostles, bishops, and priests. But of this more hereafter. (Witham) --- The ancients or priests, seniors, presbuterous. This is the first place in the New Testament, where priests are mentioned. Some interpreters think, that by this word, ancients, are meant the apostles; but this is not likely. The apostles must at that time have been dispersed over all the world. Others think it was some of the older deacons, who had charge of the alms. We like the opinion of those who think it means priests, subordinate to the apostles, who had the charge of governing the faithful, in their absence. Thus the Christian Church will appear modelled after the form of the synagogue. First, the bishop, who presides, corresponding to the head of the synagogue; the priests, to the ancients, who sat on the right and left of the chief; and the deacons, to the disciples of the Scribes, who studied the law. It must be allowed that many passages occur in Scripture, which it seems necessary to explain of priests of the second rank. St. Paul, (1 Timothy v. 1. 17. 19.) St. James (v. 14) orders the priests to be called to anoint the sick man, which cannot be explained of bishops, as there was only one in each town. It must nevertheless be observed, that this same word ancient, or priest, is often used in Scripture, and primitive writings, to designate a bishop. (Calmet)

Note:

Ver. 30. Ad seniores, pros tous presbuterous. This Greek word presbuteros, in our Latin Vulgate is sometimes translated presbyter, sometimes senior, sometimes major natu, and is commonly put to signify bishops, or priests, as shall be seen hereafter.

[pamphletstoinspire]

THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. John, FROM THE LATIN VULGATE BIBLE

Chapter 3

PREFACE.

St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of Boanerges, or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels.

Chapter 3

Christ's discourse with Nicodemus. John's testimony.

1 And there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.

Notes & Commentary:

Ver. 1. No explanation given.

2 This man came to Jesus by night, and said to him: Rabbi, we know that thou art come a teacher from God: for no man can do these miracles, which thou dost, unless God be with him.

Ver. 2. By night. Nicodemus was at this time weak in faith, and therefore did not wish to endanger himself by coming to our Saviour in open day, when the enemies of Christ could see him. For many (as this evangelist informs us in chap. xii. ver. 42,) of the chief men also believed in him; but because of the Pharisees they did not confess, that they might not be cast out of the Synagogue. (St. Chrysostom) --- It appears from this verse that Jesus Christ wrought many miracles, even in the first year of his preaching: though not very publicly, and amidst the crowd. However, few of those which he performed in Judea are noticed by the evangelist.

3 Jesus answered and said to him: Amen, amen, I say to thee, unless a man be born again, he cannot see the kingdom of God.

Ver. 3. No explanation given.

4 Nicodemus saith to him: How can a man be born, when he is old? can he enter a second time into his mother's womb, and be born again?

Ver. 4. No explanation given.

5 Jesus answered: Amen, amen, I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.

Ver. 5. Unless a man be born again of water, and the Holy Ghost. Though the word Holy be now wanting in all Greek copies, it is certainly the sense. The ancient Fathers, and particularly St. Augustine in divers places, from these words, prove the necessity of giving baptism to infants: and by Christ's adding water, is excluded a metaphorical baptism. See also Acts viii. 36. and x. 47. and Titus iii. 5. (Witham) --- Except a man be born again. That is, unless you are born again by a spiritual regeneration in God, all the knowledge which you learn from me, will not be spiritual but carnal. But I say to you, that neither you nor any other person, unless you be born again in God, can understand or conceive the glory which is in me. (St. Chrysostom)

6 That which is born of the flesh, is flesh: and that which is born of the spirit, is spirit.

Ver. 6. No explanation given.

7 Wonder not that I said to thee, you must be born again.

Ver. 7. No explanation given.

8 The Spirit breatheth where he will, and thou hearest his voice; but thou knowest not whence he cometh, nor whither he goeth: so is every one that is born of the Spirit.

Ver. 8. The Spirit breatheth where he will. The Protestant translation has the wind: and so it is expounded by St. Chrysostom and St. Cyril on this verse; as if Christ compared the motions of the Holy Ghost to the wind, of which men can give so little account, whence it comes, or whither it goes. Yet many others, as St. Augustine, St. Ambrose and St. Gregory, understand this expression of the Holy Ghost, of whom it can only be properly said, that he breatheth where he will. (Witham)

9 Nicodemus answered, and said to him: How can these things be done?

Ver. 9. No explanation given.

10 Jesus answered, and said to him: Art thou a master in Israel, and knowest not these things?

Ver. 10. And knoweth not these things. That is, of baptism given by in a visible manner, and you understand not, how will you comprehend greater and heavenly things, if I speak of them? (Witham) --- Many passages, both in the law and the prophets, implied this doctrine of regeneration; for what else can be the meaning of the circumcision of the heart, commanded by Moses; (Deuteronomy x. 16.) of the renewal of a clean and right spirit, prayed for by David; (Psalm l.) of God's giving his people a new heart and a new spirit. (Ezechiel xxxvi. 26, &c.) But the Pharisees, taken up with their rites and traditions, paid little attention to spiritual things of greater moment.

11 Amen, amen, I say to thee: that we speak what we know, and we testify what we have seen, and you receive not our testimony.

Ver. 11. We speak what we know. It may perhaps be asked here, why Christ speaks in the plural number? To this we must answer, that it is the only Son of God, who is here speaking, showing us how the Father is in the Son, and the Son in the Father, and the Holy Ghost proceeding from both. (St. Thomas Aquinas)

12 If I have spoken to you earthly things, and you believe not: how will you believe if I shall speak to you heavenly things?

Ver. 12. No explanation given.

13 And no man hath ascended into heaven, but he that descended from heaven, the Son of Man, who is in heaven.

Ver. 13. No man hath ascended---but he that descended from heaven, the Son of man, who is in heaven. These words, divers times repeated by our Saviour, in their literal and obvious sense, shew that Christ was in heaven, and had a being before he was born of the Virgin Mary, against the Cerinthians, &c. That he descended from heaven: that when he was made man, and conversed with men on earth, he was at the same time in heaven. Some Socinians give us here their groundless fancy, that Jesus after his baptism took a journey to heaven, and returned again before his death. Nor yet would this make him in heaven, when he spoke this to his disciples. (Witham)

14 And as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up:

Ver. 14. This comparison of the serpent lifted up in the desert, upon which whoever looked was immediately cured from the bite of the fiery serpents, is a figure of the crucifixion of Christ on Calvary. And we remark, that our divine Saviour makes use of these words, the Son of man must be lifted up or exalted; (exaltari) by which form of expression he would teach us, that he does not consider the cross as a disgrace, but as a glory; (Theophylactus and St. Chrysostom) and moreover, that as the Israelites, bitten by the fiery serpents, were cured by looking upon the brazen serpent, so are Christians cured by looking up with an active faith, replete with love and confidence, on Jesus Christ crucified.

15 That whosoever believeth in him, may not perish, but may have life everlasting.

Ver. 15. No explanation given.

16 For God so loved the world, as to give his only begotten Son: that whosoever believeth in him, may not perish, but may have life everlasting.

17 For God sent not his Son into the world, to judge the world, but that the world may be saved by him.

Ver. 16-17. Give his only begotten Son---God sent not his Son into the world. He was then his Son, his only begotten Son, before he sent him into the world. He was not, therefore, his Son, only by the incarnation, but was his Son from the beginning, as he was also his word from all eternity. This was the constant doctrine of the Church, and of the Fathers, against the heresy of the Arians, that God was always Father, and the Son always the eternal Son of the eternal Father. See note on chap. i. ver. 14. (Witham) --- The world may be saved. Why, says St. Augustine, is Christ called the Saviour of the world, unless from the obligation he took upon himself at his birth? He has come like a good physician, effectually to save mankind. The man, therefore, destroys himself, who refuses to follow the prescriptions of his physician. (St. Augustine)

Note:

Ver. 16, 17. Aei Theos, aei uios; ama pater, ama uios. Arius began his heresy by denying this, as it appears in his letter to Eusebius, of Nicomedia, in St. Epiphanius, hær. 69, p. 731.

18 He that believeth in him is not judged: but he that doth not believe, is already judged: because he believeth not in the name of the only begotten Son of God.

Ver. 18. Is not judged. He that believeth, viz. by a faith working through charity, is not judged; that is, is not condemned; but the obstinate unbeliever is judged; that is, condemned already, by retrenching himself from the society of Christ and his Church. (Challoner)

19 And this is the judgment: because the light is come into the world, and men loved darkness rather than the light; for their works were evil.

Ver. 19. The judgment. That is, the cause of his condemnation. (Challoner)

20 For every one that doth evil hateth the light, and cometh not to the light, that his works may not be reproved.

Ver. 20. No explanation given.

21 But he that doth truth, cometh to the light, that his works may be made manifest, because they are done in God.

Ver. 21. No explanation given.

22 After these things, Jesus and his disciples came into the land of Judea: and there he abode with them, and baptized.

Ver. 22. And baptized. Not Christ himself, but his disciples. See chap. iv. 2. (Witham)

23 And John also was baptizing in Ennon, near Salem; because there was much water there: and they came, and were baptized.

Ver. 23. Salem. A town situated upon the river Jordan, where formerly Melchisedech reigned. (Ven. Bede)

24 For John was not yet cast into the prison.

Ver. 24. No explanation given.

25 And there arose a question between some of John's disciples of John and the Jews, concerning purification.

Ver. 25. No explanation given.

26 And they came to John, and said to him: Rabbi, he that was with thee beyond the Jordan, to whom thou gavest testimony, behold he baptizeth, and all men come to him.

Ver. 26. No explanation given.

27 John answered, and said: A man cannot receive any thing unless it be given him from heaven.

Ver. 27. No explanation given.

28 You yourselves do bear me witness, that I said, I am not the Christ; but that I am sent before him.

Ver. 28. No explanation given.

29 He that hath the bride, is the bridegroom: but the friend of the bridegroom, who standeth and heareth him, rejoiceth with joy, because of the bridegroom's voice. This my joy, therefore, is fulfilled.

Ver. 29. He of whom you complain is the bridegroom, and I am the friend of the bridegroom, sent before to prepare his bride; that is, to collect for him a Church from all nations. (Alcuin.) - The servants of the bridegroom do not rejoice in the same manner as his friends: I am his friend, and I rejoice with very great joy, because of the bridegroom's voice. He must increase, and I must decrease; by which words the great precursor demonstrates to the world, that not the least envy with regard to his divine Master rankles in his heart; but on the contrary, that he should be happy to see all his followers desert him, to run to Jesus Christ. (St. Chrysostom)

30 Him must increase, but I must decrease.

Ver. 30. He (Christ) must increase, not in virtue and perfection, with which he is replenished, but in the opinion of the world, when they begin to know him, and believe in him: and in like manner, I must be diminished, when they know how much he is above me. (Witham)

31 He that cometh from above, is above all. He that is of the earth, of the earth he is, and of the earth he speaketh. He that cometh from heaven is above all.

Ver. 31. He that cometh from above, meaning Christ. He that is of the earth, meaning himself, is from the earth,[2] is earthly, is but a frail and infirm man; and so speaketh as from the earth: this seems rather the sense, than that he speaketh of, or concerning the earth. See the Greek text. (Witham)

Note:

Ver. 31. Qui est de terra, de terra est, o on ek tes ges, ek tes ges esti, kai ek tes ges lalei. et de terra loquitur.

32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.

Ver. 32. What he hath seen and heard. The meaning is not by his senses, but what he knows for certain, having the same knowledge as his eternal Father. See chap. v., ver. 19. And no one; i.e. but few now receive his testimony. (Witham)

33 He that hath received his testimony, hath attested by his seal that *God is true.

Ver. 33. He that hath received his testimony. These following words to the end of the chapter, seem to be the words of St. John the Baptist, rather than of the evangelist. The sense is, whosoever hath believed, and received the doctrine of Christ, hath attested as it were under his hand and seal, that God is true, and hath executed his promise concerning the Messias. (Witham)

34 For he whom God hath sent, speaketh the words of God: for God doth not give the Spirit by measure.

Ver. 34. Doth not give the Spirit by measure. Christ, even as man, has a plenitude of graces. See chapt. i. ver. 14. And all things, all creatures, both in heaven and earth, are given into his hands, and made subject to him, as man. See 1 Corinthians xv. 26. (Witham)

35 The Father loveth the Son: and he hath given all things into his hand.

Ver. 35. The Father loveth the Son. The Father loveth John, loveth Paul, yet he hath not given all things into their hands. The Father loveth the Son, not as a lord does his servants, not as an adopted Son, but as his only begotten Son; therefore hath he given all things into his hands, that as the Father is, so may the Son be. (St. Augustine)

36 He that believeth in the Son hath life everlasting: but he that believeth not the Son, shall not see life, but the wrath of God abideth on him.

Ver. 36. The divinity of the Son is in this chapter proved as clearly as in 1 John v. 7. "There are three who give testimony in heaven; the Father, the Word, and the Holy Ghost; and these three are one." Which verse is entirely omitted by Luther in his version; for which omission he is severely reproved by Keckerman. But while Catholics and Protestants deduce from this and many other places in Scripture, the divinity of Jesus Christ, as an indubitable and irrefragable consequence, how may learned Arians, Socinians, and Unitarians read the same texts, and deduce quite contrary consequences? How clearly does this prove that the Bible only cannot prove the exclusive rule of faith. With reason does the Cambridge divinity professor, Dr. Herbert Marsh, ask in his late publication on this subject, p. 18, "Are all Protestants alike in their religion? Have we not got Protestants of the Church of England, Protestants of the Church of Scotland, Protestants who hold the profession of Augsburgh? Have we not both Arminian and Calvinistic Protestants? Are not the Moravians, the Methodists, the Baptists, the Quakers, and even the Jumpers, the Dunkers, the Swedenborgians, all Protestants? Since, then Protestantism assumes so many different forms, men speak quite indefinitely, if they speak of it without explaining the particular kind which they mean. When I hear of a Swedish or a Danish Protestant, I know that it means a person whose religion is the Bible only, as expounded by the Synod of Dort. In like manner a Protestant of the Church of England, is a person whose religion is the Bible only; but the Bible as expounded by its Liturgy and Articles. How, therefore, can we know, if we give the Bible only, what sort of Protestantism well be deduced from it?" - In the same publication, Dr. Herbert Marsh, p. 21, adds, "Protestants of every description, however various and even opposite in their opinions, claim severally for themselves the honour of deducing from the Bible irrefragable and indubitable consequences. The doctrine of conditional salvation is an indubitable consequence to the Arminian. The doctrine of absolute decree, an indubitable consequence to the Calvinist. The doctrines of the trinity, the atonement and the sacraments, which the Church of England considers as indubitable consequences of the Bible, would not be so, if the Unitarians and Quakers were right in the consequences which they draw from the Bible. But the consequences which they deduce appear indubitable to them." This the professor properly styles protestantism in the abstract, or generalized, and nearly allied to apostacy from Christianity: a system, p. 16, "by which many a pilgrim has lost his way between the portal of the temple and the altar---disdaining the gate belonging only to the priests, and approaching at once the portals of the temple, they have ventured without a clue, to explore the inmost recesses; and have been bewildered in their way, till at length they have wandered to the devious passage, where Christianity itself becomes lost from the view." See his Inquiry into the consequences of neglecting to give the Prayer-Book with the Bible.