1 Corinthians 1:1 — COMMENTARY ON PAUL'S EPISTLES
Paul begins this epistle differently, because his subject matter is different. He writes that he is an apostle by the will of God, alluding to those false apostles who had not been sent by Christ and whose teaching was not true. There were many sects which had emerged and which preached Christ according to their own whims. They broke up churches, and some of their dried-up branches are still with us today. For this reason, Paul sets out everything which is opposed to the heresies and asserts that he is a true preacher because he has been sent by Christ, according to God's will.
1 Corinthians 1:2 — COMMENTARY ON PAUL'S EPISTLES
Paul writes to the church as a whole, because at that time leaders had not yet been appointed for individual churches. He censures them for many things, but in spite of that he still says that they have been sanctified. However, they later began to behave badly, so that although the whole church was sanctified in Christ, some members of it had been deflected from the truth by the wicked teaching of the false apostles.The Corinthians were called to be saints, which means that they could not deviate from the narrow path of sanctification. Paul linked them, as Gentiles, with the true Jews, because salvation is of the Jews, so that wherever there are Gentiles who call on the name of the Lord Jesus Christ and wherever there are true Jews, both are united in him. But the false apostles, who preached the name of Christ in accordance with the wisdom of this world, criticized the law and the prophets. Like Marcion and Mani, they maintained that Christ was not really crucified but that it merely appeared that he had been. Neither did they believe in the resurrection of the body.
1 Corinthians 1:3 — COMMENTARY ON PAUL'S EPISTLES
Paul teaches that Christ should be invoked in prayer but all grace comes from the Father. The two are one in their divinity, but primacy belongs to the authority of the Father.
1 Corinthians 1:4 — COMMENTARY ON PAUL'S EPISTLES
God has decreed that a person who believes in Christ can be saved without works. By faith alone he receives the forgiveness of his sins.
1 Corinthians 1:5 — COMMENTARY ON PAUL'S EPISTLES
This means that the Corinthians have remained steadfast in the grace which they have received and in the preaching of the doctrine of truth, because they have acquired spiritual knowledge. Paul therefore gives thanks to God for these things.
1 Corinthians 1:6 — COMMENTARY ON PAUL'S EPISTLES
The testimony of Christ has been confirmed in them because they have been strengthened by their faith. They had come to put no trust in human things. Rather, all their hope was in Christ, for they were ensnared neither by pleasure nor by the enticements of pleasure.
1 Corinthians 1:7 — COMMENTARY ON PAUL'S EPISTLES
It is clear that Paul was a circumspect man who was full of concern as he awaited the day of judgment. On that day the Lord Jesus Christ will be revealed both to believers and to unbelievers. Then unbelievers will realize that what they did not want to believe is in fact true. Believers will rejoice, finding that what they believed in is more wonderful than they had imagined.
1 Corinthians 1:8 — COMMENTARY ON PAUL'S EPISTLES
Paul is confident that the Corinthians will persevere in righteousness until the day of judgment. People who could not be shaken in spite of so many turmoils and disagreements proved that they would remain faithful to the end. In praising them, Paul is also challenging those who had been corrupted by the errors of the false apostles, for in proclaiming the faith of the former, he is calling the latter to repentance.
1 Corinthians 1:9 — COMMENTARY ON PAUL'S EPISTLES
Fellowship is brotherhood. Just as Paul declares God's unfailing faithfulness toward us in this regard, so we ourselves must not be found to be faithless or dishonorable with respect to our adoption. Rather we must remain faithful in it.
1 Corinthians 1:10 — COMMENTARY ON PAUL'S EPISTLES
Paul prays that the Corinthians will all think one thing, namely, that those who have been born again are children of God. He wants them to be perfectly united in the teaching which he had given to them. He challenges them to think this way and to defend his teaching.
1 Corinthians 1:11 — COMMENTARY ON PAUL'S EPISTLES
Some people think that "Chloe's people" are those who remain faithful and bear fruit in the faith of Christ. Others think that Chloe is a place, as if one were to say "Antioch's people," for example. But others think that she was a woman devoted to God, in whose company there were many faithful worshipers.
1 Corinthians 1:12 — COMMENTARY ON PAUL'S EPISTLES
Paul exposes their error without mentioning the names of the people responsible. The men whom he names here were all good teachers, but by alluding to them in this way he is really getting at the false apostles. For if the Corinthians were not to boast of their devotion to any of these men, how much more would this be true in the case of false teachers, whose corrupt doctrine he refers to next?
1 Corinthians 1:13 — COMMENTARY ON PAUL'S EPISTLES
By believing different things about Christ, the people have divided him. One person thought that Christ was a mere man, another that he was only God. One says that he was foretold by the prophets, while another denies it.Paul starts with himself, so that nobody will think that he is disparaging the status of others. If Christ died for us, how can we attribute his grace and blessing to men, thereby doing him a grave injustice?
1 Corinthians 1:14 — COMMENTARY ON PAUL'S EPISTLES
These Corinthians were like the Novatianists and the Donatists of today, who claim baptism for themselves and do not recognize anybody else's. Those who are so baptized glory in the names of Novatian and Donatus, having been deprived of the name of Christ. Crispus and Gaius are called as witnesses, because although they were baptized by Paul, they never suggested that he should be given any glory because of it.
1 Corinthians 1:17 — COMMENTARY ON PAUL'S EPISTLES
Because it is a greater thing to preach the gospel than to baptize, Paul says that he was sent to do the former, not the latter. Not everyone who baptizes is competent to preach the gospel, for the words used at baptism are an established formula. When Cornelius became a believer, the apostle Peter gave orders that he should be baptized along with his household, but he did not bother to do it himself when he had his assistants standing by. It was because Christian preaching does not need elaborate refinement of verbal expression that fishers, who were uneducated, were chosen to preach the gospel. In that way the truth of the message would be its own recommendation, and it would not depend on the cleverness or ingenuity of human wisdom. The false apostles were doing just that, and moreover they were omitting the things which the world does not believe, like the virgin birth of Christ and his resurrection from the dead.
1 Corinthians 1:19 — Commentary on 1 Corinthians
For it is written in Isaiah: I will destroy the wisdom of the wise, and the intelligence of the intelligent I will reject (Isaiah 29:14). He destroys the wisdom of the wise, while he does what they deny is possible; and he rejects the intelligence of the intelligent, when he proves that God, whom they call careless, has undertaken those things which they consider foolish, namely that the Son of God would be crucified by being born of a Virgin for the salvation of humanity; which fact is truly attested by power, not words.
1 Corinthians 1:20 — COMMENTARY ON PAUL'S EPISTLES
Here Paul attacks the Jews as much as the Gentiles, because their scribes and doctors of the law think that it is foolish to believe that God has a Son. Gentiles also laugh at this, but the Jews' unbelief is based on the fact that the matter is not openly stated in the law, whereas the Gentiles think it is silly because the reasoning of the world does not accept it, claiming that nothing can be made without sexual union. The debater of this age is a man who thinks that the world is governed by the conjunction of the stars and that births and deaths are brought about by the twelve signs of the zodiac. Is there anything more foolish than the belief that the Creator does not care about the world he has made? What would be the point of making it in that case? It is because they see some people enjoying life and others not, because they see the righteous suffering while the wicked boast, that they have come to believe that God does not care. But to say this is to say that God is malevolent and unjust.
1 Corinthians 1:21 — COMMENTARY ON PAUL'S EPISTLES
The world has not recognized God but has attributed divine majesty to his creatures and to the elemental powers of the universe, thinking that visible things ought to be worshiped. God has therefore chosen a form of preaching which will seem foolish to such people. Those who reject what the apostles preach will be condemned, while believers are being saved.
1 Corinthians 1:22 — COMMENTARY ON PAUL'S EPISTLES
The Jews seek signs because they do not reject the possibility that things like this can happen. What they want to know is whether it has actually occurred, like Aaron's rod, which sprouted and bore fruit, and Jonah who spent three days and nights in the belly of the whale before being spewed out alive. But the Greeks seek wisdom, refusing to believe anything which does not accord with human reason.
1 Corinthians 1:23 — COMMENTARY ON PAUL'S EPISTLES
It is a stumbling block to the Jews when they hear Christ calling himself the Son of God yet not observing the sabbath. It is foolishness to the Gentiles because they hear things like the virgin birth and the resurrection being preached but regard them as irrational.
1 Corinthians 1:24 — COMMENTARY ON PAUL'S EPISTLES
When Jews believe in Christ, they understand that he is the power of God. When Greeks believe in him, they understand that he is the wisdom of God. He is God's power because the Father does everything through him. He is God's wisdom because God is known through him. It would not be possible for God to be known through anyone who was not from him in the first place. No one has seen the Father except the Son and whomever the Son has chosen to reveal him to.
1 Corinthians 1:25 — COMMENTARY ON PAUL'S EPISTLES
When Paul speaks of the "foolishness of God," he is not implying that God is foolish. Rather he is saying that since God's way of reasoning is in accord with things of the spirit, it confounds the reasoning of this world. It is wiser than human reasoning, because spiritual things are wiser than carnal ones. Spiritual things do not exist through carnal ones, but the other way around. Therefore carnal things are understandable in relation to spiritual ones. Similarly, what belongs to heaven is stronger than what belongs to earth. So what seems like the weakness of God is not really weak at all. Christ appeared to be defeated when he was killed, but he emerged as the victor and turned the reproof back on his persecutors.
1 Corinthians 1:27 — COMMENTARY ON PAUL'S EPISTLES
The two most "foolish things of the world" are in particular the virgin birth of Christ and his resurrection from the dead. The wise are confounded because they see that what a few of them deny, the many profess to be true. There is no doubt that the opinions of the many faithful take precedence over those of a small number. Likewise, those who are mighty in this world can easily see the so-called weak things of Christ overturning demons and performing miracles. To the world the injuries and sufferings of the Savior are weak things, because the world does not understand that they have become the source of power through Christ who submitted to suffering in order to overcome death.
1 Corinthians 1:28 — COMMENTARY ON PAUL'S EPISTLES
God chose ignoble and contemptible things to exalt. It is not that they are really ignoble and contemptible; this is how the world sees them. By believing in Christ they have overturned worldly reasoning. God did this in order to destroy things which are really ignoble and contemptible, because those who judged were more deserving of judgment and condemnation. Their teaching was asserted in words but not demonstrated in power, and so it was destroyed. Our teaching is proved true not only by words but by power as well.
1 Corinthians 1:29 — COMMENTARY ON PAUL'S EPISTLES
Under the judgment of God the wisdom of the flesh can only blush at its miscalculations.
1 Corinthians 1:30 — COMMENTARY ON PAUL'S EPISTLES
Christ did what he did in order to strengthen believers, for no one can redeem something which did not originally belong to him. Therefore, whether it is because we have been redeemed, or because we have been sanctified (i.e., purged from the works of the flesh and the filthiness of idols), or because we have been justified (for it is just to worship only the Creator and spurn everything else) or because we are wise, having learned that worldly people are unwise—all this is a gift of God through Christ. But this is our redemption—when the devil desires it, Christ offers himself to the devil so that he may cancel sin and rescue the devil's captives.
1 Corinthians 1:31 — COMMENTARY ON PAUL'S EPISTLES
What Jeremiah [as quoted here] says is commendable, because the person who glories in the Lord will not be confounded.
1 Corinthians 2:1 — COMMENTARY ON PAUL'S EPISTLES
What Paul calls the testimony here is God the Word incarnate, hidden from all ages with God. Heretics played fast and loose with these things. They preached their wicked doctrine with great eloquence, following the wisdom of the world. They emptied Christ's cross of its power. They were embarrassed to be ridiculed by the world.
1 Corinthians 2:3 — COMMENTARY ON PAUL'S EPISTLES
By preaching Christ in what appeared to be folly to human wisdom, Paul provoked hatred and persecution against himself.
1 Corinthians 2:6 — COMMENTARY ON PAUL'S EPISTLES
The mature are those who preach the cross as wisdom because of the witness of Christ's power at work. They know that actions speak louder than words. Their wisdom is not of this age but of the age to come, when the truth of God will be manifested to those who now deny it.
1 Corinthians 2:7 — COMMENTARY ON PAUL'S EPISTLES
Paul testifies that he has been sent to reveal a secret wisdom which the princes of this world do not know and which they therefore label stupid. The wisdom of God is hidden because it is not in words but in power. It is impossible in human terms, but it can be believed by the power of the Spirit. God foresaw the future sins of the world and therefore decreed this in order to confound those who would turn his wisdom into their own stupidity, and also to glorify us, who would believe it.
1 Corinthians 2:8 — COMMENTARY ON PAUL'S EPISTLES
The rulers of this age are not only those who were great among the Jews and the Romans but also every spiritual power which sets itself up against God. The Jewish rulers cannot be called rulers of this age, because they were subject to the Romans. Nor did the Romans crucify Jesus, because Pilate himself said that he found no fault in him. The rulers who crucified him were the demons. They knew that Jesus was the Messiah but not that he was the Son of God, and so it can be said that they crucified him in ignorance.
1 Corinthians 2:9 — COMMENTARY ON PAUL'S EPISTLES
These words were expressed somewhat differently by Isaiah, and they are also found in the apocryphal Apocalypse of Elijah. Paul uses them to refer to the incarnation of Christ, which not only goes against human perception but is beyond the understanding of heavenly powers as well.
1 Corinthians 2:10 — COMMENTARY ON PAUL'S EPISTLES
God revealed these things through his Spirit to believers, because the things of God cannot be understood without the Spirit of God, who is of God and therefore knows everything about him.
1 Corinthians 2:11 — COMMENTARY ON PAUL'S EPISTLES
The Spirit of God has taught us what he knows by nature, not what he has been taught himself. Furthermore, he has taught us about the mystery of Christ, because he is not just the Spirit of God but the Spirit of Christ as well.
1 Corinthians 2:12 — COMMENTARY ON PAUL'S EPISTLES
The "spirit of the world" is the one by which different people are possessed. It does not know the truth but can only guess at it, and therefore it both deceives others and is itself deceived by appearances.
1 Corinthians 2:15 — COMMENTARY ON PAUL'S EPISTLES
Who can condemn a man who tells the truth? When such a person states that all the enemies of the faith regard falsehoods as true, their accusations are reduced to nothing because they are condemned by the judgment of the truth.
1 Corinthians 2:16 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because believers are partakers of the divine wisdom..
1 Corinthians 3:1 — Commentary on 1 Corinthians
Now he speaks to those who, because they still served the pleasures of the world, were carnal. Although they were already baptized and had received the Holy Spirit, yet because after baptism they immediately returned to the old man, whom they had renounced, they are called carnal. For the Holy Spirit remains in the one in whom he has poured himself, if he remains in the purpose of regeneration: if not, he departs; but in such a way that if a man reforms himself, he returns to him. Always ready for good, diligent in repentance.
1 Corinthians 3:2 — COMMENTARY ON PAUL'S EPISTLES
Although they had been born again in Christ, they were not yet fit to receive spiritual things. Although they had received the faith which is the seed of the Spirit, they had produced no fruit worthy of God, but like babies, they were eager for the sensations of imperfection. But Paul, who was a man of God and a spiritual physician, gave to each of them according to his strength, so that no one should suffer scandal where spiritual matters were concerned because of imperfection or inexperience. Paul is also arguing strongly against those who were complaining that they had not heard anything spiritual for a long time, when in fact they were not worthy to hear it. The false apostles conveyed their message indiscriminately to anyone who would listen, but it is generally agreed that our Lord and Master spoke one way in public and another way to his disciples in private, and that even among the latter a distinction was made, for he displayed his glory on the mountain to only three disciples and told them to say nothing about what had happened until he should rise again from the dead.
1 Corinthians 3:6 — COMMENTARY ON PAUL'S EPISTLES
To plant is to evangelize and to bring to faith, to water is to baptize with the approved form of words. To forgive sins, however, and to give the Spirit belongs to God alone. We know that the Holy Spirit is given by God without the laying on of hands, and it has happened that an unbaptized person has received the forgiveness of his sins. Was such a person invisibly baptized, considering that he received the gift which belongs to baptism?
1 Corinthians 3:7 — COMMENTARY ON PAUL'S EPISTLES
In relation to God's honor, human honor is nothing. As far as the ministry is concerned, a man may be honored in the way that a servant is honored.
1 Corinthians 3:8 — COMMENTARY ON PAUL'S EPISTLES
Even though they are equal, the one who preaches the gospel is still greater than the one who baptizes and will receive a greater reward.
1 Corinthians 3:10 — COMMENTARY ON PAUL'S EPISTLES
The wise master builder is one who preaches the same gospel as that which was preached by the Savior. Afterward other people build on the foundation, sometimes well and sometimes badly. We need to pay attention to make sure that what we build coheres with the foundation, because if it is crooked or lightweight it will collapse, though the foundation itself will remain intact. Even when people have taught badly, the name of Christ endures, because it is the foundation, although the bad teaching collapses.
1 Corinthians 3:11 — COMMENTARY ON PAUL'S EPISTLES
Nobody can lay another foundation, because even if some people are heretics, they do not teach except in the name of Christ. They cannot commend the inventions of their error in any other way. So through the dignity of his name they try to make contradictory and absurd ideas acceptable.
1 Corinthians 3:13 — COMMENTARY ON PAUL'S EPISTLES
In the fire, bad teaching will become clear to everyone, though for the moment it is deceiving some.
1 Corinthians 3:14 — COMMENTARY ON PAUL'S EPISTLES
If anyone's work proves lasting, he will receive his wage. He will be just like the three brothers in the fiery furnace, destined to receive as his wage heavenly life with glory.
1 Corinthians 3:15 — COMMENTARY ON PAUL'S EPISTLES
To suffer loss is to endure reproof. For what person, when subjected to punishment, does not lose something thereby? Yet the person himself may be saved. His living soul will not perish in the same way that his erroneous ideas will. Even so, however, he may suffer punishments of fire. He will be saved only by being purified through fire.
1 Corinthians 3:16 — COMMENTARY ON PAUL'S EPISTLES
It is necessarily the case that God lives in his own temple. Note that because he says that the Spirit of God lives in us, the word God must be taken to refer to the Holy Spirit [in this verse].
1 Corinthians 3:17 — COMMENTARY ON PAUL'S EPISTLES
Paul says this in order to prick the consciences of those who have corrupted their bodies through evil living, especially the man who was having an affair with his father's wife..
1 Corinthians 3:18 — COMMENTARY ON PAUL'S EPISTLES
Here Paul is returning to what he said [in the first chapter].
1 Corinthians 3:20 — COMMENTARY ON PAUL'S EPISTLES
Knowing that their thoughts are vain, God rebukes their wisdom in order to prove that they are foolish, showing that what they thought was false is true and vice versa.
1 Corinthians 3:21 — COMMENTARY ON PAUL'S EPISTLES
Human reasoning is unwise and weak, so one should not glory in man but in God, whose word cannot be altered. Whatever human beings think apart from God is foolishness.
1 Corinthians 3:23 — COMMENTARY ON PAUL'S EPISTLES
We are Christ's because we were made by him, both physically and spiritually.
1 Corinthians 4:1 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because some of the Corinthians were denigrating him. He did not preach anything different from the apostles. By calling himself a servant of Christ and a steward of the mysteries of God, Paul implicitly points out who the false apostles are. He denies that what they preach is of Christ, because it is not in accord with apostolic tradition.
1 Corinthians 4:3 — COMMENTARY ON PAUL'S EPISTLES
It is obvious that Paul was not worried about himself because he had a clear conscience.
1 Corinthians 4:5 — COMMENTARY ON PAUL'S EPISTLES
God will judge in his own good time. A judge is insulted if a servant presumes to pronounce a verdict before the judge makes the decision known.
1 Corinthians 4:7 — COMMENTARY ON PAUL'S EPISTLES
Paul wrote this to people who thought that it was better to be baptized by some people rather than by others, who had been led astray by their eloquence and who by some trick believed that perverse teachings were right. In fact, everything these people had they had received from the apostle.
1 Corinthians 4:10 — COMMENTARY ON PAUL'S EPISTLES
Those who love Christ are fools as far as the world is concerned.
1 Corinthians 4:14 — COMMENTARY ON PAUL'S EPISTLES
Paul is acting here like a good physician who alleviates the pain caused by his operation to remove the disease, so that the sick person will let himself be cured.
1 Corinthians 4:15 — COMMENTARY ON PAUL'S EPISTLES
Paul is telling the Corinthians that nobody else will ever love them the way he does.
1 Corinthians 4:16 — COMMENTARY ON PAUL'S EPISTLES
Paul wants them to be imitators of him in these things, so that just as he has endured many hardships from unbelievers for their salvation and is still doing so as long as he preaches the free gift of God's grace day and night, so they too ought to remain in his faith and doctrine and not accept the evil teachings of false apostles.
1 Corinthians 4:18 — COMMENTARY ON PAUL'S EPISTLES
Some of the Corinthians were angry that Paul had not come to them, not because they wanted him to but because they were proud and imagined that Paul thought they were unworthy of a visit. In fact, Paul wanted to go but had more important things to do.
1 Corinthians 4:19 — COMMENTARY ON PAUL'S EPISTLES
Paul couches his promise to come in the will of God, because God knows more than man. If there was some advantage in Paul's going to Corinth, God would make it known, and if he did not turn up, the Corinthians would know that the Lord had not wanted him to.
1 Corinthians 5:1 — COMMENTARY ON PAUL'S EPISTLES
This person was clearly deserving of death for his crime, but those who supported him were not innocent either.
1 Corinthians 5:2 — COMMENTARY ON PAUL'S EPISTLES
Paul humbles their pride, but in such a way that instead of making them angry he makes them willing to cooperate with him.
1 Corinthians 5:4 — COMMENTARY ON PAUL'S EPISTLES
The Corinthians were to eject this man not only by common consent among themselves but also in the power of Christ, whose deputy Paul was.
1 Corinthians 5:5 — COMMENTARY ON PAUL'S EPISTLES
If this man were not thrown out, the spirit of the church would not be saved on the day of judgment, because the source of the contamination was infecting them all.
1 Corinthians 5:6 — COMMENTARY ON PAUL'S EPISTLES
Just as the sin of one person contaminates many, if it is not dealt with once it is known, so also does the sin of the many who know what is happening and either do not turn away from it or pretend that they have not noticed it. Sin does not look like sin if it is not corrected or avoided by anybody.
1 Corinthians 5:7 — COMMENTARY ON PAUL'S EPISTLES
The old leaven has a double meaning here. On the one hand, it refers to false teaching, just as Jesus warned his disciples to beware the leaven of the Pharisees. On the other hand, it also refers to the sin of fornication being dealt with here. Paul teaches that the passover is the sacrifice, and not the exodus, as some people think. The sacrifice comes first, and then it is possible to make the transition from the old life to the new. For this reason it is the cross that is the saving reality signified by the passover in the Old Testament.
1 Corinthians 5:8 — COMMENTARY ON PAUL'S EPISTLES
Just as a little leaven leavens the whole lump, an evil life corrupts the whole man. Therefore Paul wants us to avoid not only evil acts but all interest in sin, so that sincerity may cleanse our lives and truth may exclude all deception.
1 Corinthians 5:9 — COMMENTARY ON PAUL'S EPISTLES
Paul tells us here that he has already written to the Corinthians once. Because they failed to take action then, he is now writing a second time.
1 Corinthians 5:10 — COMMENTARY ON PAUL'S EPISTLES
Paul means that it would be better to die than to mix with fellow believers who sin like the fornicator in question, because death would put an end to it sooner rather than later.
1 Corinthians 5:11 — COMMENTARY ON PAUL'S EPISTLES
Note that none of this applies to relations with unbelievers.
1 Corinthians 5:12 — COMMENTARY ON PAUL'S EPISTLES
A bishop cannot do anything about unbelievers. But a brother who is caught doing such things he can bar not only from the sacraments but also from common intercourse with his fellows, so that when he is avoided he may feel ashamed and repent.
1 Corinthians 6:1 — COMMENTARY ON PAUL'S EPISTLES
The Corinthians were wrong in two ways. First, they were unfaithful, and second, they were expounding God's laws with a show of respect but in reality attributing their authority to idols.
1 Corinthians 6:2 — COMMENTARY ON PAUL'S EPISTLES
The saints will judge this world because the unbelief of the world will be condemned by the example of their faith.
1 Corinthians 6:3 — COMMENTARY ON PAUL'S EPISTLES
Angels are to be judged by us in the same way as the world is to be judged.
1 Corinthians 6:5 — COMMENTARY ON PAUL'S EPISTLES
Paul meant that they were so unmanageable and thoughtless that they might choose inexperienced brothers as judges. There must, he said, be some people in the church wise enough to judge such cases, and they should be allowed to do so. He said this, incidentally, because at that time there was no official leader in their church.
1 Corinthians 6:7 — COMMENTARY ON PAUL'S EPISTLES
A Christian ought not to engage in litigation at all, but if the matter is too serious to be disregarded he should bring the case to the church, so as not to incur an immediate penalty and personal downfall.
1 Corinthians 6:8 — COMMENTARY ON PAUL'S EPISTLES
Paul is rebuking the people whose wrongful behavior has started the quarrels. Not only are they liable to be charged for the fraud which they have committed; they also share in the fault of those who, compelled by their injurious or fraudulent actions, call upon unbelievers to pass judgment.
1 Corinthians 6:9 — COMMENTARY ON PAUL'S EPISTLES
Paul indicates that they are not sinning unknowingly, and so it is that much harder to excuse them.
1 Corinthians 6:10 — COMMENTARY ON PAUL'S EPISTLES
Paul did not say this because the Corinthians did not know it already. He was rather reawakening their reverence for the divine commandment and bringing them closer to readiness for the kingdom of heaven.
1 Corinthians 6:11 — COMMENTARY ON PAUL'S EPISTLES
The Corinthians had received all the benefits of purity in their baptism, which is the foundation of the truth of the gospel. In baptism the believer is washed clean from all sins and is made righteous in the name of the Lord, and through the Spirit of God he is adopted as God's child. With these words, Paul is reminding them how great and how special is the grace which they have received in the true tradition. But afterward, by thinking which is contrary to this baptismal rule of faith, they had stripped themselves of these benefits. For this reason he is trying to bring them back to their original way of thinking, so that they can recover what they had once received.
1 Corinthians 6:12 — COMMENTARY ON PAUL'S EPISTLES
By "all things" Paul presumably means those things which are contained in the natural law and which were also lawful for his fellow apostles. It would not refer to the law of Moses, because Moses forbade many things owing to the hardness of heart of an unbelieving and stiff-necked people.
1 Corinthians 6:13 — COMMENTARY ON PAUL'S EPISTLES
The body, being dedicated to God, will be rewarded with a spiritual reward for the merit of its ruler, which is the rational soul.
1 Corinthians 6:16 — Commentary on 1 Corinthians
For, as it is said, the one who joins himself to a prostitute is one body with her. Sexual immorality joins them together as one, just as in nature, two become one. As it is written, 'They shall become one flesh' (Genesis 2:24). It is clear that because the woman is from the man, both are one flesh.
1 Corinthians 6:17 — COMMENTARY ON PAUL'S EPISTLES
The Spirit of God is shared between God and human beings when we are united to the Lord.
1 Corinthians 6:18 — COMMENTARY ON PAUL'S EPISTLES
If someone hangs himself or kills himself with a dagger, he does not sin against his body but against his soul, on which he inflicts violence. But to fornicate is a sin of the body which touches both the body and the soul.
1 Corinthians 6:19 — COMMENTARY ON PAUL'S EPISTLES
Paul said this with the intention that we should keep our bodies uncontaminated, so that the Holy Spirit may dwell in them.
1 Corinthians 6:20 — COMMENTARY ON PAUL'S EPISTLES
Someone who has been bought does not have the power to make decisions, but the person who bought him does. And because we were bought for a very high price, we ought to serve our master all the more, so that the offense from which he has bought our release may not turn us back over to death.
1 Corinthians 7:1 — COMMENTARY ON PAUL'S EPISTLES
Stirred up by the depraved minds of the false apostles, who in their hypocrisy were teaching that marriage ought to be rejected in order that they might appear to be holier than others, the Corinthians wrote to Paul to ask him about these things. Because they were unhappy about this teaching, they ignored everything else and concentrated exclusively on this.
1 Corinthians 7:3 — COMMENTARY ON PAUL'S EPISTLES
Husband and wife must submit to one another in this matter, since the two of them are one flesh and one will, according to the law of nature.
1 Corinthians 7:6 — COMMENTARY ON PAUL'S EPISTLES
No one should be forced to do something unlawful on the ground that he is forbidden to do what is lawful. It is up to each person to discern which path to follow.
1 Corinthians 7:7 — COMMENTARY ON PAUL'S EPISTLES
Paul's intention is to avoid fornication, not to put hindrances in the way of those seeking a higher way of life.
1 Corinthians 7:11 — COMMENTARY ON PAUL'S EPISTLES
A woman may not marry if she has left her husband because of fornication or apostasy, if he wishes to have sexual relations with her. But if the husband turns away from the faith or desires to have extramarital sexual relations, the wife may neither marry another nor return to him. The husband should not divorce his wife, but one should add the clause "except for fornication."
1 Corinthians 7:13 — COMMENTARY ON PAUL'S EPISTLES
Paul says this in the case of two Gentiles, one of whom has become a believer. Normally, a pagan detests Christianity, and a Christian does not want to be contaminated by paganism, which is why Paul says that if they are happy to stay together, they should continue to do so.
1 Corinthians 7:14 — COMMENTARY ON PAUL'S EPISTLES
These unbelievers have the benefit of good will, which protects them from detesting the name of Christ.
1 Corinthians 7:15 — COMMENTARY ON PAUL'S EPISTLES
A marriage contracted without devotion to God is not binding, and for that reason it is not a sin if it is abandoned because of God. But the unbelieving partner sins both against God and against the marriage, because he or she is unwilling to live in a marriage relationship dedicated to God. It is not right to go to court over this because the one who leaves the marriage is doing so out of hatred for God, and for this reason he or she is not to be considered worthy of such attention.
1 Corinthians 7:16 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because it is always possible that the unbelieving partner will come to believe if he or she does not detest the name of Christ.
1 Corinthians 7:17 — COMMENTARY ON PAUL'S EPISTLES
God has assigned to each person the time of his salvation, that is, the time when he might believe, and he will keep that person until then. Paul tells the Corinthians that this is his general rule, so that when they hear that others are expected to follow it, they will be more willing to do so themselves. It is always easier to do something when you see others doing the same.
1 Corinthians 7:21 — COMMENTARY ON PAUL'S EPISTLES
Paul encourages slaves to serve their earthy masters well, so that they may appear to them to deserve their freedom. A slave who did not do his work properly would blaspheme the name of Christ and do nothing to further God's cause.
1 Corinthians 7:22 — COMMENTARY ON PAUL'S EPISTLES
Whoever has been delivered from sin is truly free. The ancients used to say that anyone who acts unwisely is a slave. They called all wise men free, and all the unwise were slaves as far as they were concerned. In any case, even a free believer is a slave of Christ, for to be free from God is the greatest sin of all.
1 Corinthians 7:23 — COMMENTARY ON PAUL'S EPISTLES
We have been bought at so high a price that only Christ, who owns everything, is able to pay it. Therefore whoever is bought with a price ought to serve all the more, in an effort to pay back the buyer. Having been bought by God, we must not once again become slaves of men. Slaves of men are those who accept human superstitions.
1 Corinthians 7:24 — COMMENTARY ON PAUL'S EPISTLES
Paul repeats what he said above in order to underline its importance.
1 Corinthians 7:26 — COMMENTARY ON PAUL'S EPISTLES
Here Paul teaches that virginity is better, not just because it is more pleasing to God but also because it is the more sensible course to follow in the present [end-time] circumstances.
1 Corinthians 7:27 — COMMENTARY ON PAUL'S EPISTLES
Paul says that no one should be divorced from his wife except in a case of fornication. As for the unmarried, what advantage is there in giving in to the lusts of the flesh?
1 Corinthians 7:28 — COMMENTARY ON PAUL'S EPISTLES
The man who marries does not sin because he is doing something which is permitted. But if he refuses to do it, he earns merit and a crown in heaven, for it takes great self-control to avoid doing something which is not expressly forbidden.
1 Corinthians 7:29 — COMMENTARY ON PAUL'S EPISTLES
Paul means by this that the end of the world is coming soon. Given this fact, believers should not worry about having children and instead should dedicate themselves to the service of God. For there will be many unprecedented pressures on them, and many will fall into the devil's trap. No one among us who has a proper fear of the pressures which the Savior predicted will want to be caught like that.
1 Corinthians 7:30 — COMMENTARY ON PAUL'S EPISTLES
Those who know that the end of the world is near realize that they will soon be consoled, and they comfort each other with this hope.
1 Corinthians 7:31 — COMMENTARY ON PAUL'S EPISTLES
Note that Paul says that the form of this world is passing away, not the substance of it. Therefore if the form of the world is going to perish, there is no doubt that everything in the world will vanish. It will all pass away. Every day the world gets older.
1 Corinthians 7:33 — COMMENTARY ON PAUL'S EPISTLES
Looking after a wife and family is a worldly thing. Sometimes, just to keep them happy, it even leads to doing things which ought to be punished.
1 Corinthians 7:34 — COMMENTARY ON PAUL'S EPISTLES
It is the human spirit which either sanctifies or corrupts the body. If anyone tries to have a pure body but a corrupt soul, he will soon have to choose between them. Either the soul must be honored, or the body will be drawn toward corruption.
1 Corinthians 7:35 — COMMENTARY ON PAUL'S EPISTLES
What Paul has just said may seem harsh to some people, which is why he adds this here.
1 Corinthians 7:36 — COMMENTARY ON PAUL'S EPISTLES
Paul always wants the best out of Christians. If someone really wants to get married, then it is better to marry publicly according to the permission given than to behave badly and be ashamed in private.
1 Corinthians 7:38 — COMMENTARY ON PAUL'S EPISTLES
The one who refrains from marriage does better because he earns merit for her with God and delivers her from the cares of this world.
1 Corinthians 7:39 — COMMENTARY ON PAUL'S EPISTLES
Paul writes this in order to make it clear that a woman who has been rejected by her husband is not free to marry again. If he should die, then she may remarry, but only in the Lord, which means without any suspicion of wrongdoing and within the bounds of the church.
1 Corinthians 7:40 — COMMENTARY ON PAUL'S EPISTLES
Paul adds that he has the Spirit of God in order to show that his advice is reliable.
1 Corinthians 8:1 — COMMENTARY ON PAUL'S EPISTLES
Paul means that knowledge is a great thing and very useful to the person who has it, as long as it is tempered by love.
1 Corinthians 8:2 — COMMENTARY ON PAUL'S EPISTLES
Only when a person has love can he be said to know as he ought to know.
1 Corinthians 8:4 — COMMENTARY ON PAUL'S EPISTLES
Paul now develops his argument in detail in order to show that knowledge without love is both useless and harmful.
1 Corinthians 8:6 — COMMENTARY ON PAUL'S EPISTLES
Everything which exists has been created by the Father through the Son. It is impossible for God not to be Lord as well, and since the Lord is God, it is clear that Father and Son are one.
1 Corinthians 8:10 — COMMENTARY ON PAUL'S EPISTLES
Paul is afraid that the weaker brother may be tempted to eat meat sacrificed to idols, not because he also possesses the knowledge that there is no such thing as an idol but because he might think that there is some spiritual power in such food, which he will acquire if he eats it.
1 Corinthians 8:13 — COMMENTARY ON PAUL'S EPISTLES
It is all right to have a wife, but if she commits adultery she is to be rejected. Likewise, it is all right to eat meat, but if it has been sacrificed to idols it is to be refused.
1 Corinthians 9:2 — COMMENTARY ON PAUL'S EPISTLES
Those Jewish believers who nevertheless continued to observe the law of Moses denied that Paul was an apostle because he taught that it was no longer necessary to be circumcised or to observe the sabbath. Even the other apostles thought that he was teaching something different because of this, and they denied that he was an apostle. But to the Corinthians Paul was an apostle, because they had seen the signs of God's power in him.
1 Corinthians 9:3 — COMMENTARY ON PAUL'S EPISTLES
Here Paul begins to develop the argument which he set out above, namely: "All things are lawful for me, but I will not be enslaved by anything" (6:12).
1 Corinthians 9:4 — COMMENTARY ON PAUL'S EPISTLES
This is what Paul meant when he said that all things were lawful to him.
1 Corinthians 9:6 — COMMENTARY ON PAUL'S EPISTLES
Paul means by this that he and Barnabas do have this right, but they do not want to exercise it.
1 Corinthians 9:8 — COMMENTARY ON PAUL'S EPISTLES
Paul indicates here that his position corresponds to the teaching of Scripture and that his refusal to accept any payment from the Corinthians was with good reason.
1 Corinthians 9:10 — COMMENTARY ON PAUL'S EPISTLES
The whole of Scripture applies to us by way of analogy.
1 Corinthians 9:12 — COMMENTARY ON PAUL'S EPISTLES
Paul does not exercise his rights because they might be an obstacle to the gospel. That left him free to argue that he was not one of the false apostles.
1 Corinthians 9:14 — COMMENTARY ON PAUL'S EPISTLES
It was not by the law of Moses that God followed the practice of the Gentiles, but natural reason itself decrees that a person should live from his labor.
1 Corinthians 9:15 — COMMENTARY ON PAUL'S EPISTLES
Paul says he would rather die because he knew it would be better from the standpoint of his future salvation.
1 Corinthians 9:16 — COMMENTARY ON PAUL'S EPISTLES
The servant sent by the Lord does what he has to do even if he is not willing, because if he does not do it he will suffer for it. Moses preached to Pharaoh even though he did not want to, and Jonah was forced to preach to the Ninevites.8.
1 Corinthians 9:19 — COMMENTARY ON PAUL'S EPISTLES
Paul is free from all human claims because he preached the gospel without getting any praise for it and never wanted anything from anyone, except their salvation.
1 Corinthians 9:20 — COMMENTARY ON PAUL'S EPISTLES
Did Paul merely pretend to be all things to all men, in the way that flatterers do? No. He was a man of God and a doctor of the spirit who could diagnose every pain, and with great diligence he tended them and sympathized with them all. We all have something or other in common with everyone. This empathy is what Paul embodied in dealing with each particular person.
1 Corinthians 9:21 — COMMENTARY ON PAUL'S EPISTLES
To be under the law of Christ is to be under the law of God, because everything which is of Christ is of God.
1 Corinthians 9:22 — COMMENTARY ON PAUL'S EPISTLES
Paul became weak by abstaining from things which would scandalize the weak.
1 Corinthians 9:26 — COMMENTARY ON PAUL'S EPISTLES
Paul means that he fights not merely with his words but with his deeds.
1 Corinthians 9:27 — COMMENTARY ON PAUL'S EPISTLES
To pommel the body is to fast and to avoid any kind of luxury. Paul shows that he disciplines his own body so that he will not miss out on the reward about which he preaches to others.
1 Corinthians 10:2 — COMMENTARY ON PAUL'S EPISTLES
Paul says the Jews were under the cloud in order to point out that everything that happened to them is meant to be understood as a picture of the truth which has been revealed to us. Under the cloud they were protected from their enemies until they were delivered from death, analogous to baptism. For when they passed through the Red Sea they were delivered from the Egyptians who died in it, and their death prefigured our baptism, which puts our adversaries to death as well.
1 Corinthians 10:4 — COMMENTARY ON PAUL'S EPISTLES
The manna and the water which flowed from the rock are called spiritual because they were formed not according to the law of nature but by the power of God working independently of the natural elements. They were created for a time as figures of what we now eat and drink in remembrance of Christ the Lord.
1 Corinthians 10:9 — COMMENTARY ON PAUL'S EPISTLES
The Jews were putting Christ to the test, because it was he who spoke to Moses. Paul is warning us here not to do the same as they did.
1 Corinthians 10:10 — COMMENTARY ON PAUL'S EPISTLES
Those who were destroyed prefigured Judas, who betrayed Christ and was eliminated from the number of the apostles by the judgment of God..
1 Corinthians 10:12 — COMMENTARY ON PAUL'S EPISTLES
Paul says this to those who, relying on their knowledge that it was lawful to eat anything, were a cause of scandal to their weaker brethren. Thinking that they had risen to a higher level, they in fact declined because of the teaching of the false apostles and condemned Paul when they were the guilty ones.
1 Corinthians 10:14 — COMMENTARY ON PAUL'S EPISTLES
Paul is exhorting the Corinthians to avoid any connection with idolatry, so that not only their bodies but their minds as well might be separated from it in order to destroy any form of temptation. For anyone involved in idolatry will expect something out of it. To trust in an idol is to turn away from God.
1 Corinthians 10:20 — Commentary on 1 Corinthians
So what am I saying, that something is sacrificed to an idol? Not that an idol is something; but those who sacrifice, sacrifice to demons. An idol is truly nothing; because an image appears of a dead thing: but under the cover of idols the devil is worshipped.
1 Corinthians 10:21 — COMMENTARY ON PAUL'S EPISTLES
Anyone who drinks the cup of demons insults the cup of Christ, and anyone who eats at the table of demons revolts against the table of Christ, that is to say, the altar of the Lord, and crucifies his body again.
1 Corinthians 10:24 — COMMENTARY ON PAUL'S EPISTLES
It is true that anyone who is an idolater will seek what pleases him alone. He will place scandals in the way of the weaker brother's conscience. This is why we ought to be quick to resist doing just what we want to do, for the love of Christ and for the salvation of our neighbors.
1 Corinthians 10:30 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that an idolater can have it both ways. On the one hand, he can glory in his idols, and on the other hand he can attack the apostle for eating what has been sacrificed to them, even if the latter does so after giving thanks to God. Such a person has an excuse for remaining in his error and sets a bad example to the brethren.
1 Corinthians 10:31 — COMMENTARY ON PAUL'S EPISTLES
To eat and drink to God's glory is to eat and drink after giving thanks to the Creator.
1 Corinthians 10:32 — COMMENTARY ON PAUL'S EPISTLES
Offense is given to the Jews when they see that a Christian, who claims the inheritance of the law and the prophets, is not afraid of idols, which they detest. Offense is given to the Greeks, that is, to the Gentiles, if their sin of idolatry is not only not contested but actually encouraged by people in the church who fail to reject things sacrificed to idols.
1 Corinthians 11:1 — COMMENTARY ON PAUL'S EPISTLES
It is normal that we should imitate those whom God has set over us as teachers. For if they imitate God, why should we not imitate them? For just as God the Father sent Christ as the teacher and author of life, so Christ sent the apostles to be our teachers, so that we should imitate them, for we are unable to imitate him directly.
1 Corinthians 11:2 — COMMENTARY ON PAUL'S EPISTLES
Having attacked their morals and behavior, Paul now goes on to correct their traditions.
1 Corinthians 11:3 — COMMENTARY ON PAUL'S EPISTLES
God is the head of Christ because he begat him; Christ is the head of the man because he created him, and the man is the head of the woman because she was taken from his side. Thus one expression has different meanings, according to the difference of person and substantive relationship.
1 Corinthians 11:7 — COMMENTARY ON PAUL'S EPISTLES
Although man and woman are of the same substance, the man has relational priority because he is the head of the woman. He is greater than she is by cause and order, but not by substance. Woman is the glory of man, but there is an enormous distance between that and being the glory of God.
1 Corinthians 11:10 — COMMENTARY ON PAUL'S EPISTLES
The veil signifies power, and the angels are bishops.
1 Corinthians 11:12 — COMMENTARY ON PAUL'S EPISTLES
Paul adds that all things are from God so that the woman will not be upset because of her dependent condition nor will the man be proud of his responsible position.
1 Corinthians 11:13 — COMMENTARY ON PAUL'S EPISTLES
This was the church's tradition, but since the Corinthians were ignoring it, Paul made his appeal to nature.
1 Corinthians 11:14 — COMMENTARY ON PAUL'S EPISTLES
This is in line with Leviticus [19:27], which prohibits a man from having long hair.
1 Corinthians 11:19 — COMMENTARY ON PAUL'S EPISTLES
Paul did not want heresies or choose them, but he foresaw the future and knew that they would come.
1 Corinthians 11:22 — COMMENTARY ON PAUL'S EPISTLES
The false apostles had sown divisions among them so that they were possessive of their offerings. Although they were all blessed with one and the same prayer, those who had not offered or who had nothing to offer were covered with shame and did not take part. Furthermore, it all happened so quickly that those who came later found nothing left to eat.
1 Corinthians 11:26 — COMMENTARY ON PAUL'S EPISTLES
Paul shows that the Lord's Supper is not a meal in the normal sense but spiritual medicine, which purifies the recipient if he partakes of it reverently. It is the memorial of our redemption, so that mindful of our Redeemer we might follow him more closely.
1 Corinthians 11:28 — COMMENTARY ON PAUL'S EPISTLES
Paul teaches that one should come to Communion with a reverent mind and with fear, so that the mind will understand that it must revere the one whose body it is coming to consume.
1 Corinthians 11:32 — COMMENTARY ON PAUL'S EPISTLES
The person who comes to the Lord's table irreverently is no better than an unbeliever.
1 Corinthians 11:33 — COMMENTARY ON PAUL'S EPISTLES
Paul tells them to wait for one another so that they may make their offering together and serve one another.
1 Corinthians 12:2 — COMMENTARY ON PAUL'S EPISTLES
Now that he is about to give them spiritual teaching, Paul recalls their former way of life. His intention is that, just as they have been worshipers of idols in the shape of statues and used to be led about by the will of demons, so now, as worshipers of God, they may walk according to the model of the law, so as to be pleasing to God.
1 Corinthians 12:3 — COMMENTARY ON PAUL'S EPISTLES
Any truth spoken by anyone is spoken by the Holy Spirit.
1 Corinthians 12:6 — COMMENTARY ON PAUL'S EPISTLES
Paul is emphatic in asserting that the distribution of gifts is not to be attributed to human causes as if they were achievable by men. The varied gifts of the Holy Spirit and the grace of the Lord Jesus are the work of one and the same God. The grace and the gift cannot be divided according to the persons of the Father, Son and Holy Spirit but must be understood as constituting the one work of the undivided unity and nature of the Three.
1 Corinthians 12:7 — COMMENTARY ON PAUL'S EPISTLES
Each person receives a gift so that, governing his life by divine constraints, he may be useful both to himself and to others while presenting an example of good behavior.
1 Corinthians 12:8 — COMMENTARY ON PAUL'S EPISTLES
In other words, he is given knowledge not by book learning but by the enlightenment of the Holy Spirit.
1 Corinthians 12:9 — COMMENTARY ON PAUL'S EPISTLES
Paul says this to encourage the person concerned to suppress his shyness and receive the ability to profess and lay claim to faith.
1 Corinthians 12:10 — COMMENTARY ON PAUL'S EPISTLES
To interpret is to interpret faithfully by God's gift the sayings of those who speak in tongues or in writing.
1 Corinthians 12:11 — COMMENTARY ON PAUL'S EPISTLES
Paul is here attributing to the Holy Spirit what he earlier attributed to all three persons. Because they are of one nature and power, the Three do what the One does. There is only one God, whose grace is distributed to individuals as he wishes, not according to the merits of any particular person but for the upbuilding of his church. All those things which the world wants to imitate but cannot, because it is carnal, may be seen in the church, which is the house of God, where they are granted by the gift and instruction of the Holy Spirit.
1 Corinthians 12:13 — COMMENTARY ON PAUL'S EPISTLES
Paul is teaching that we should not treat anyone with contempt, nor should we regard anyone as perfect.
1 Corinthians 12:14 — COMMENTARY ON PAUL'S EPISTLES
The unity of the body consists in the fact that its many members supply the things which the other parts lack.
1 Corinthians 12:15 — COMMENTARY ON PAUL'S EPISTLES
This means that a weak brother cannot say that he is not a part of the body simply because he is not strong.
1 Corinthians 12:16 — Commentary on 1 Corinthians
It cannot be denied that he, who seems weak among the brothers, is of the body; because he is not powerful.
1 Corinthians 12:19 — COMMENTARY ON PAUL'S EPISTLES
If everyone in the church were equal, there would be no body, because a body is governed according to the difference in the functions of its members.
1 Corinthians 12:20 — COMMENTARY ON PAUL'S EPISTLES
The diversity in the members of the body unites for the purpose of ensuring that the body fulfills its potential.
1 Corinthians 12:21 — COMMENTARY ON PAUL'S EPISTLES
The person who is greater in rank or dignity cannot do without those who are lower. For there are things which a humbler person can do which an exalted one cannot, just as iron can do things which gold cannot. Because of this, the feet perform an honorable function for the head.
1 Corinthians 12:22 — COMMENTARY ON PAUL'S EPISTLES
No matter how elevated a person may be, if he has no one under him, his rank is worthless. The greatest emperor still needs an army.
1 Corinthians 12:23 — COMMENTARY ON PAUL'S EPISTLES
Because our feet are lowly and lacking in dignity, we adorn them with shoes. It is clear that our private parts, which are thought to be shameful, cover themselves with respectability by avoiding public display, so as not to obtrude irreverently. Likewise, some of the brothers who are poor and unseemly in their dress are nevertheless not without grace, because they are members of our body. They go about in dirty little garments and barefoot. Though they may look contemptible, they are more to be honored because they usually lead a cleaner life. What men find despicable, God may find quite beautiful.
1 Corinthians 12:24 — COMMENTARY ON PAUL'S EPISTLES
We do not have to add anything to those whose eagerness for expertise and respectability is obvious—the honor due to them is given already. But an exhortation is necessary regarding the despised and lowly, to ensure that due honor is given to them, so that they may be seen as useful. Otherwise, if these people are despised, they will become more negligent about themselves.
1 Corinthians 12:25 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that the human body is so organized that all its members are necessary, and because of this, all are concerned for one another. One cannot exist without the other, and parts which are thought to be inferior are usually more necessary. No one ought to be despised as useless.
1 Corinthians 12:28 — COMMENTARY ON PAUL'S EPISTLES
Paul has placed the apostles at the head of the church. They may be identified with bishops, as Peter said of Judas: "Let another take his bishopric." There are two types of prophets, those who predict the future and those who interpret the Scriptures. The apostles are also prophets, because the top rank has all the others subordinated to it. Even a wicked man like Caiaphas uttered prophecies on the strength of his rank, not for any virtue he might have possessed. Teachers are those who instructed boys in the synagogue, a practice which has come down to us as well.
1 Corinthians 12:29 — COMMENTARY ON PAUL'S EPISTLES
A church has only one bishop, and prophecy is not given to everybody.
1 Corinthians 12:31 — COMMENTARY ON PAUL'S EPISTLES
The graces of the Lord which are seen in persons do not relate to the merit of the individual but to the honoring of God.
1 Corinthians 13:1 — COMMENTARY ON PAUL'S EPISTLES
It is a great gift to be able to speak in different languages. To speak with the tongues of angels is even greater. But in order to show that none of this can be ascribed to merit and that every tongue is subject to the glory of God, Paul adds that a man without love is like a noisy gong or a clanging cymbal.Balaam's ass spoke a human language in order to demonstrate the majesty of God, and children sang the praises of Christ in order to confound the Jews. In fact the Savior went further and declared that even stones could cry out if necessary.
1 Corinthians 13:2 — COMMENTARY ON PAUL'S EPISTLES
Balaam prophesied even though he was not a prophet, and Caiaphas also prophesied. So did Saul when, because of his disobedience, he was filled with an evil spirit. Judas accompanied the other disciples and understood all the mysteries and knowledge given to them, but as an enemy of love he betrayed the Savior. Both Tertullian and Novatian were men of no small learning, but because of their pride they lost the fellowship of love and falling into schism devised heresies, to their own damnation.
1 Corinthians 13:3 — COMMENTARY ON PAUL'S EPISTLES
Love is the very head of religion, and someone who has no head is dead.
1 Corinthians 13:10 — COMMENTARY ON PAUL'S EPISTLES
Everything which is imperfect will be destroyed. But destruction occurs by making the imperfect perfect, not by removing it altogether.
1 Corinthians 13:11 — COMMENTARY ON PAUL'S EPISTLES
In this life we are children, compared with what we shall become in the next life. For everything in this life is imperfect, including knowledge.
1 Corinthians 13:13 — COMMENTARY ON PAUL'S EPISTLES
Love is the greatest because while faith is preached and hope pertains to the future life, love reigns. As 1 John [3:16] says: "By this we know his love, that he laid down his life for us." Love is therefore the greatest of the three, because by it the human race has been renewed.
1 Corinthians 14:1 — COMMENTARY ON PAUL'S EPISTLES
Paul says that prophecy is the highest gift after love because it is to the benefit and advantage of the church, since by it everybody learns the principles of God's law.
1 Corinthians 14:3 — COMMENTARY ON PAUL'S EPISTLES
A person is built up when he finds out the answer to disputed points. Encouragement comes to him when he is enabled to endure. He is consoled when he continues in hope even when others are viewing his discipline with contempt. Knowledge of the law strengthens his soul and encourages him to hope for better things.
1 Corinthians 14:4 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that prophets are interpreters of the Scriptures.
1 Corinthians 14:5 — COMMENTARY ON PAUL'S EPISTLES
Paul could not forbid speaking in tongues, because this is a gift of the Holy Spirit, but the pursuit of prophecy is more acceptable because it is more useful.
1 Corinthians 14:12 — COMMENTARY ON PAUL'S EPISTLES
The soul is stirred and rejoices when it learns something more about the Scriptures. The more it tends in this direction, the more it abandons vices. It is for these reasons that Paul advises that one should make efforts to communicate clearly.
1 Corinthians 14:14 — COMMENTARY ON PAUL'S EPISTLES
What can a person achieve if he does not know what he is saying?
1 Corinthians 14:16 — COMMENTARY ON PAUL'S EPISTLES
The confirmation of the prayer comes about when people say "Amen" to it. The words spoken are confirmed in the minds of the hearers by the confession of truth.
1 Corinthians 14:20 — COMMENTARY ON PAUL'S EPISTLES
Paul wants them to be mature intellectually so they will grasp accurately what is needed for the upbuilding of the church. In this way they will leave behind malice and errors, striving instead for the things which are conducive to the good of the brotherhood.
1 Corinthians 14:21 — COMMENTARY ON PAUL'S EPISTLES
The Lord said this about those whom he knew in advance would not believe in the Savior. For to speak in other tongues and with other lips is to preach the New Testament.
1 Corinthians 14:22 — COMMENTARY ON PAUL'S EPISTLES
The utterances of God are hidden beneath the veil of an unknown tongue, so that they should not be seen by unbelievers. Paul was saying that tongues are useful for hiding ideas from unbelievers.
1 Corinthians 14:25 — COMMENTARY ON PAUL'S EPISTLES
When he sees that God is being praised and that Christ is being adored and that nothing is disguised or being done in secret, as happens among pagans, he will understand clearly that this is true religion.
1 Corinthians 14:26 — COMMENTARY ON PAUL'S EPISTLES
Particular effort should be made to ensure that unlearned people will benefit. Nothing should be done to hide things from them because of their lack of learning.
1 Corinthians 14:27 — COMMENTARY ON PAUL'S EPISTLES
Paul does not want these people to take up the whole day and leave insufficient time for expounding the Scriptures.
1 Corinthians 14:29 — COMMENTARY ON PAUL'S EPISTLES
Paul allowed others to ask questions about ambiguous matters, so that they might be elucidated by clearer discussion.
1 Corinthians 14:30 — COMMENTARY ON PAUL'S EPISTLES
In particular, the higher-ranking person should give way to the lower. It is simply not the case that every privilege can be granted to a single individual. Nor can it be that anyone, however low in the hierarchy, should have nothing given to him. No one is without the grace of God.
1 Corinthians 14:31 — COMMENTARY ON PAUL'S EPISTLES
It is a tradition of the synagogue which Paul is asking us to follow, whereby the people dispute while seated in chairs, on benches or on the floor, according to their rank. If a revelation has been given to someone sitting on the floor, he should be allowed to speak and not be despised because of his low rank.
1 Corinthians 14:32 — COMMENTARY ON PAUL'S EPISTLES
The Spirit is said to be subject so that he may facilitate the good efforts which he prompts.
1 Corinthians 14:33 — COMMENTARY ON PAUL'S EPISTLES
Those who are called in peace ought to aim for patience, so that the laws of peace are not broken.
1 Corinthians 14:35 — COMMENTARY ON PAUL'S EPISTLES
It is shameful because it is contrary to discipline for them to presume to speak about the law in the house of God, who has taught that they are subject to their husbands, when they know that men have the primacy there and that for them it is more fitting to be free to pray while holding their tongues. If they dare to speak in church, it is a disgrace, because they are veiled in order to appear humble. Moreover, women like this show that they are immodest, which is a disgrace to their husbands too. For when women are insolent, their husbands receive the blame as well.
1 Corinthians 14:36 — COMMENTARY ON PAUL'S EPISTLES
Paul issued the Corinthians with this reproof because they were so elated with vanity. The suggestion was that if they did not obey the words of the faith, there would be no one who would believe.
1 Corinthians 14:37 — COMMENTARY ON PAUL'S EPISTLES
Paul is alluding to the false apostles mentioned above, by whom they had been misled. They were teaching things which people wanted to hear but which were not of God. By saying that he was handing on nothing of his own, Paul was trying to indicate that what he was saying came from God and not from men. He therefore preaches consistently, with a clear conscience because he does not desire to please men but God.
1 Corinthians 14:39 — COMMENTARY ON PAUL'S EPISTLES
Anyone who does not recognize that what the apostle says is from God will not be recognized on the day of judgment.
1 Corinthians 14:40 — COMMENTARY ON PAUL'S EPISTLES
Something is done decently when it is done peacefully and with discipline.
1 Corinthians 15:1 — COMMENTARY ON PAUL'S EPISTLES
Paul is showing the Corinthians that if they have been led away from his teaching, especially from belief in the resurrection of the dead on which it is based, they will lose everything they have believed.
1 Corinthians 15:3 — COMMENTARY ON PAUL'S EPISTLES
The prophet Isaiah said: "He was led like a sheep to the slaughter" [Is 53:7] and so on. Revelation [13:8] adds that he was slain from before the foundation of the world. And Deuteronomy [28:66] says: "You will see your life hanging before your eyes, yet you will not believe." This is expressed in the future tense, to prevent the wicked from claiming that it does not apply to Christ.
1 Corinthians 15:6 — COMMENTARY ON PAUL'S EPISTLES
This is not recorded in the Gospels, but Paul knew it independently of them.
1 Corinthians 15:8 — COMMENTARY ON PAUL'S EPISTLES
By "untimely" Paul means that he was born again outside time, because he received his apostleship from Christ after the latter had ascended into heaven.
1 Corinthians 15:9 — COMMENTARY ON PAUL'S EPISTLES
Paul is least because he was the last in time, not because he was inferior in any way to the others.
1 Corinthians 15:10 — COMMENTARY ON PAUL'S EPISTLES
Paul says all this in order to show that despite his great sins and unworthiness, the grace of God was not given to him for nothing.
1 Corinthians 15:18 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because the Corinthians will not want to listen to the false prophets once they realize that if they do so their dead, whom they love, will be taken from them.
1 Corinthians 15:19 — COMMENTARY ON PAUL'S EPISTLES
It is clear that we hope in Christ both for this life and for the next one. Christ does not abandon his servants but gives them grace, and in the future they will dwell in eternal glory.
1 Corinthians 15:20 — COMMENTARY ON PAUL'S EPISTLES
Paul says this in order to get at the false prophets who claimed that Christ was never born and thus cannot have died. The resurrection from the dead proves that Christ was a man and therefore able to merit by his righteousness the resurrection of the dead.
1 Corinthians 15:22 — COMMENTARY ON PAUL'S EPISTLES
Adam died because he sinned, and so Christ, who was without sin, overcame death, in that death comes from sin. Everyone, the righteous and the unrighteous alike, dies in Adam, and everyone, believers and unbelievers alike, will also be raised in Christ. But the unbelievers will be handed over for punishment, even though they appear to have been raised from the dead, because they will receive their bodies back again in order to suffer eternal punishment for their unbelief.
1 Corinthians 15:28 — COMMENTARY ON PAUL'S EPISTLES
The subjection of Christ to the Father means that every creature will learn that he is subject to Christ, who in turn is subject to the Father, and will thus confess that there is only one God. But Christ's subjection to the Father is not the same thing as our subjection to the Son, because our subjection is one of dependence and not the union of equals. 1 Corinthians 15:29 — Commentary on Paul's Epistles, Corpus Scriptorum Ecclesiasticorum Latinorum 81.175 It seems that some people were at that time being baptized for the dead because they were afraid that someone who was not baptized would either not rise at all or else rise merely in order to be condemned.
1 Corinthians 15:30 — COMMENTARY ON PAUL'S EPISTLES
The theme here is that unless there is such a fact as the resurrection of the dead, all this is pointless.
1 Corinthians 15:37 — COMMENTARY ON PAUL'S EPISTLES
If a seed dies and comes back again with so much additional benefit to the human race, why is it incredible that a human body should rise again, by the power of God, with an equally improved substance?
1 Corinthians 15:39 — COMMENTARY ON PAUL'S EPISTLES
Let the Sophists explain this if they can! All the philosophers of this world are unwilling to submit their minds to the law of God in order to believe in him. Instead they confound one another with diverse and mutually contradictory theories, none of which can be proved. God, on the other hand, does not argue. Instead, he demonstrates his power by raising Christ from the dead.
1 Corinthians 15:43 — COMMENTARY ON PAUL'S EPISTLES
The body is sown in dishonor because it is placed in a coffin where it rots and is eaten by worms. But when it rises again, it will do so in glory, and all trace of this dishonor will vanish.
1 Corinthians 15:49 — COMMENTARY ON PAUL'S EPISTLES
This means that just as we have borne the corruptible body of the earthly Adam, so we shall in the future bear an incorruptible body, like that of the resurrected Christ.
1 Corinthians 15:50 — COMMENTARY ON PAUL'S EPISTLES
By "flesh" Paul means disobedience, and by "blood" he means an evil and wicked life. Not only will neither of these things inherit eternal life; both must be put under control in this life.
1 Corinthians 15:52 — COMMENTARY ON PAUL'S EPISTLES
The last trumpet is the one which is sounded when the battle is over. After a thousand years, when the antichrist has been destroyed and the Savior has reigned, Satan will be released from his prison in order to lead astray the nations of Gog and Magog, who are demons, in order that they might attack the fortresses of the saints. They will fail, and when they are defeated they will suffer the same fate as the antichrist and the false prophet. It is then that the last trumpet will sound the final victory.
1 Corinthians 15:55 — COMMENTARY ON PAUL'S EPISTLES
"Death" here refers to the devil, who is being insulted.
1 Corinthians 15:57 — COMMENTARY ON PAUL'S EPISTLES
Christ did not win the victory for himself but for our benefit. For when he became a man, he remained God, and by overcoming the devil, he who never sinned gained the victory for us, who were bound in death because of sin. The death of Christ defeated the devil, who was forced to surrender all those who had died because of sin.
1 Corinthians 15:58 — COMMENTARY ON PAUL'S EPISTLES
Those who persevere in a life of faith and good works have the assurance that they will be accepted by God and receive their reward and that they will not be led astray by wicked arguments.
1 Corinthians 16:3 — COMMENTARY ON PAUL'S EPISTLES
This collection was doubly beneficial, because it helped the saints mentioned above and also the poor people who were in the church.
1 Corinthians 16:4 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that if the collection is generous, he can go too. For if a bishop is going, he ought to take a large amount with him.
1 Corinthians 16:5-6 — COMMENTARY ON PAUL'S EPISTLES
Paul is personally strengthening the admonitions by which he is putting them right. The one from whom they have heard Christian teaching is coming to visit. If so, they will be all the more concerned not to be ashamed when he arrives.
1 Corinthians 16:7 — COMMENTARY ON PAUL'S EPISTLES
Knowing that he has a lot to do in Corinth, Paul does not want to pass through on his way somewhere else but to spend time with them when he comes.
1 Corinthians 16:9 — COMMENTARY ON PAUL'S EPISTLES
Paul made it clear that he was staying at Ephesus because he had found hearts there who were thirsting for the grace of God, and in them he could quickly instill the mystery of Christ. But because the devil is always restless and hostile to those who long for God, he adds that his enemies there are many. For the more they sought after the faith, the more there were adversaries who contradicted them and fought against the teaching of the Lord.
1 Corinthians 16:10 — COMMENTARY ON PAUL'S EPISTLES
Although Timothy was preaching what he had learned from Paul and was a gifted evangelist, the apostle commends him since he did not have the same authority. Paul was afraid that Timothy might not be received as he deserved by dissidents in the church, that they would create a fuss, that Timothy would be afraid and that his coming would do nothing for their salvation.
1 Corinthians 16:11 — COMMENTARY ON PAUL'S EPISTLES
Paul mentions Timothy's great merit in order to teach them not only that he should be treated with honor in their company but that once he had made preparations to leave he should be sent on his way with deference, because he was an apostle of the Lord.
1 Corinthians 16:12 — COMMENTARY ON PAUL'S EPISTLES
Paul is hinting that Apollos did not want to go to Corinth because the church there was divided, in the hope that when they heard this they would be eager to make peace. Apollos would come when the church reached agreement.
1 Corinthians 16:13 — COMMENTARY ON PAUL'S EPISTLES
They were to be watchful, in case they were secretly attacked in their faith. They were to stand firm, being bold in confessing what they had been taught. They were to be strong in both word and deed, because it is the right combination of these which enables people to mature.
1 Corinthians 16:14 — COMMENTARY ON PAUL'S EPISTLES
Where there is strife and dissension, there is no love.
1 Corinthians 16:19 — COMMENTARY ON PAUL'S EPISTLES
Paul refers to two kinds of church—public and domestic. One in which everyone assembles, he calls public. The other, in which people gather together through friendship, he calls domestic. Any place where a presbyter celebrates the solemn rites is called a church.
1 Corinthians 16:20 — COMMENTARY ON PAUL'S EPISTLES
The holy kiss is the sign of peace, doing away with discord.
1 Corinthians 16:21 — COMMENTARY ON PAUL'S EPISTLES
Paul makes it clear that he has written the subscript with his own hand.
1 Corinthians 16:22 — COMMENTARY ON PAUL'S EPISTLES
Paul is referring to the Jews, who were accursed because they said that the Lord had not yet come.
1 Corinthians 16:24 — COMMENTARY ON PAUL'S EPISTLES
Because the Corinthians did not love one another, Paul gives them this teaching from himself, in order that they might learn to love each other with the same love with which they were loved by the apostle, not with carnal emotion but in Christ Jesus.
1 Thessalonians 1:2 — Commentary on 1 Thessalonians
We give thanks to God always for all of you, making mention of you in our prayers, constantly remembering your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father: For all good things are from God, therefore they first give thanks to Him for their progress, who has deemed it worthy not only to give his gift to people under sin, but to adopt them as his children, at the same time assisting them in enduring all destruction, so that they may become more worthy. Therefore, they say that they remember these things in their speeches because they were increasing in the work of faith in the other churches, in order to complete the work that had been started by the will of God. They were eager in the pursuit of love, patience, and the hope of the coming of the Lord, which is before God, who deigned to incarnate his Son for the salvation of humanity. For it is pleasing to God if progress is made in Christ.
1 Thessalonians 1:5 — COMMENTARY ON THE FIRST LETTER TO THE THESSALONIANS
In order to indicate that he showed all humility among the Thessalonians and in order to adopt a gentle approach in dealing with them, Paul makes it clear that none of the powerful means by which they have been brought to faith is lacking. His preaching was accompanied by signs and wonders and was empowered by the Holy Spirit. It embodied the fullness of truth rather than fantasy. This could be seen in the teaching of grace, in the quality of discourse among them and in the healing of the sick. By these they could be seen to be the true heirs of the gift of God in the promises to Abraham.
1 Thessalonians 1:6 — COMMENTARY ON THE FIRST LETTER TO THE THESSALONIANS
Those who, eager to believe, suffer insults and injuries from their fellows, are precisely those who may be called imitators of the apostles and of the Lord himself. He suffered the same things from the Jews, as did the apostles who endured persecution as they pursued their faith in God.
1 Timothy 1:1 — COMMENTARY ON THE FIRST LETTER TO TIMOTHY
Timothy is a true son in faith, for his generation is one that will not know death or sickness or pestilence or hunger or thirst, because it is based on God and the future is glorious immortality in the gift of God in the kingdom of God and Christ.
1 Timothy 2:1 — Commentary on 1 Timothy
I exhort first of all to make supplications, prayers, intercessions, and thanksgivings for all men, for kings, and for all who are in authority, that we may lead a quiet and peaceful life in all godliness and reverence: This is the ecclesiastical rule, handed down by the master of the Gentiles, which our priests use to supplicate for all, praying for the kings of this world, so that they may have subject nations, so that we may be able to serve our God in peace, with a calm mind and quiet spirit. Also praying for those to whom lofty power is entrusted, that they may govern the republic in justice and truth, with an abundance of resources, so that joy may succeed the removal of disturbance and strife; for bread strengthens the heart, and wine gladdens the mind (Psalm 104:15). Also requesting for those who are in various needs, that they may be rescued and freed, and praise God, the author of their well-being. Also offering thanks for the daily providence of God that is granted to us for life, so that in all these things, God the Father may be praised, from whom all things come (1 Corinthians 8:6); and His Son, through whom all things exist, so that with all opposition and enmity subdued, we may be able to serve God with affectionate piety and chastity; for disturbance and captivity do not preserve piety or chastity.
1 Timothy 2:4 — COMMENTARY ON THE FIRST LETTER TO TIMOTHY
That God wishes all men to be saved means that he wishes that all who freely and willingly desire it shall find salvation.
1 Timothy 2:15 — COMMENTARY ON THE FIRST LETTER TO TIMOTHY
The salvation that comes to women through childbearing applies only to the children who are reborn in Christ.
1 Timothy 3:11 — COMMENTARY ON THE FIRST LETTER TO TIMOTHY
Paul does not refer here to women deacons, since these are not allowed in the church. It is heretics who have such persons. The reference here is to women in general.
1 Timothy 4:2 — COMMENTARY ON THE FIRST LETTER TO TIMOTHY
The seared conscience is a branded conscience, with the implication that they have been corrupted by falsehood which makes a mark on their consciences like a brand on skin.
1 Timothy 5:17 — COMMENTARY ON THE FIRST LETTER TO TIMOTHY
Effective presbyters should be rewarded not only with sublime honor but with earthly as well, that they not be burdened with poverty.
2 Corinthians 1:1 — COMMENTARY ON PAUL'S EPISTLES
Freed from all anxiety about the Corinthians, Paul confidently declares that he is an apostle of the Lord. In the first letter he said that he was "called an apostle," though he was not approved of by those who had been lured away from his teaching. In order to affirm that his apostleship has been ratified, he adds that he has been made an apostle by the will of God. He writes in association with Timothy, from whom he has heard the good news of the changes which have taken place at Corinth, and he associates the people there with believers in other churches, in order to confirm to them that they have made progress.
2 Corinthians 1:2 — COMMENTARY ON PAUL'S EPISTLES
Since the gift of God and of Christ is one and the same, Paul wants them to be partakers in the grace of God, that is, in the grace of Jesus Christ.
2 Corinthians 1:3 — COMMENTARY ON PAUL'S EPISTLES
Paul always speaks in this way, indicating the personhood of the Father and the Son, even though they are of one substance. Now he is giving much relief to people who had been grieved by his rebuke, for when they hear that God is not just the Father of creation but the Father of mercies as well, they will have hope and be assured that they have been rebuked so that they may find the mercy of God, once they have mended their ways. Through repentance they were being born again and made anew, which was not just a pardon but a restoration of their previous state of existence. He puts "mercies" in the plural because of their many sins, his aim being to console those who have been grieved on account of their faults.
2 Corinthians 1:4 — COMMENTARY ON PAUL'S EPISTLES
Paul mentions two kinds of consolation. One is the sort by which people who are suffering distress unjustly on account of the name of Christ find consolation in being set free. The other is the consolation of those who, when they are grieved because of sins, receive consolation from the fact that hope of forgiveness is promised to them when they mend their ways. This happens amid a community of those who have received consolation from God and been rescued from distress.
2 Corinthians 1:5 — COMMENTARY ON PAUL'S EPISTLES
It is clear that Christ himself, for whose sake we are suffering, is present with us, consoling us and rescuing us from trouble by his divine intervention.
2 Corinthians 1:6 — COMMENTARY ON PAUL'S EPISTLES
Because they were suffering persecutions from unbelievers for the sake of believers, they would be set free by God's help. This was viewed as a consolation to believers, so that they would not desert their faith because of such a stumbling block. The injuries suffered by the apostles were a temptation to believers to abandon their faith. When they saw the preachers overcome by force, they were inclined to wonder whether the promise of Christ might be an empty one.
2 Corinthians 1:8 — COMMENTARY ON PAUL'S EPISTLES
Paul wanted the Corinthians to know what evils he was enduring for the sake of their salvation. That way, they would not take it too badly if their own errors were admonished by people who were enduring such harsh treatment for their sake.
2 Corinthians 1:9 — COMMENTARY ON PAUL'S EPISTLES
Paul means that there was such a violent upsurge of evil against preachers of the faith that death was staring them in the face. But God does not refuse his protection to people in extreme danger, especially when they belong to him. He rescued them when they were in deep despair. Their affliction was so great that they would not have withstood it if God had not been with them.
2 Corinthians 1:12 — COMMENTARY ON PAUL'S EPISTLES
The boast of Paul's conscience was simplicity and sincerity, qualities which belong to God's teaching. In his first letter Paul had criticized teaching based on earthly wisdom, and he alludes to that again here. He accused preachers of that kind both because they preached according to the wisdom of the world and because they were doing it in order to make money. For that reason, Paul was unwilling to receive any payment from the Corinthians.
2 Corinthians 1:13 — COMMENTARY ON PAUL'S EPISTLES
What Paul says is backed up by his actions. It is through actions that we learn what a person really thinks.
2 Corinthians 1:14 — COMMENTARY ON PAUL'S EPISTLES
Paul asserts that his boasting over his obedient children is noticed and that this will be to their advantage on the day of judgment.
2 Corinthians 1:15 — Commentary on 2 Corinthians
Therefore, it is not idle because he wanted to go and did not go; for he wants it to be understood that there are some among them for whose sake he did not fulfill his desire, so that, by their efforts, they may be purified.
2 Corinthians 1:17 — COMMENTARY ON PAUL'S EPISTLES
Paul dismisses the charge that he cannot be trusted by telling the Corinthians that he did not change his mind lightly. He had good reasons for not doing what he had originally planned. When a spiritually minded person does not do what he intends to, it is because he has in mind something more providential for the salvation of someone's soul. The apostle did not carry out his original plan in order that the Corinthians might become better men and women. He delayed his coming specifically because there were some among them who had not purified themselves, and he was waiting for that to happen first. This is spiritual thinking. Carnal thinking, by contrast, makes changes of plan in order to suit personal desires, not in order to do what is beneficial.
2 Corinthians 1:18 — Commentary on 2 Corinthians
This is what he says to the Galatians: If I have destroyed, I also rebuild, I appoint myself a transgressor (Galatians 2:18). Therefore, faithfully proclaim the teaching of God: for this is what deceivers do. Often, in order not to offend people, they omit what is true.
2 Corinthians 1:19 — COMMENTARY ON PAUL'S EPISTLES
Competent preachers ought to be unambiguous about what they say. Say nothing that is not beneficial. Given that our human will often tends in ambivalent directions, Paul is insistent that he is not acting according to his will but according to what he knows will be helpful. In Christ, of course, this problem does not exist, because he always wills what is beneficial. Furthermore, Christ's will never changes and is never uncertain.
2 Corinthians 1:20 — COMMENTARY ON PAUL'S EPISTLES
Paul means that the work of the Father and the Son is one. When the Father gives the Spirit, the Son gives him too, because the Holy Spirit comes from both of them. He is thinking of the Trinity here because he has been speaking about the perfecting of mankind. The whole sum of perfection is found in the Trinity.
2 Corinthians 1:21 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that Christ confirms the Gentiles in the faith promised to the Jews, because he has made us both one.
2 Corinthians 1:23 — COMMENTARY ON PAUL'S EPISTLES
Here Paul is addressing people who apparently wanted to reform but were not making much of an effort in that direction. It was to spare them until they pulled themselves together that he went elsewhere for the time being. Paul did not want them to think that he despised them as unworthy. Once they realized that, they would mend their ways, and then the apostle would come to visit them.
2 Corinthians 1:24 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because faith is not a matter of compulsion but of free will.
2 Corinthians 2:1 — COMMENTARY ON PAUL'S EPISTLES
Paul was afraid that if he rebuked a few he would cause pain to many, because all the members of a body suffer when one of them is in pain.
2 Corinthians 2:2 — COMMENTARY ON PAUL'S EPISTLES
Paul did not want to hurt the Corinthians, but he saw it as the necessary prelude to the joy which would come from their obedience.
2 Corinthians 2:3 — COMMENTARY ON PAUL'S EPISTLES
The purification of the people is the apostle's joy.
2 Corinthians 2:4 — COMMENTARY ON PAUL'S EPISTLES
It is obvious that when someone admonishes another and in the process he himself suffers more grief over it than the person being rebuked, he is not doing this in order to cause grief but to show what deep love he has for the other. Someone who rebukes another without feeling this way merely tramples on his feelings.
2 Corinthians 2:5 — COMMENTARY ON PAUL'S EPISTLES
By "you all" Paul means the saints among the Corinthians. For they were divided into those who were saints and those who were not, but it is the former he is addressing here.
2 Corinthians 2:7 — COMMENTARY ON PAUL'S EPISTLES
A person who is swallowed up in too much affliction will turn in desperation to committing sins. True repentance, on the other hand, is a turning away from sin. If this person repents, he will prove that he is sorry for what he has done.
2 Corinthians 2:9 — COMMENTARY ON PAUL'S EPISTLES
As far as anyone can tell, Paul was commending the Corinthians for their obedience in other respects. They had already put matters right in their church administration, and now he was asking them to be obedient in this matter as well.
2 Corinthians 2:10 — COMMENTARY ON PAUL'S EPISTLES
Paul is practicing what he preaches. He has the right to give orders, but he cannot refuse to do himself what he is asking others to do. In the first letter he condemned this man's crime, in the hope that everyone would loathe him for it, but now he wants him to be received back and prays that they will no longer show any anger toward him. The Corinthians evidently did not have the apostle's wisdom and did not understand that this ought to be done immediately.
2 Corinthians 2:11 — COMMENTARY ON PAUL'S EPISTLES
Paul did not want this brother, being filled with sorrow and being rigorously excluded from the love of the church, to despair of himself. The devil, who is always subtle in his tricks, would then see that this man's mind was an easy prey, approach him and suggest that at least he should enjoy the things of the present, given that he has been denied any hope of future reward. Thus the brother would perish, being possessed by the devil, even though an opportunity for repentance had been given him.
2 Corinthians 2:12 — COMMENTARY ON PAUL'S EPISTLES
Paul means that when he got to Troas to preach the gospel of Christ, there were people who received the message.
2 Corinthians 2:13 — COMMENTARY ON PAUL'S EPISTLES
Lacking the consolation of Titus's presence Paul found the work unbearable, because there was so much opposition to him. For although some people had opened their hearts and accepted the Word of God, there were many unbelievers who reacted with impudent hostility. One lone voice could not teach the new believers and fend off these attacks at the same time. Therefore Paul said goodbye to those who had received him and left for Macedonia.
2 Corinthians 2:14 — COMMENTARY ON PAUL'S EPISTLES
For God to lead us in triumph in Christ is to make us victors in the faith of Christ, so that when unbelief has been trodden underfoot, faith may have its trophy.
2 Corinthians 2:15 — COMMENTARY ON PAUL'S EPISTLES
The aroma of the knowledge of God comes from Christ and through Christ. The reason why Paul said "aroma" was this: Some things are recognized by their smell, even though they are invisible. God, who is invisible, wishes to be understood through Christ. The preaching of Christ reaches our ears just as an aroma reaches our nostrils, bringing God and his only begotten Son right into the midst of his creation. A person who speaks the truth about Christ is just such a good aroma from God, worthy of praise from the one who believes. But one who makes erroneous assertions about Christ has a bad smell to believers and unbelievers alike.
2 Corinthians 2:16 — COMMENTARY ON PAUL'S EPISTLES
To unbelievers the preaching of the cross is the smell of death. On hearing the Word of God they receive it as if it were a plague from which death knocks on the door. But to others it is the fragrance of life. To believers the Word of God is a messenger of eternal life. It affects them in accordance with their faith.
2 Corinthians 2:17 — COMMENTARY ON PAUL'S EPISTLES
Paul is alluding to various false apostles who used to corrupt the Word of God through bad interpretation. Some of them were so zealous for Jewish tradition that they did not teach properly about Christ.
2 Corinthians 3:2 — COMMENTARY ON PAUL'S EPISTLES
Evidence of salvation is an epistle in itself. The salvation of the Corinthians was in Paul's heart and in the hearts of those who were with him, for he was always thinking about it.
2 Corinthians 3:3 — COMMENTARY ON PAUL'S EPISTLES
The things which are promised are eternal and are therefore said to be written with the Spirit of God, unlike temporal things written in ink, which fades and loses its power to record anything.
2 Corinthians 3:4 — COMMENTARY ON PAUL'S EPISTLES
Paul's purpose was to show that the ancient prophets did not have this position of trust in God's eyes, because theirs was a preparing ministry.
2 Corinthians 3:6 — COMMENTARY ON PAUL'S EPISTLES
The Spirit, who is the law of faith which is not written but which is contained in the rational soul, is life-giving, drawing to himself those who are guilty of mortal sin, so that they may be made righteous and cease altogether from sinning.
2 Corinthians 3:8 — COMMENTARY ON PAUL'S EPISTLES
It is obvious that the grace of the law of faith is greater than that of the law of Moses. For although the law of Moses was intended to be beneficial, it became the law of death because it was flouted. Then, because there was no way it could make provision for sinners to be saved, there came the law of faith, which not only forgives sinners but also makes them righteous. There is therefore a great deal of difference between one law and the other.
2 Corinthians 3:9 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because there is more glory in salvation than there is in death. However justly a judge may condemn some-one, he earns more honor if he shows mercy, so that the guilty party is given an opportunity to mend his ways.
2 Corinthians 3:10 — COMMENTARY ON PAUL'S EPISTLES
The law of Moses was not made glorious because of the splendor on his face. That splendor was of no benefit to anyone and did not have the reward of glory. It was rather a hindrance, not through its own fault but through the fault of sinners.
2 Corinthians 3:11 — COMMENTARY ON PAUL'S EPISTLES
Paul does not deny that there was splendor in the law and on the face of Moses, but it did not endure because in his case it was a symbol and not a reality. The difference between the face of Moses and the glory of Christ is the same as the difference between the picture and the person whom it portrays.
2 Corinthians 3:12 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that we have a hope of seeing glory, not the kind that was on the face of Moses but the kind which the three apostles saw on the mountain when the Lord revealed himself. Therefore we ought to repay the love of God as far as we can by being more fervent in our love for him, who by cleansing us from our sins has given us this confidence. Now our confidence ought to increase, because what we eventually see will be in proportion to what we now believe.
2 Corinthians 3:14 — COMMENTARY ON PAUL'S EPISTLES
Their minds were hardened through unbelief, and this will not change until they convert and believe in Christ.
2 Corinthians 3:17 — COMMENTARY ON PAUL'S EPISTLES
Because God is Spirit, he has given through Christ the law of the Spirit, which persuades us to believe in invisible things which our reasoning understands spiritually. This law gives liberty because it demands only faith, and because it believes what it does not see, we are able to be rescued from our condition.
2 Corinthians 4:1 — COMMENTARY ON PAUL'S EPISTLES
Paul attributes his perseverance not to human merit but to the mercy of God, which first cleanses a person, then makes him righteous, adopts him as a son of God and endows him with a glory like the glory of God's own Son.
2 Corinthians 4:2 — COMMENTARY ON PAUL'S EPISTLES
This is really an invitation. Just while he had been speaking about himself and his associates, Paul is now exhorting the Corinthians to lead a better life.
2 Corinthians 4:3 — COMMENTARY ON PAUL'S EPISTLES
Unbelief casts darkness over the splendor of the power of God. This is especially true in the case of the Jews.
2 Corinthians 4:4 — Commentary on 2 Corinthians
The God of this world is said of the worldly-minded, because they, being hostile to the faith of Christ, blind the minds of infidels, so that they do not see the truth of the glorious gospel of Christ. Therefore, this is what they desire. For since they are malicious people and understand the truth, they say it is false, and in doing so, they assist themselves, in order that they may not believe what they do not want to believe. However, they assert that Christ, being the image of God, is only corporeal: and leaving aside his deeds, they only mention his flesh, of which Isaiah said: He has blinded their eyes, so that they may not see; and he has closed their ears, so that they may not hear up to this very day (Isaiah 6:10).
2 Corinthians 4:5 — COMMENTARY ON PAUL'S EPISTLES
In expressing himself humbly, Paul spoke in a way which was designed to show that he was not preaching the gospel for his own advantage but for the glory of the Lord Christ, to whom he is obedient.
2 Corinthians 4:7 — COMMENTARY ON PAUL'S EPISTLES
By treasure, Paul meant the sacrament of God in Christ, which is made manifest to believers but which has been concealed from unbelievers with a veil. Just as a treasure is put in a hidden place, the sacrament of God is hidden within a person, in his heart. The reference to earthen vessels is an allusion to the weakness of human nature, which can do nothing unless empowered by God.
2 Corinthians 4:9 — COMMENTARY ON PAUL'S EPISTLES
God was with them, like a shepherd, when they were in need. He looked after their interests, so that their enemies would not get the better of them.
2 Corinthians 4:10 — COMMENTARY ON PAUL'S EPISTLES
Christ himself shares in the death of martyrs. Their sufferings are his sufferings. His life is made manifest in their bodies. Their sufferings are evidence of the fact that they are prepared to receive the life to come which Christ promised.
2 Corinthians 4:11 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that Christians are not afraid to die because they have the promise of resurrection.
2 Corinthians 4:12 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying this because he and Timothy were being threatened with death for their sakes. By preaching to the Gentiles they had stirred up hatred from both Jews and Gentiles, risking even death.
2 Corinthians 4:15 — COMMENTARY ON PAUL'S EPISTLES
God does not want anyone to be excluded from his gift. But because not everyone had received the word of faith, God's apostle, who knew God's will, was not afraid to suffer persecutions and perils as long as he could preach to everyone faithfully, so that more people might believe.
2 Corinthians 4:16 — COMMENTARY ON PAUL'S EPISTLES
In times of persecution the soul advances. Every day it adds something more to its experience of faith. Even the damage done to the body becomes conducive to immortality through the merit of the soul.
2 Corinthians 4:17 — Commentary on 2 Corinthians
These present temporary tribulations that are brought upon us for the sake of faith are called momentary and light because they are temporary. However, they are working an eternal weight of glory beyond all measure for those who are patient. For with small labors, great rewards are given, and for light tribulation, a surpassing weight of glory will be repaid for eternity.
2 Corinthians 4:18 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that people who long for heavenly things despise the things of this world, because in comparison with what they want, these things are nothing.
2 Corinthians 5:1 — COMMENTARY ON PAUL'S EPISTLES
Our present body is our earthly home. Our resurrection body is our heavenly one.
2 Corinthians 5:3 — COMMENTARY ON PAUL'S EPISTLES
People are earnest in their prayers that they should not be excluded from the glory which is promised. This is what being found naked means. For when the soul is clothed in a body, it must also be clothed with the glory by which it is transformed into brightness.
2 Corinthians 5:4 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying here that we are oppressed by bodily sufferings and death.
2 Corinthians 5:5 — COMMENTARY ON PAUL'S EPISTLES
The Spirit is our guarantee because he is the agent of our adoption.
2 Corinthians 5:6 — COMMENTARY ON PAUL'S EPISTLES
God is still present, but because we cannot see him we are said to be absent from him as long as we are in the body.
2 Corinthians 5:9 — COMMENTARY ON PAUL'S EPISTLES
We have to put our energy into good works in order to please God.
2 Corinthians 5:10 — COMMENTARY ON PAUL'S EPISTLES
If we are going to receive what we have done in the body, it is clear that we shall not be judged without a body, good or bad. Paul does not say "in the flesh," because the deeds of the flesh always deserve punishment, but "in the body," because sometimes the body acts spiritually and sometimes it acts carnally.
2 Corinthians 5:12 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying this because of some people who used to take a personal pride in making it known that they had been taught by men who had always been with the Lord.
2 Corinthians 5:13 — COMMENTARY ON PAUL'S EPISTLES
What Paul has said is sane from his hearers' point of view, as long as it is understood in the sense in which it was uttered, but if it is thought to have been spoken out of boastfulness, it is insane. For all pride is a kind of insanity.
2 Corinthians 5:14 — COMMENTARY ON PAUL'S EPISTLES
Because of the love of Christ the apostles were not silent about the gifts they received from him. Those who love him are surrounded by such gifts. They were not boasting about them but inviting their hearers to become Christ's disciples.
2 Corinthians 5:16 — COMMENTARY ON PAUL'S EPISTLES
Now that Christ has risen from the dead, birth according to the flesh loses its importance, bodily weakness ceases to count and the sufferings of death no longer matter either. Right up until the cross there was a suspicion that Christ was weak, but once he rose from the dead all that vanished and what was previously doubted came to be believed.
2 Corinthians 5:18 — COMMENTARY ON PAUL'S EPISTLES
Although Christ has redeemed us all things come from God, because all fatherhood comes from him. Therefore [in triune reasoning] precedence must be given to the person of the Father.
2 Corinthians 5:19 — COMMENTARY ON PAUL'S EPISTLES
God was in Christ, that is to say, the Father was in the Son, reconciling the world to himself, not counting their sins against them. Creation sinned against God and did not repent, so God, who did not want his work to perish, sent his Son in order to preach through him the forgiveness of sins and thus reconcile them to himself.
2 Corinthians 5:20 — COMMENTARY ON PAUL'S EPISTLES
Paul wants to show both his devotion to God's providence and his belief that it is his duty to love the whole human race.
2 Corinthians 5:21 — COMMENTARY ON PAUL'S EPISTLES
Christ did not have to be born as a man, but he became man because of sin. It was only because all flesh was subject to sin that he was made sin for us. In view of the fact that he was made an offering for sins, it is not wrong for him to be said to have been made "sin," because in the law the sacrifice which was offered for sins used to be called a "sin." After his death on the cross Christ descended to hell, because it was death, working through sin, which gave hell its power. Christ defeated death by his death and brought such benefit to sinners that now death cannot hold those who are marked with the sign of the cross.
2 Corinthians 6:2 — COMMENTARY ON PAUL'S EPISTLES
Paul is teaching that God's grace in Christ was predestined. God decreed that his mercy would be poured out in this way, that help would be lavished on those who called for it in the name of Christ.
2 Corinthians 6:3 — COMMENTARY ON PAUL'S EPISTLES
By his faith and vigilance, Paul is cutting away everything which might cause the negligent to stumble, out of fear that their sluggishness might present his disciples with a cause for stumbling. Fault would have been found with their ministry if they did not exemplify in their deeds the things they were teaching.
2 Corinthians 6:4 — COMMENTARY ON PAUL'S EPISTLES
Servants of God teach without flattery, so that they might please him whose servants they are, unlike the false apostles, who sought only to please their hearers.
2 Corinthians 6:7 — COMMENTARY ON PAUL'S EPISTLES
The word of truth was in Paul's teaching, because he conveyed no message other than the one which he had received from the Lord.
2 Corinthians 6:8 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that he was recognized as a sincere and faithful preacher by those who believed that the gospel was the glory of God. Even to those who thought that the gospel was vile, he presented himself as a faithful servant of God and was not afraid to say things which they would have been scandalized to hear.
2 Corinthians 6:9 — COMMENTARY ON PAUL'S EPISTLES
Those who hated the apostles thought that they were dying every day of their lives as the price for their wickedness. But because the apostles were preaching with God's approval, they kept being rescued from death by the help of Christ.
2 Corinthians 6:11 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying this because of the freedom he enjoyed in a pure conscience. A mind with a bad conscience is afraid to speak, loses its train of thought and makes verbal slips. People whose heart is enlarged are happy with themselves because they are confident that they have behaved well.
2 Corinthians 6:16 — COMMENTARY ON PAUL'S EPISTLES
It is obvious that the things Paul lists are opposites and that we are to flee from the ones and cling to the others. No one can serve two masters. Christ has proclaimed that we should go away from the devil, who wants to represent himself falsely as God. He has promised us eternal life, so we should be strangers to the treachery and wrong-headedness of unbelievers. He has forbidden the worship of idols because they are incompatible with the temple of God. We are temples of the living God. There is nothing more damaging to us than idols, because they tempt us to depart from our faith in the one true God.
2 Corinthians 6:18 — COMMENTARY ON PAUL'S EPISTLES
God wants us to be set apart from all contamination so that he can receive us as his children. By this testimony Paul exhorts us to a pure life. He shows that Jesus Christ was already our Lord in ancient times and was predestined to receive us in the fondness of his love.
2 Corinthians 7:1 — COMMENTARY ON PAUL'S EPISTLES
What Paul is saying is clear, but "defilement of the flesh" is to be interpreted in a complex way. Notice that he did not say "from defilement of the flesh" but "from every defilement of the flesh" in order to encourage us to flee from all carnal vices—everything which the law prohibits—so that we might perfect holiness of the Spirit in the fear of God. We do this by pursuing the things which are right in the fear of God and which are therefore holy, abstaining from sins in the name of Christ. People who restrain themselves from vices without professing Christ may seem to be set apart according to the world but not according to the Spirit of God. Only those who believe are made clean. Others, whatever they may be like, remain unclean.
2 Corinthians 7:2 — COMMENTARY ON PAUL'S EPISTLES
Paul wants the Corinthians to give thought to what he is saying, so that when they have taken it to heart they may conclude that what he is saying is true.
2 Corinthians 7:3 — COMMENTARY ON PAUL'S EPISTLES
Paul wants them to realize in what frame of mind he is speaking to them. He is certainly not rejecting people whom he wants to have as sharers with him, but he is exhorting them to make themselves worthy of this sharing.
2 Corinthians 7:4 — COMMENTARY ON PAUL'S EPISTLES
Paul is confident because of the way the Corinthians responded to his reproof in the first letter. The fact that they did not take it badly has given him the confidence to admonish them again. He also says that he has been consoled by this to such an extent that in spite of all his affliction he is overflowing with joy. Seeing that there is hope for the people on whose behalf he is enduring hardships, he is rejoicing in spite of his tribulations, being certain that he will please God for the fact that they have received salvation.
2 Corinthians 7:5 — COMMENTARY ON PAUL'S EPISTLES
It is because the flesh is irrational that Paul says that it has no rest from its suffering. But the soul, although it was suffering in the body, did have rest. This is because of the hope that God would reward them for the tribulations inflicted on them by unbelievers. Fightings were inflicted on the body, and fears attacked the soul, but Paul was not at all afflicted in the Spirit, who was given to him so that he might endure such things.
2 Corinthians 7:6 — COMMENTARY ON PAUL'S EPISTLES
It is always a great comfort, when we are suffering, to have someone near us who can share it with us.
2 Corinthians 7:7 — COMMENTARY ON PAUL'S EPISTLES
Paul showed what great affection he had for them. He paid no mind to the stench of the dungeon, nor of the pain of the lashes, nor of the rope with which his feet were bound. But when he heard that the Corinthians had amended their ways he rejoiced, and forgetting his sufferings, thanked God for their salvation, viewing it as a kind of reward for his troubles.
2 Corinthians 7:10 — COMMENTARY ON PAUL'S EPISTLES
Godly grief brings about the death of worldliness. When the sinner is found out he is grieved because he is bound to be punished, not having anyone from whom he may expect mercy. Perhaps for the moment there may be nobody who can exact retribution from him, but he knows he will not be able to escape the judgment of God.
2 Corinthians 7:11 — COMMENTARY ON PAUL'S EPISTLES
Someone who repents is troubled by the fear that he might sin again. But a person who knows that he has been deformed by sin longs to reform himself. One who knows that he is being rebuked for his own good begins to experience a zeal for bringing good works to completion.
2 Corinthians 7:12 — COMMENTARY ON PAUL'S EPISTLES
Paul is making it clear that forgiveness ought to be granted to those who did wrong not only for their sake but for the sake of the church, because when one does wrong many suffer.
2 Corinthians 7:13 — COMMENTARY ON PAUL'S EPISTLES
Paul has been comforted by the fact that those whom he rebuked wished to mend their ways. But on learning from Titus that they were experiencing pain on account of their error, he was consoled even more and filled with joy, because their resolve had been confirmed by their behavior.
2 Corinthians 7:15 — Commentary on 2 Corinthians
He says that the mind and affection of Titus are in them, because he has seen their progress; for a holy mind is in all good. Remembering the obedience of all of you, how with fear and trembling you received him. The Corinthians, knowing that Titus was sent to them by the Apostle, were terrified at his arrival, for they had already been rebuked by him for their great vices. And because they had begun to reform their lives, they were anxious to listen to his instructions; so that when he returned, the Apostle could help calm their minds: therefore, he indicates that he praised Titus, for they respected him as an Apostle in Titus.
2 Corinthians 7:16 — COMMENTARY ON PAUL'S EPISTLES
Paul is glad not only because of their good resolve but because of the good actions by which they were correcting their former sinful practices. This is why he has perfect confidence in them.
2 Corinthians 8:1 — COMMENTARY ON PAUL'S EPISTLES
Paul says that they had received the grace of God because they accepted the word of faith devoutly.
2 Corinthians 8:2 — COMMENTARY ON PAUL'S EPISTLES
Although the Macedonians were short of material resources, their souls were rich, because they ministered to the saints with a pure conscience, trying to please God rather than men.
2 Corinthians 8:3 — COMMENTARY ON PAUL'S EPISTLES
Because they gave themselves to God wholeheartedly, they wanted to offer even more than their strength allowed.
2 Corinthians 8:4 — COMMENTARY ON PAUL'S EPISTLES
Because the Macedonians were offering more than they could afford, Paul was inclined to refuse their contribution, fearing that hardship would later cause them to reconsider their good deed. But because they showed themselves to be of such character that they stood firm, with a pure mind in the confidence of faith, attaching more importance to the promises for the future than to immediate rewards in the present, in the end it seemed right for him to accept their contribution.
2 Corinthians 8:5 — COMMENTARY ON PAUL'S EPISTLES
By giving themselves to God first and then to their fellow believers, the Macedonians demonstrated their sincere desire to be made perfect. Paul quoted their example in the hope of persuading the Corinthians to do likewise.
2 Corinthians 8:7 — Commentary on 2 Corinthians
He exhorts them to boast about these things among the other churches. For this is the proof of their improvement, if they are ready for the ministry of the saints.
2 Corinthians 8:8 — COMMENTARY ON PAUL'S EPISTLES
Paul is not ordering the Corinthians to send money to those who are suffering want but encouraging them to do so, demonstrating that they have the right attitude toward God and others. In return for their generosity they will undoubtedly receive a reward.
2 Corinthians 8:9 — Commentary on 2 Corinthians
He is said to have become poor as Christ, because God deigned to be born as a man, humbling the power of his divinity, so that he might acquire for mankind the riches of divinity; as the Apostle Peter says, that we might be partakers of the divine nature (2 Peter 1:4). Therefore, he became man, so that he might unite man to God, as it is written, 'I said, 'You are gods'' (Psalm 82:6). In this way, they are encouraged to become poor by giving generously; may their poverty benefit them, just as the poverty of Christ benefited us. And indeed, Christ became poor for our sake, but we in order to benefit.
2 Corinthians 8:11 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that the Corinthians should give as much as they are willing and able to give. That way their conscience would become clear and not be clouded by pretense, pleasing man but not God.
2 Corinthians 8:12 — COMMENTARY ON PAUL'S EPISTLES
Paul is exhorting the Corinthians to give what they are able but not to overdo it, because he did not want them to feel that they were acting under compulsion and thus come to be resentful.
2 Corinthians 8:13 — COMMENTARY ON PAUL'S EPISTLES
It is true that giving should not cause hardship to the givers. But at the same time, a person ought not to keep more than he needs for himself.
2 Corinthians 8:14 — COMMENTARY ON PAUL'S EPISTLES
The equality Paul is speaking of consists in the fact that because they are ministering to the saints this time they will be repaid by them in the future, for they are making the saints their debtors.
2 Corinthians 8:15 — COMMENTARY ON PAUL'S EPISTLES
The saints, with their hope in the world to come, have more than those who appear to be rich in this world. But both will be made equal, because those who give of their wealth to help the saints now will be helped by them at some future time, when they are in need.
2 Corinthians 8:17 — COMMENTARY ON PAUL'S EPISTLES
Seeing that the Corinthians are making progress in good works, Titus has become particularly concerned about their attitude and has even volunteered to go to visit them.
2 Corinthians 8:20 — COMMENTARY ON PAUL'S EPISTLES
Since the matter had to do with administering aid, Paul makes this additional remark in order not to be thought negligent concerning the care of the poor or of the saints. For the apostles had agreed to keep the poor in mind.
2 Corinthians 8:21 — COMMENTARY ON PAUL'S EPISTLES
Paul is providing goods in the sight of God when he teaches that what God commands concerning the administering of aid to the saints or to the poor ought to be put into practice. But he also provides goods in the sight of others, because he is sending people to urge them to take part in this undertaking. Paul does not want his teaching to incur reproach because of improvident assistants.
2 Corinthians 8:24 — COMMENTARY ON PAUL'S EPISTLES
Paul is urging the Corinthians to demonstrate their love by the way they treat those he is sending to them. If they received them with honor, they would be demonstrating to all the other churches how far they had progressed and that the good things which were said about them were true. He is therefore encouraging their resolve, for someone who is well thought of usually shows improvement.
2 Corinthians 9:1 — COMMENTARY ON PAUL'S EPISTLES
It is superfluous, but in order to demonstrate his diligence, it was necessary for Paul to write like this, so that they would be all the more willing to do what they were asked and to embody the truth they were being taught. For superfluities tend to show greater concern. Our Lord did not doubt Peter's love for him, but even so he asked the apostle three times: "Simon, son of John, do you love me?" This repetition may seem to be superfluous, but it contributed to the perfecting of the admonition. At length Peter would learn from it that he must act with great diligence.
2 Corinthians 9:2 — COMMENTARY ON PAUL'S EPISTLES
The other churches followed after Corinth. When they heard that a church which had previously been involved in many errors had put them right, they were moved to good works. After accepting the faith and then behaving badly, they began to have this desire to improve. How much more then ought others, in whom such vices were not present, do so as well?
2 Corinthians 9:3 — COMMENTARY ON PAUL'S EPISTLES
Paul often reminds the Corinthians of his care for them by saying this kind of thing, so that they will not feel frustrated.
2 Corinthians 9:4 — COMMENTARY ON PAUL'S EPISTLES
It is obvious that if Paul arrives and finds that the Corinthians are not what they have been expected to be, he will be chagrined and they will feel even more frustrated.
2 Corinthians 9:5 — COMMENTARY ON PAUL'S EPISTLES
Paul was not asking Titus and his colleagues to go to Corinth as if they were not willing to do so, but in order to prove his love for them. Titus and his friends wanted to go, and Paul is urging them to do so without delay.
2 Corinthians 9:6 — COMMENTARY ON PAUL'S EPISTLES
Paul is referring to misers when he talks about people who sow sparingly. He says this here because the Corinthians had promised to send something and had subsequently backtracked.
2 Corinthians 9:7 — COMMENTARY ON PAUL'S EPISTLES
Paul is teaching them that if they give with a cheerful heart they will be storing up treasure for future use in heaven.
2 Corinthians 9:8 — COMMENTARY ON PAUL'S EPISTLES
Paul points out that the grace of God is present in them. Just as it has led their hearts to amend their faults and accept the truth of Christian teaching, so it will assist them, once they have begun, to abound in every good work.
2 Corinthians 9:9 — COMMENTARY ON PAUL'S EPISTLES
If the righteousness of a man who gives to the poor endures forever, how much more will this be true of a man who gives to the saints. For the poor are obvious to all, but the saints are known only to those who can discern them, for they are servants of God who are constant in prayer and fasting and who lead a pure life.
2 Corinthians 9:12 — COMMENTARY ON PAUL'S EPISTLES
It is not only those who have been delivered from beggary to the service of God who rejoice but all those who see the want being supplied. Thus it is that what is given to a few redounds in praises given by the many to God.
2 Corinthians 9:13 — COMMENTARY ON PAUL'S EPISTLES
By this service Paul and his companions are testing the Corinthians' attitude and magnifying the Lord.
2 Corinthians 10:1 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that he is the same person whether present or absent. He refers here to the meekness and gentleness of Christ because he does not want to appear to be harsher in person than in a letter. At the same time, he warns them that he can be severe with them if he has to be and that if they do not put things right in his absence, they may get an unpleasant surprise when he comes.
2 Corinthians 10:2 — COMMENTARY ON PAUL'S EPISTLES
Paul is referring here to those who did not accept that his teaching was spiritual.
2 Corinthians 10:3 — COMMENTARY ON PAUL'S EPISTLES
This means that although we are living in the body we act in a spiritual way. Anyone who does what is pleasing to God is acting spiritually.
2 Corinthians 10:4 — COMMENTARY ON PAUL'S EPISTLES
All worldly things are corrupt, but Paul is strong because he is fighting with uncorrupted weapons.
2 Corinthians 10:5 — COMMENTARY ON PAUL'S EPISTLES
Paul takes an intellect captive when he conquers it just as it is contradicting him by its reasonings, and he leads it, humbled and tame, to the Christian faith.
2 Corinthians 10:6 — COMMENTARY ON PAUL'S EPISTLES
Paul avenges disobedience when he condemns it through obedience, destroying it at the same time as he leads those who resist to the faith, in order that unbelief may be condemned by those who used to defend it.
2 Corinthians 10:7 — COMMENTARY ON PAUL'S EPISTLES
Paul is criticizing those who in the inflated pride of their own presumption have a lower opinion of him than he deserved and who imagined that they had no need of his teaching.
2 Corinthians 10:11 — COMMENTARY ON PAUL'S EPISTLES
Someone to whom power has not been given is capable of being bold when absent but when present he is put to shame. The apostle will not be put to shame when issuing his rebuke. He is doing this in bold reliance on his spiritual power.
2 Corinthians 10:12 — Commentary on 2 Corinthians
For we dare not join or compare ourselves with some who commend themselves: They are those who commend themselves, who desire to rule without receiving authority, claiming authority for themselves. For the one who is sent does not assert authority for himself, but rather for the one who sent him, showing himself to be a chosen steward by the Lord. Therefore, he does not join or compare himself with those who preach without being sent, presuming beyond what is permitted.
2 Corinthians 10:13 — COMMENTARY ON PAUL'S EPISTLES
Paul takes advantage of his authority only to the extent that he glories in the progress of believers, so that his power may be conducive to salvation and not self-aggrandizement. He did not boast beyond the power that was given to him, nor did he claim any authority in places where his preaching had not been heard.
2 Corinthians 10:14 — COMMENTARY ON PAUL'S EPISTLES
Paul did not go too far in what he was doing but stayed within the limits set for his task by God. He makes this explicit here so that the Corinthians will know that God has sent him to them and so they ought to obey his warnings. Otherwise they might appear to be resisting God, by whom Paul was sent.
2 Corinthians 10:15 — COMMENTARY ON PAUL'S EPISTLES
Someone who takes pride in his own work is not being excessively proud of himself. A prudent man does not rely on the labors of others. This is why Paul does not claim any credit for those who have come to faith by the preaching of other evangelists.
2 Corinthians 10:16 — COMMENTARY ON PAUL'S EPISTLES
What Paul wants is to preach the gospel to those to whom the message has not yet been given, so that God will be glorified by his labor.
2 Corinthians 10:17 — COMMENTARY ON PAUL'S EPISTLES
By saying this Paul intimates that even his assurance and pride are to be given to the Lord, because it is by his favor that he has them. Someone who has confidence in the power of the gospel has confidence in the God who enables it. Thus God is glorified by all godly work. A person who has not received power from God cannot glory in the Lord, because he is seeking his own glory.
2 Corinthians 10:18 — COMMENTARY ON PAUL'S EPISTLES
God does not commend someone whom he does not send.
2 Corinthians 11:1 — COMMENTARY ON PAUL'S EPISTLES
Paul says that he is being foolish when he starts to talk about himself but that he is forced to do so because these people were harboring unworthy thoughts, when they of all people ought to be thinking well of him.
2 Corinthians 11:2 — COMMENTARY ON PAUL'S EPISTLES
Paul is making it clear that what he is about to say he will say out of love for them, so that it may be conducive to their progress as much as to his praise and that they may learn from it how to do a favor to their father in the gospel. For to speak ill of a father harms the sons, and the praise of sons is a father's glory.
2 Corinthians 11:3 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that glory has been given to him not so that he might praise himself but so that he might cast blame on those who, in the name of Christ, were preaching against Christ and by whom the Corinthians were being seduced.
2 Corinthians 11:5 — COMMENTARY ON PAUL'S EPISTLES
Paul does not think that he is inferior to the other apostles because he has taught the same things and done the same miracles.
2 Corinthians 11:6 — COMMENTARY ON PAUL'S EPISTLES
This does not refer to the apostles, who were unlettered men of no eloquence, but to the false teachers whose rhetorical skill the Corinthians preferred. Paul did not mean by this that he did not know how to speak but that commendation did not depend on mere eloquence. A person of little eloquence is not guilty before God, but someone who does not know God is liable to be charged with ignorance, because it was a sin to be ignorant of what is conducive to salvation. It was not eloquence which would commend Paul's message but the power to save which accompanied it.
2 Corinthians 11:7 — COMMENTARY ON PAUL'S EPISTLES
Paul refused payment for two reasons. He would not resemble the false apostles who were preaching for their own advantage and not for the glory of God, nor would he allow the vigor of his message to become sluggish. For the person who accepts payment from sinners loses the authority to censor them.
2 Corinthians 11:8 — COMMENTARY ON PAUL'S EPISTLES
Paul makes it clear that not only did other churches encourage him in his ministry to the Corinthians but also that they gave him significant financial support.
2 Corinthians 11:9 — COMMENTARY ON PAUL'S EPISTLES
Paul accepted contributions from the Macedonians because they corrected their faults. But he refused anything from the Corinthians because they were less ready to correct theirs.
2 Corinthians 11:10 — COMMENTARY ON PAUL'S EPISTLES
Paul urges the whole of Achaia to give aid to the saints, but at the same time he refuses to take anything for himself from any of them.
2 Corinthians 11:11 — COMMENTARY ON PAUL'S EPISTLES
Paul wanted the Corinthians to understand that his love for them was beneficial, not harmful.
2 Corinthians 11:15 — COMMENTARY ON PAUL'S EPISTLES
The servants of righteousness are the apostles, whose associates these people falsely pretended to be, so as to deceive their hearers.
2 Corinthians 11:16 — COMMENTARY ON PAUL'S EPISTLES
Paul returns here to what he said at the beginning of the chapter. What he is about to say is true, though it may make him appear to be foolish, because these truths redound to his praise. Paul is not really boasting but merely wants to show that others who boast have nothing more to show for themselves than he has, so that if they are worthy of praise so is he.
2 Corinthians 11:17 — COMMENTARY ON PAUL'S EPISTLES
God does not approve of boasting, so this mode of speaking does not come from him. But the content of what he is saying is still true.
2 Corinthians 11:18 — Commentary on 2 Corinthians
Because many boast according to the flesh, and I will boast too: This is what he says, because some of the Jews who believed presumed that they were children of Abraham. This is to boast according to the flesh, to claim nobility for themselves. They defend the privilege of their lineage because they are called children of his who have believed in God: 'The soul that sins shall die' (Ezekiel 18:20). So if this is boasting, he says, then I will boast too; because I am also a son of Abraham. But it profits nothing to be a son of Abraham before God; for it is faith that saves, not the propagation of Abraham's lineage. Therefore, this glory of the flesh is glory, as if, for example, it is said, a noble son of man.
2 Corinthians 11:19 — COMMENTARY ON PAUL'S EPISTLES
Paul gives the name of fools to those who prided themselves in the circumcision of the flesh. It was because these people were accepted by the Corinthians that Paul wants them to recognize that he too can boast of this. But he does not glorify himself as a result. On the contrary, he points out that such boasting is foolish and worldly.
2 Corinthians 11:20 — COMMENTARY ON PAUL'S EPISTLES
Paul is referring to certain Jews who were maltreating them because they were uncircumcised. They were claiming high rank for themselves and humiliating everyone else.
2 Corinthians 11:22 — COMMENTARY ON PAUL'S EPISTLES
Paul is making it clear that he is the equal of the men to whom he referred above. His purpose was to show that the disparaging opinions by which they were judging him were false.
2 Corinthians 11:23 — COMMENTARY ON PAUL'S EPISTLES
The other apostles labored, but not as much as Paul. He used to earn his living with his own hands, from early morning until about eleven o'clock, and from then until four in the afternoon he would engage in public disputation with such energy that he would usually persuade those who spoke in opposition to him.
2 Corinthians 11:25 — COMMENTARY ON PAUL'S EPISTLES
Paul suffered the beating with rods at the hands of Gentiles. He was stoned by the Jews in a city of Lycaonia. Someone who sailed as much as he did would easily have been shipwrecked three times. He was adrift at sea on his journey to Rome, when he had appealed to Caesar..
2 Corinthians 11:26 — COMMENTARY ON PAUL'S EPISTLES
Paul was in danger from rivers in winter, when there was constant rain and rivers often overflowed their banks. The danger at sea which he is alluding to here was the danger that in a shipwreck the soldiers guarding prisoners on board would kill them all rather than risk letting them swim to safety..
2 Corinthians 11:27 — COMMENTARY ON PAUL'S EPISTLES
Some of Paul's sleepless nights were voluntary, but others were forced on him. When he was in dire straits, he had to stay awake and seek God's help. Furthermore he taught not only in the daytime but at night as well. He was cold and exposed when he was shipwrecked on the island of Malta, where the local people came to his rescue..
2 Corinthians 11:28 — COMMENTARY ON PAUL'S EPISTLES
This happened because Paul adopted the habit of teaching the people entrusted to him on a daily basis. He worked during the day and taught at night, for he did not hesitate to put himself out for their sakes..
2 Corinthians 11:29 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that he suffers in sympathy with everybody and that he shares their pain in order to provide medicine for the wound. He presses the point in order to show how carefully he is guarding and ruling the church entrusted to him. In this way he shows that he should not be considered inferior to the other apostles, seeing that he labored more than all of them.
2 Corinthians 11:30 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying this because if a Christian must boast, he should boast in humility, from which comes growth in God's sight.
2 Corinthians 11:31 — COMMENTARY ON PAUL'S EPISTLES
Paul calls God as his witness in order that what he says may be readily believed.
2 Corinthians 11:32 — COMMENTARY ON PAUL'S EPISTLES
The governor of Damascus, seeing that the Jews had set a trap for the apostle, wanted to bring this wicked scheme to pass by a wrongful use of his power. He intended to capture Paul both in order to keep the Jews happy and to demonstrate that he was doing his job properly. This occurred at the very beginning of Paul's ministry..
2 Corinthians 11:33 — COMMENTARY ON PAUL'S EPISTLES
Some people say that this action was not worthy of Paul, because he was not set free by the help of God. But what need was there for that when he could be delivered by the help of men? The time when God's help is necessary is when human help fails.
2 Corinthians 12:1 — COMMENTARY ON PAUL'S EPISTLES
Paul is now going to describe how he has been raised up in order that the Corinthians might understand how great and how wonderful the things said to him were and that they might realize that he is not inferior in any way to the other apostles.
2 Corinthians 12:2 — COMMENTARY ON PAUL'S EPISTLES
Paul mentions both things because either is possible. It may seem to someone that it is nothing much to be caught up into the third heaven, since that is where the moon is, but that is not right. What this means is that he was caught up beyond all the stars of the universe into the heaven which is third in the hierarchy of spiritual heavens.
2 Corinthians 12:3 — COMMENTARY ON PAUL'S EPISTLES
Paul says that he was caught up twice—first into the third heaven and then into paradise, which is where the Lord said that the thief on the cross would be with him..
2 Corinthians 12:6 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because if someone proclaims his own worth in God's sight he is not unwise, for what he says is true. So if anyone talks about the things which have been revealed to him, he is not foolish, though if he keeps quiet about them he is wise.
2 Corinthians 12:7 — COMMENTARY ON PAUL'S EPISTLES
Paul is testifying that God makes provision for those who have done well, while at the same time he allows them to be cast down by various trials. This is both so that they shall not be deprived of the fruits of their labors and that they may be enriched by their trials so that they may have even greater eternal rewards.
2 Corinthians 12:8 — COMMENTARY ON PAUL'S EPISTLES
Although he asked three times, his request was not granted. It is not that he was disregarded but that he was making a plea which was against his own best interests.
2 Corinthians 12:9 — COMMENTARY ON PAUL'S EPISTLES
Paul is clearly teaching that the time for boasting is when one is being humiliated by unjust injuries. Christ gives us the power to endure these so that what previously appeared to be painful and loathsome may be accepted with gladness.
2 Corinthians 12:11 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that he has been forced to disclose the truth of the matter. He is certainly not foolish, having spoken the truth about himself, but is abasing himself in this way in order to make it clear that he is not putting his own merits on display voluntarily.
2 Corinthians 12:12 — COMMENTARY ON PAUL'S EPISTLES
Paul humbles himself only to rise to his true height. He talks about his patience because for a long time he put up with them as if they were sick people. His intention was to cure them of their errors by using the medicine of signs and wonders.
2 Corinthians 12:13 — COMMENTARY ON PAUL'S EPISTLES
Paul is telling the Corinthians that they were better off than other churches. Corinth was the only place where he preached the gospel without being paid for it.
2 Corinthians 12:14 — COMMENTARY ON PAUL'S EPISTLES
Paul's desire was to gain the Corinthians themselves and not their money. Once they understood that, they would have more affection for him.
2 Corinthians 12:15 — COMMENTARY ON PAUL'S EPISTLES
Now Paul is openly expressing the love and affection which he had for them, since he is prepared not only to spend lavishly on their behalf but even to die for the salvation of their souls.
2 Corinthians 12:16 — COMMENTARY ON PAUL'S EPISTLES
Paul makes explicit all the charges which an opponent might make against him in order to clear himself on all counts. For he did not deal deviously with the Corinthians but straightforwardly. On the one hand he wanted to make provision for them in the sight of God and on the other he did not want their wealth in this life. He might have been suspected of despising them because the sums which they offered him were too small, but this was not the case.
2 Corinthians 12:17 — Commentary on 2 Corinthians
Did any of those whom I sent to you take advantage of you?: This is what I mean, that those who were sent did not inform them of this, so that if they wished, they could offer the Apostle a worthy amount in return; for he did not want to accept it, because it was offered in a manner less worthy than he deserved. The Apostles understood this cunningly devised plan; to prove that what he did, he did not out of contempt, but out of greed.
2 Corinthians 12:18 — COMMENTARY ON PAUL'S EPISTLES
It is obvious that since nothing like this was done by any of Paul's colleagues, the unanimous verdict on him was that he was of good character, with no trace of avarice in him.
2 Corinthians 12:19 — COMMENTARY ON PAUL'S EPISTLES
Paul wants the Corinthians to love and respect him, without becoming a burden on their finances.
2 Corinthians 12:21 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying that some have repented but others have not. This contradicts Novatian, who claims that fornicators cannot repent or be received back into communion. Paul is affirming that they have indeed repented, and because of this they have been received back into the peace of the church.
2 Corinthians 13:1 — COMMENTARY ON PAUL'S EPISTLES
Paul is here appealing to the law, saying that it applies to the Corinthians as well.
2 Corinthians 13:3 — COMMENTARY ON PAUL'S EPISTLES
The Corinthians are seeking proof that Christ is speaking in the apostles. When they do not obey Paul's teachings, they want to test him to see whether he will dare to exact retribution.
2 Corinthians 13:4 — COMMENTARY ON PAUL'S EPISTLES
Paul is referring here to the personal experience of the apostles, who were made weak by being treated badly, imprisoned and beaten.… Believers are made strong by being weak. Death inflicted by unbelievers is life as far as believers are concerned, for they will rise again to reign with Christ.
2 Corinthians 13:5 — Commentary on 2 Corinthians
He instructs that brothers should examine themselves to discuss with one another; they become more concerned if they compare themselves with each other. Therefore, he wanted this temptation to be understood as a test; because every test is a temptation, but not every temptation is a test. For if God is said to test, it is a test; but if the devil is said to test, it is a temptation, because he seeks to overthrow. And a person sometimes tries in order to test; sometimes, in order to capture. This is what he says, that if you do not know how to test yourselves, you do not know that Jesus Christ is in you, and this is to be reprobate, to not know the truth of one's own faith. For whoever has the sense of their faith in their heart, they know that Christ Jesus is in them.
2 Corinthians 13:6 — COMMENTARY ON PAUL'S EPISTLES
Paul is calling them to a knowledge of the faith and an upright life. Once they have recognized the authority of the apostle and his worth in God's sight, they will start to be concerned about themselves.
2 Corinthians 13:7 — COMMENTARY ON PAUL'S EPISTLES
Paul is praying that he and his colleagues will be humbled, as it were, by seeing the Corinthians so well behaved that he will not dare rebuke them. If they are humbled in this way, they will appear to be false. It is when they judge sinners with the authority granted to them that they are seen to be approved as genuine by God. If then there are no people for them to judge, it looks as if they have been proved false through the lessening of their authority.
2 Corinthians 13:8 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying this because there is no power against the truth. They cannot reprove someone who is living a good life, but only someone who is an enemy of the law. This power will come to nothing if people have done what is good.
2 Corinthians 13:11 — COMMENTARY ON PAUL'S EPISTLES
The joy referred to here will come when the Corinthians mend their ways, after which it will be possible for them to mature in faith. But before that there will be consolation, enabling them to abandon the pleasure of the present in favor of hope for things to come. The peace of God is one thing, but the peace of the world is another. People in the world have peace, but it works to their damnation. The peace of Christ is free from sins, and therefore it is pleasing to God. A person who has peace will also have love, and the God of both will protect him forever.
2 Corinthians 13:13 — COMMENTARY ON PAUL'S EPISTLES
Paul is calling the Corinthians to holiness, so that they may be bold enough to return the greeting of the saints. For they are greeted by the saints with the intention that they should imitate them.
2 Corinthians 13:14 — COMMENTARY ON PAUL'S EPISTLES
Here is the intertwining of the Trinity and the unity of power which brings all salvation to fulfillment. The love of God has sent us Jesus the Savior, by whose grace we have been saved. The fellowship of the Holy Spirit makes it possible for us to possess the grace of salvation, for he guards those who are loved by God and saved by the grace of Christ, so that the completeness of the Three may be the saving fulfillment of mankind.
2 Thessalonians 1:1 — Commentary on 2 Thessalonians
He writes to them with solemn words; for the beginning of the discourse is contained in the head of the letter: and these three, by whose names it is written, are the same as in the first letter.
2 Thessalonians 1:3 — Unknown work
Paul adds in a fitting manner, so that they testify that great thanks must be given to God for such an infinite gift.
2 Thessalonians 1:8 — Commentary on 2 Thessalonians
What is more just than for those who oppress the righteous in this world and make them suffer persecution, to suffer the same things in the future that they do: while they themselves rest with the other saints, who, coming out of great tribulation, will receive the eternal kingdom in the coming of the Lord from heaven; when he begins to come with his heavenly army and with fire to give vengeance to the pagans, who do not know that God the Father is Jesus Christ; and to the Jews, who, though claiming to know God, do not believe in the Gospel of Christ, which the Father God gave to them, in order to hand it down to his servants?
2 Thessalonians 1:10 — Commentary on 2 Thessalonians
It contains a double meaning; for he will come to punish the wicked and to glorify the good. For he himself will appear glorious and marvelous to those who believe, following the example and faith of the apostles, when they are crowned, and the Gospel testifies to them on the day of the Lord. However, he will appear severe to the unbelievers, when they begin to be confined by eternal punishments. For the glory of the disciples is the crown, and its truth is the punishment of the unbelievers; because what was preached was not believed.
2 Thessalonians 2:2 — Commentary on 2 Thessalonians
He begs them not to lightly and easily receive the opinion of the impending arrival of the Lord, as if it were certain; and he gives such commands, that even if someone were to speak as if inspired by the Spirit, they should not be believed; nor should assent be given if something were written in a treatise or letter, perhaps written in the name of the apostles. For deceivers often fabricate a letter under the name of some famous man, in order to commend by the authority of the name that which could not be accepted on its own merits.
2 Thessalonians 2:3 — Commentary on 2 Thessalonians
For this reason, lest they be found unwary because of the disturbance itself, able to be led astray into adoring the devil, who will boast of this in order that, appearing under the name of the Savior and deceiving the saints, he may desire to be adored, to deceive believers in Christ. But in order that the most shameless Satan may not have the opportunity or occasion for deceiving that he thinks he has, he has marked the time and signs of the advent of the Lord, because the Lord will not come before the downfall of the Roman empire occurs, and Antichrist appears, who will kill the saints, even though Roman liberty has been restored, under his own name however. Knowing that the Lord is coming to repress them, he will usurp His name for himself; and in order to appear that his kingdom is true, he will attract with him those who shall perish together with him; so that in the house of the Lord, in the seat of Christ, he may sit and assert himself as God, not as the Son of God.
2 Thessalonians 2:4 — Commentary on 2 Thessalonians
Knowing that the Lord is coming to repress them, he will usurp His name for himself; and in order to appear that his kingdom is true, he will attract with him those who shall perish together with him; so that in the house of the Lord, in the seat of Christ, he may sit and assert himself as God, not as the Son of God. Wherefore in the Gospel to the Jews the Lord says: I came in my Father's name, and ye received me not; if another comes in his own name, him ye will receive (John 5:43). Therefore, from circumcision, it is to be hoped that he will come, circumcised, so that there may be trust for the Jews to believe in him.
2 Thessalonians 2:7 — Commentary on 2 Thessalonians
For the mystery of iniquity is already at work, only that he who now holds back may hold back until he is taken out of the way. The mystery of iniquity began with Nero, who, encouraged by his father the devil, killed the apostles with a zeal for idols, up until Diocletian and finally Julian, who, with a certain art and cunning, could not complete the started persecution because it had not been allowed from above. Satan uses these ministers to deceive men under the guise of a multitude of gods, as long as the Roman kingdom, that is what he says: Until he is taken out of the way.
2 Thessalonians 2:10 — Commentary on 2 Thessalonians
To them he says that the deception of iniquity of his wonders is advancing, who are about to perish; because they have rejected the charity of truth, through which they could have been saved, as the apostles preached, they are delivered to the devil; for they do not want to be saved, they are abandoned by God.
2 Thessalonians 2:12 — Commentary on 2 Thessalonians
At this place, the foreknowledge of God resounds, because He knows the minds of all before their birth; and He is not unaware of those who will believe. Therefore, from the beginning, he knows that these faithful ones will be, who, by believing, make an increase of faith, not a detriment; for, being sanctified through the faith of the truth of the Gospel of the Son of God, they are acquired for an increase of the glory of the body of Christ, as he also says in another epistle: that all things may grow unto the increase of God (Colossians 2:19). For whoever, having deserted the devil, take refuge in the faith of Christ, makes an increase for God in the body of Christ, which they had previously caused a detriment.
2 Thessalonians 2:14 — Commentary on 2 Thessalonians
In order that the foreknowledge of God may remain for their salvation, he warns them to stand and persevere in the tradition of the Gospel; so that they may be diligent, lest they become sluggish in the works of God, and not fulfill what they have begun. For in this way, they will know how to believe and be able to remain, if they are constantly urged by frequent admonition.
2 Thessalonians 3:4 — Commentary on 2 Thessalonians
But we trust in the Lord concerning you, that you both do and will do the things which we command. In order that he may deserve to be entrusted with the entire defense of God, he does not doubt that those things which he commanded them in the name of the Lord will be done by them and will come to pass.
2 Thessalonians 3:6 — Commentary on 2 Thessalonians
For not all obey the message, but they follow their own will and advice. Therefore, we instruct them to separate from them, so that they may come to realize their error.
2 Thessalonians 3:8 — Commentary on 2 Thessalonians
For it would not be reprehensible if he received bread from those who provided spiritual nourishment to their souls, which also gave immortality with glory to their bodies. Then indeed freedom can be exercised, if one does not subject oneself to the stomach or money, content with one's own bread; especially since it is more beneficial to praise, if, when it is allowed, and there is the opportunity to take, one abstains: such a person can benefit the listeners; for they will have reverence for this strictness, and they cannot disregard the things that are commanded by him.
2 Thessalonians 3:10 — Commentary on 2 Thessalonians
For when we were with you, we commanded you that if anyone is not willing to work, neither should he eat. He not only taught with words, but also encouraged and acted accordingly; for a suitable teacher is one who fulfills with actions what he teaches with words. For only then do those who are learning know that what they hear is truly so, if they do not see it being neglected by the teacher. Although the things taught are not unknown to be clearly true, if they begin to be neglected by the teacher, it will be difficult for the listeners to progress: for actions persuade more than words. Therefore, those who make progress in both work and understanding, despite negligent teachers, should be rewarded with great prizes. Thus, the purpose was for those of average or humble status in the common people to learn the extent to which they were not losing their freedom. Hence, Solomon also says: Rarely, he says, put your foot toward your friend, lest he become weary of you when he is satisfied (Prov. XXV, 17). For the one who frequently gathers at someone else's table, being devoted to idleness, must flatter the one who feeds him; whereas our religion calls people to freedom. Therefore, if anyone refuses to eat, let them abstain from work; but because no one can live without food, let them devote themselves to the work of laboring, so that living according to their own discretion, they may be able to find favor with God.
2 Thessalonians 3:12 — Commentary on 2 Thessalonians
So we ask and encourage those who have this kind of life in the Lord Jesus Christ to work quietly and earn their own food. In order to persuade them more easily, he urges them by invoking the name of the Lord Jesus Christ to obey what is beneficial for them.
2 Thessalonians 3:16 — Commentary on 2 Thessalonians
But God himself, the God of peace, grant you peace always in every place. The Lord be with you all. Always, with a good wish, he accompanies them, like dearest children, always desiring to remain in peace with them, which is the guide to eternal life. For the Lord has promised to be with those who are peaceable.
2 Timothy 1:3 — COMMENTARY ON THE SECOND LETTER TO TIMOTHY
When Paul persecuted the church, he did it for the love of God, not out of malevolence. In this way he served God "in his ancestors" and "from his ancestors," as Levi was served in Abraham, when he gave and accepted tithes from Melchizedek.
2 Timothy 1:6 — COMMENTARY ON THE SECOND LETTER TO TIMOTHY
Paul urges Timothy to nurture his spirit with eagerness of mind, rejoicing in his faith, just as he once rejoiced in the newness of his ordination.
2 Timothy 1:9 — COMMENTARY ON THE SECOND LETTER TO TIMOTHY
When Paul says that we are not called according to our works, he means that all who are called are sinners, though by comparison with others some were found to be more worthy. With regard to God's own grace, however, all were totally unworthy.
2 Timothy 2:4 — COMMENTARY ON THE SECOND LETTER TO TIMOTHY
No one can serve two masters. Since business affairs often involve the exercise of greed, the faithful churchman must be separate from these.
2 Timothy 2:15 — COMMENTARY ON THE SECOND LETTER TO TIMOTHY
To teach the word of truth rightly is to speak it to men who wish to hear it and are peaceful in their hearing.
2 Timothy 2:18 — COMMENTARY ON THE SECOND LETTER TO TIMOTHY
These heretics deny that Christians shall rise in a future life and insist that the resurrection happens in the natural birth of children.
2 Timothy 2:20 — COMMENTARY ON THE SECOND LETTER TO TIMOTHY
Paul indicates that the church has diverse members, who are at differing levels of maturity. The heretic Novatian believes that this passage applies to the world, since he defends the general truth and holiness of his church. But this is wrong.
2 Timothy 4:13 — COMMENTARY ON THE SECOND LETTER TO TIMOTHY
The paenula is the distinctive dress of a Roman citizen, thus a garment that Paul would have needed on his journeys to identify him as such.
Acts 1:17 — Unknown work
God is no respecter of persons. Even Saul and Judas had been good at one time. How could someone who was not good have a share in the Savior's ministry? In the plan of God it was decided that we would be considered worthy for the time for which he was chosen. It is no wonder that these men were considered good, because all nature is good and no substance is evil, but rather transgression, which arises from the will.
Acts 3:15 — Unknown work
Now the Jews deserved to be punished all the more, because they did not know Christ the Creator, either by nature or by the law. He is our head. At God's behest we recognize Him as the author of our life. And to this gift God adds the Gentiles, indiciating that we have been saved by the grace of God.
Acts 3:17 — Unknown work
Paul also says that the Jews did not believe in Christ because they were ignorant (Rom. 10:3). They wanted to show their zeal for God, but not knowing his will or plan, they acted against him even though they claimed to be defending him. Paul says of them that it was not out of malice or envy but out of ignorance that they did not accept Christ. Not realizing that this was the Christ whom God had promised, they said they were waiting for someone else. Preferring the righteousness which they had from the law over him who is the righteousness of God in faith.
Colossians 1:13 — Commentary on Colossians
For we have been freed from the condition of darkness, that is, rescued from hell, in which we were held by the devil as well as by our own sin, through faith we have been transferred into the heavenly kingdom of the Son of God; so that God might show us the depth of His love for us, when He lifted us up from the depths of hell and brought us into heaven with His true Son. Now all believers, who are devoted with fixed minds, leaving the world, are led into heaven by the guidance of the Father's right hand angel, which was not granted before defeated death.
Colossians 1:16 — Commentary on Colossians
The firstborn of all creatures. Before every creature, he testifies that the Son, begotten and not created, was born; so that his birth be distinguished from the creation of creatures: and to make this completely clear, he added: For in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. Therefore, those things which were done by Him, are said to be done through Him, because He was born for this purpose, that He might create the creature: that is, to have made it in Him and through Him. For His birth does not profit Himself, but us; because He who was in these things had no need to be born. And in order to clearly explain what and how great the power of the Son is, he shows what exists through him, namely Thrones, Dominions, and Principalities, and Powers; so that, therefore, it is believed that there is absolutely nothing less in him than in the Father.
Colossians 1:18 — Commentary on Colossians
And he is the head of the body, the Church, who is the beginning, the firstborn from the dead, that in all things he may have the preeminence. Christ is the head of the Church, if indeed all celestial and terrestrial beings have one mind, so that they may be the Church, which is of one faith. But if, lacking the head, they are cut off from the whole body, that is, from their Creator, they will be carried away by a certain insanity and vanity. He is the beginning, the firstborn from the dead, that in all things he may have the preeminence. Since all things were created through him, through him they were also made subject to a certain negligence, to be reformed; lest his work be restored by another to the detriment of him; that just as he was born before all, so he would be the first again from the resurrection of the dead, having his former life restored; for he was born before all things from God, in order to create all things that did not exist. But again, he was born in the flesh from a virgin, in order to abolish the sin that had entered the world through the virgin Eve. Born, therefore, and dead, he rose again, so that he might recreate what he had first made, because they had been like dead through error, so that he might always be first and foremost in every life.
Colossians 1:19 — Commentary on Colossians
Because it pleased the Father that in Him all fullness should dwell. The fullness is in Him and remains; because He is always able to accomplish everything, so that nothing is excluded, that cannot be achieved through Him; so that He might create, and reform, and raise up what has fallen, and give life to what is dead. Hence He says: As the Father has life in Himself, so He has given the Son to have life in Himself (John 5:26); and: As the Father raises the dead and gives them life, so also the Son gives life to whom He wills. For the Father does not judge anyone, but has given all judgment to the Son (Ibid., 21, 22). What could be more just than that, unless that he who has done all these things through him should give judgment, so that all the fullness of divinity might dwell in him by virtue of what we have said, that he has all power in himself; that is, he is perfect God; for whoever does not have all these things is not God.
Colossians 1:21 — Commentary on Colossians
And you, who were once alienated and enemies in your mind because of your evil behavior, but now he has reconciled you by Christ's physical body through death, to present you holy, unblemished, and blameless in his sight. This is the message of the gift of God's grace to the Gentiles, that he may show them how indebted they are, and indeed greatly, through their actions of gratitude toward God; for they were once enemies of his plans, which he had determined to carry out through his servant Moses, whose teachings and authority they did not accept, devoted instead to their idols and their wicked deeds; for they worshipped the works of their own hands. But the mercy and providence of God sought them out, so that they might obtain the free grace of God and return to him with a clean conscience; that on the day of judgment, when no trace of their old errors would be found in them, they may join themselves to their Creator, who, in order to benefit the human race, became incarnate as a man to conquer death with his own body.
Colossians 1:24 — Commentary on Colossians
He confesses that he rejoices in the tribulations he suffered, because he sees his progress in the faith of the believers. For tribulation is not empty when it is endured for the one for whom it is endured; it acquires for life. The sufferings that Christ speaks of are inflicted, of which they certainly pursue the teaching; so that he may burden the treacherous with the credulity of their impiety, and may proclaim the charity of God to the faithful, whose Son now suffers injuries for us. Therefore, he now wants to be understood for what reason he writes to them, when he says: If indeed you persevere in the founded faith, so that they may know then that the passion of Christ would benefit them if they were to remain in the received faith.
Colossians 1:27 — Commentary on Colossians
This is the mystery that has been hidden throughout the ages and generations, but is now revealed to His saints. For God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. For before the preaching of faith, the Gentiles were obligated to be circumcised if they desired to adhere to the Law. But now, by the mercy of God, they have been accepted as they are into the faith. This was viewed as unworthy by the Jews, that Christ, in whom the hope of the Jews resided, would also make the Gentiles partakers of his glory.
Colossians 2:8 — Commentary on Colossians
See to it that no one deceives you through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. Philosophy here refers to earthly wisdom, by which those who desire to be esteemed wise in the world are often deceived. It is composed of arguments and subtleties of certain trivial matters, as if it has investigated physical reasons, with some things mixed in that are exhortations to a good life or indications, at times about measurements, as well as about numbers, and at times about the qualities and quantities of elements arranged in order. In whose discussions, whoever falls into them will hardly and rarely escape; for he is held by plausible and fabricated reasons, esteeming nothing as true except what is seen and understood in the basic elements. And because those things that exist in the present and are seen with the eyes appear pleasing and enjoyable; they deceive some, who think that the spiritual reason should be despised and ridiculed due to the despair of the future, assigning all power to the stars, subject to carnal reason. Therefore, he calls this tradition or philosophy deceitful and empty because it is not ordered by the power of God but by the weakness of human reasoning, which restricts the power of God within its own knowledge so as not to believe that He could do otherwise than what carnal reason comprehends. They assign diversity to each element of divinity for the sake of worship, to bind the minds of the ignorant so that they do not extend themselves toward the true God. Therefore, it warns against following this tradition; because it is a worshipper of the world, not of God, who is one: nor does it lead to Christ, but away from Christ, in whom the perfection of divinity resides.
Colossians 2:9 — Commentary on Colossians
For in Him dwells all the fullness of the Godhead bodily. For everything that the Father has, He has given to the Son, since He begot Him in the fullness of divinity in bodily form; so that, since He is the head and His creation is the body, everything that is thought to be possible for a heavenly creature is believed to be fully present in Christ; so that no one should believe that anyone else should be worshiped. For whatever one thinks is great in something, they will find even more in it; because all things have it from him, just as the limbs have it from the head: but he himself is always full.
Colossians 2:11 — Commentary on Colossians
He says that the Gentiles were dead: first, because they did not want to accept the law that was given as a testimony by the Creator and to condemn vices; then, because they were unworthy of life due to the impiety of their sins; therefore, he separated them from the Jews as if they were enemies of the one true God. But the Jews, living in the confession of one God, when Christ came, learned the mystery of God, which they had been expecting for their justification: that in Him, what had been taken away from them, because it is impossible to be without sin, they might receive forgiveness.
Colossians 2:14 — Commentary on Colossians
This is the protection of God, which the Apostle explains through the significance of various causes. For he mentions many things that were done, so that the human race might attain forgiveness; not only did he forgive us our own sins, but he also took away that sin which came from Adam's transgression (which he called the handwriting in decrees), which prevented us from rising from the dead; for if he had not also removed this, those who had received forgiveness, upon departing from here, would have been held captive there in the underworld. Moreover, all sins were allowed so that they would rise from the dead. For indeed, death comes from sin, and the resurrection of the dead is achieved by the removal of sin: which could not have happened unless sin had affixed itself to the cross. For while the Savior conquers sin by not sinning, which held humanity captive, He also is killed by Him who is innocent: thus, sin is crucified. For sin, once defeated, is said to be mortified, for the cross is not the death of the Savior but of sin. For the innocent who is killed, makes those who kill him guilty.
Colossians 2:18 — Commentary on Colossians
What was previously warned under the name of philosophy, now he teaches more openly to be observed by those who, studying earthly wisdom, assert that these things which are adjacent or apparent to the eyes should be worshiped, so that their souls, bound under the firmament, may not strive beyond the firmament towards the higher heavens to worship the God of all. The work of the enemy is such that he always seeks to keep humiliated souls on Earth, where he knows that he, who has been cast down from heaven, will always face the just judgment of God. He simulates religion, although it is the greatest sacrilege. For he inflates the movement of the stars, which he calls angels, not by divine authority, but by human superstition, which is useless and only leads to harm. They refuse to hold onto the faith of Christ, who is the creator and Lord of all.
Colossians 2:20 — Commentary on Colossians
Therefore, if you have died with Christ from the elements of this world, why do you still, as if living in this world, subject yourselves to regulations? Everyone who is baptized in Christ dies to the world; for he renounces all superstitions and worships solely the faith of Christ. For having removed what is added to natural righteousness, the discipline given by God remains, through which one lives for God through the hope that is in Christ; but he dies to those to whom he was subjected by error, denying them to be gods. For by saying 'the world', he signifies the error of the flesh; for everything that is visible is attributed to the flesh. Hence it is where even the Apostle John says: 'Do not love the world, nor the things that are in the world' (1 John 2:15); that is, neither the elements by which the world is composed, nor the errors that human tradition has invented, let us love: but only Christ, who died for us; that he might unite us with his body from the perished ones. Therefore, those who are buried with Christ are dead to the elements, so that they may not care about them; for they have learned to hold onto heavenly things, which can give eternal life. For these things do not give present things and hinder them from being apprehended in the future. But whoever doubts about some things after baptism, thinking that certain things from the past should be revered, shows himself to be living according to the elements, which he determines should be worshipped, or he hesitates to despise them; he will remain within the cycles of the world, separated from God; because, being clothed with the old man, he will not be able to pass through carnal things.
Colossians 3:14 — Commentary on Colossians
Over all these things, however, have charity, which is the bond of unity. But because charity is greater than all, it encourages us to strive for it more. For then all that he commanded to be observed above can be brought to the fruition of rewards, if, guided by charity, they walk the path of the law; for whoever does something out of love, operates with their whole mind. Hypocrisy and pretense are not in charity; therefore, John the Apostle says: Fear, he says, is not in love. For whoever fears is not perfect: Perfect love drives out fear (1 John 4:18); hence the Lord prefers to be loved rather than feared. This is indeed the love that encompasses unity, this is the love that makes all one body, this is the love that has true peace, which is guarded by a pure heart. For peace can be called peace, even without charity; for charity always brings peace with it.
Colossians 3:22 — Commentary on Colossians
Let not earthly masters be arrogant, presuming authority, but rather temper and restrain their spirits, so that, with due consideration for the human race, they may recognize that God is the creator of all, not only of servants and free men, but of all freemen. But this has been made possible by the injustice of the world, so that while one invades the boundaries of another, then free men are led captive; hence they were called "captives" by the ancients, as they were seized by the hand. Here the condition and position even now appear, some are redeemed, others remain as slaves. But in the sight of God, this servant is held who has sinned (John VIII, 34). Finally, the servant of Cham heard the cause of sin: Cursed be the child of Canaan, he shall be the servant of servants to his brothers (Gen. IX, 25). To this sentiment the ancients agreed, so as to define that all wise men are free, but all foolish men are slaves; because the wise man abstains from sins, so that he may be free, who follows what is right; but the servant who submits himself to sin through the imprudence of foolishness. And so Cham, because of his foolishness, who foolishly burned his father's nakedness, was called a servant. He showed therefore to the lords, that they are not truly lords, but as if through an image; for they are lords of bodies, not of souls. For only the Lord, and the author of invisible things, God, rules over both bodies and souls; so that considering these things, they may demand just services from them: such as they themselves also desire to be demanded from the common Lord.
Colossians 4:5 — Commentary on Colossians
For it is necessary for us to walk among unbelievers and engage in conversations for the sake of worldly conversation. This is what it reminds us, that our conversation should be with wisdom itself because of the offense of the Gentiles, so that they may not take an opportunity to blaspheme through us and be stirred up to persecute. For what need is there to speak with someone whom you know to be stubborn and obstinate in mind, ready to make insults? Therefore, she advises that these things should be spoken with appropriate place and time, under the guidance of modesty and religion: or if such a person is present, who makes a lot of noise, then it should be kept silent. Otherwise, it must be dealt with differently with the powerful of the world, differently with the average, and differently with the humble. Also, it must be dealt with differently with the gentle and differently with the angry, whom one must yield to, that is, redeem the time. For when you yield to the assailant's words on Sundays and the audacity of harmful time, you gain the injuries of dangerous time. For if the head, that is, the king, agrees with the body, then there is freedom to speak the words of God with gentleness, so that they may be provoked to do good. Nevertheless, when they are loud and bold for insults, you must always yield; for you conquer, while yielding.
Colossians 4:7 — Commentary on Colossians
And they have sent him with the purpose of making their affairs known to you and to be informed of what is happening with you. Although he says above that he is present with them in spirit and sees what they are doing, messengers are still necessary. For someone becomes more anxious when they see someone coming to consider their conversation; they fear even more if they think they are being watched. For although God sees everything and we know that everything is known to him, because we do not see ourselves being seen by him, we act differently.
Ephesians 1:1 — EPISTLE TO THE EPHESIANS 1.1
He writes not only to the faithful but to the saints to show that they are truly faithful insofar as they have been sanctified in Christ. For a good life is worthwhile and is called saintly if it is lived in the name of Jesus. Otherwise it is polluted, because it injures the Creator.
Ephesians 1:2 — EPISTLE TO THE EPHESIANS 1.2
He calls God our Father because all things are created and restored in him. He calls Christ Lord because he redeems us, offering himself on our behalf.
Ephesians 1:3 — EPISTLE TO THE EPHESIANS 1.3.1-2
He means not with an earthly but a heavenly blessing, not corruptible but eternal, because Christ's glory is not in earth but in heaven and in Christ. For every gift of God's grace is in Christ. If someone who despises Christ imagines that he is blessed by God, he is wrong. Yet God is blessed in one way, humans in another. There is indeed one term blessing, but it should be understood as is proper to the recipient.… God is blessed when he is extolled with due praises, but the way in which God blesses human beings is to impart to them the gift of his grace, not according to their merits but according to his mercy.
Ephesians 1:4 — EPISTLE TO THE EPHESIANS 1.4
God, foreknowing all, knew who were going to believe in Christ. … Therefore those whom God is said to call will persevere in faith. These are the ones whom he elected before the world in Christ, so that they might be blameless before God through love—that is, so that the love of God might give them holy lives. For no one can show greater respect toward another than when he obeys in love.
Ephesians 1:9 — EPISTLE TO THE EPHESIANS 1.9.1
The pleasure of God, whose counsel cannot be changed, was to show in Christ the mystery of his will. This happened at the time when he chose that he should be revealed. Now his will was this, that he should then draw close to all who were in sin, either in heaven or in earth. God gave Christ to bring believers the gift of forgiveness of their sins through faith in Christ.
Ephesians 1:12 — EPISTLE TO THE EPHESIANS 1.12
What he means is that God first allotted the task of preaching to those believers in Christ who were from a Jewish background. Therefore no one of Gentile background was chosen to be an apostle. It was fitting that the first preachers should be chosen from those who had previously hoped for the salvation that had been promised to them in Christ.
Ephesians 1:14 — EPISTLE TO THE EPHESIANS 1.14
Just as it is the glory of a doctor if he cures many, so it is to the praise of God's glory when many are won for the faith. And so it is part of God's glory to have called the Gentiles that they might obtain their salvation through the faith promised to the Jews. The Gentiles have as a sign of their redemption and future inheritance the Holy Spirit, given at baptism.
Ephesians 1:17 — EPISTLE TO THE EPHESIANS 1.18.1
The hope of their faith lies in a heavenly reward. When they truly know what the fruit of believing is, they will become more eager in acts of worship.
Ephesians 1:22 — EPISTLE TO THE EPHESIANS 1.23
He says that the Father has subjected all creation to the Son, so that he may be the head and Lord of all on account of being the one through whom he made all things. He "made all things subject to him" when he generated him before all things, that through him all that had not been might come into being.
Ephesians 2:2 — EPISTLE TO THE EPHESIANS 2.2.1-3
He indicates that the prince of power, that is, the devil, has corrupted the understanding of the world to make it depart from the one God and conceive a belief in many gods. In this way the devil made them associates in his own conspiracy, seeing that they were found to exhibit the same impiety in their denial of the one God.
Ephesians 2:3 — EPISTLE TO THE EPHESIANS 2.3.1-3
He is speaking of a great deception when he brings to mind the "passions of the flesh." For the pleasure of the flesh means being delighted by the visible, so that it gives the name of gods to the elements that God appointed as his means of ordering the world. But this name [God] belongs rightly to the one and only God, from whom everything derives.… If anyone imagines that the "passions of the flesh" mean anything else, let him reflect on how the apostle led a pure life. He lived without blemish according to the righteousness of the law. But because he had persecuted the church he includes himself in the "we"—"we lived in the passions of our flesh." For every sin, according to Paul, has something to do with the deception associated with living according to the flesh, which is the mother of all corruption.
Ephesians 2:4 — EPISTLE TO THE EPHESIANS 2.4
These are the true riches of God's mercy, that even when we did not seek it mercy was made known through his own initiative.… This is God's love to us, that having made us he did not want us to perish. His reason for making us was that he might love what he had made, seeing that no one hates his own workmanship.
Ephesians 2:5 — EPISTLE TO THE EPHESIANS 2.5
God made us in Christ. So it is through Christ once again that he has formed us anew. We are his members; he our Head.
Ephesians 2:9 — EPISTLE TO THE EPHESIANS 2.10
All thanksgiving for our salvation is to be given only to God. He extends his mercy to us so as to recall us to life precisely while we are straying, without looking for the right road. And thus we are not to glory in ourselves but in God, who has regenerated us by a heavenly birth through faith in Christ.
Ephesians 2:13 — EPISTLE TO THE EPHESIANS 2.13
He reminds us that we were brought close to God by the blood of Christ in order to show how great is God's affection toward us, since he allowed his own Son to die. We too, enduring in faith, should not yield to despair in any of the agonies inflicted on us for his sake, knowing that what he deserves from us exceeds all that our enemies can bring upon us.
Ephesians 2:14 — EPISTLE TO THE EPHESIANS 2.14.1
The passion of the Savior made peace between the circumcision and the uncircumcision. For the enmity, which was between them like a wall and divided the circumcision from the uncircumcision and the uncircumcision from the circumcision, was abolished by the Savior. His command is that the Jew should not so presume on his circumcision as to reproach the Gentile, nor should the Gentile trust in his uncircumcision, that is, his paganism, so as to abhor the Jew. Both, made new, should maintain in Christ their faith in the one God.
Ephesians 2:15 — EPISTLE TO THE EPHESIANS 2.15
The law that he abolished was that which had been given to the Jews concerning circumcision and new moons and food and sacrifices and the sabbath. He ordered it to cease because it was a burden. In this way he made peace.
Ephesians 2:19 — EPISTLE TO THE EPHESIANS 2.19
Believers become "fellow citizens" in a way analogous to all those who desired the peace of Rome. They brought gifts and were accepted as Roman citizens, as were the people of Cilician Tarsus. Paul was a Roman citizen of that city. So too anyone who has joined himself to the Christian faith becomes a fellow citizen of the saints and a member of God's household.
Ephesians 2:20 — EPISTLE TO THE EPHESIANS 2.20
This means that the household of God is built upon both the old and the new covenants. For what the apostles preached had been foretold by the prophets. In his words to the Corinthians, that "God placed in the church first apostles then prophets," he is concerned with the order of the church. But in this case he is speaking of the foundation in the prophets of old.
Ephesians 3:3 — EPISTLE TO THE EPHESIANS 3.4
He indicates that he has been shown the revelation of the mystery of God, about which he says that he has written briefly, that is, precisely, according to their capacity to comprehend the wisdom of the apostle in the mystery of Christ.
Ephesians 3:10 — EPISTLE TO THE EPHESIANS 3.10.1
So abundant was God's wisdom that he not only gave this teacher (Paul) to the Gentiles but also caused the truth to be-come known to the angelic spirits in heaven, who are the principalities and powers. They are powers because they have more power among the other spirits and are principalities because they are the principal powers.… The goal of all this is that the preaching of the church should be profitable to the Gentiles also. They are called to forsake their allegiance to the devil's tyranny.
Ephesians 3:11 — EPISTLE TO THE EPHESIANS 3.12
The saving knowledge of the mystery of God is conferred upon the human race in this way: God bestows his grace on humanity as the firstfruits of Christ's coming kingdom. When Christ appeared, God revealed his mystery for the salvation of humanity.
Ephesians 3:17 — EPISTLE TO THE EPHESIANS 3.17.1-2
Paul prays that believers be made more steadfast, not doubting but believing increasingly that Christ dwells in them even when they do not see him with their physical eyes. He prays that the Spirit which has been given them might infuse into them a certainty that Christ lives and is the Son of God, so that he lives by faith in their hearts. Thus when we have faith in him we behold him in our hearts. The benefit of this is that we grow more sure of his blessing. He does not desert us. He is always present through that faith in him which he guards in us. The gift of the Spirit, which is also the gift of God the Father, is given to us that he may keep us safe, to his glory.
Ephesians 3:18 — EPISTLE TO THE EPHESIANS 3.18.2
What is meant when Paul speaks of "length and breadth and depth and height?" Think of a sphere. The length is the same as the breadth and the height the same as the depth. So too all is proportional within the immeasurable infinity of God. A sphere is enclosed in a definite manner. God, being unenclosed, not only fills all things but exceeds all things. God is not confined but has everything within himself, so that he is the only one to be reckoned infinite. We cannot sufficiently thank him for the fact that, being so great, he deigned through Christ to visit human beings when they were subject to death and sin.
Ephesians 3:19 — EPISTLE TO THE EPHESIANS 3.19.1-3
Can any words adequately describe this mystery, that God is born as a man? That God dies for the human race, the master for his servants, the Creator for his creation, the righteous for the unrighteous?… In the greatness of his majesty he became lowly to do on our behalf what was worthy of his love, so that we, insofar as we can, should join his household.
Ephesians 3:19 — EPISTLE TO THE EPHESIANS 3.19.4
Faith is never directed solely to the Father or solely to the Son [but to Father and Son in their relationship]. Hence he adds "that you may be filled with all the fullness of God." Thus by confessing Christ and giving thanks to him in the same glorious terms, the same honor is reserved for the Son as for the Father. All things that come from God the Father have been restored through his Son. By this the faithful confess the divine perfection in its wholeness.
Ephesians 3:20 — EPISTLE TO THE EPHESIANS 3.21
He is praying to God the Father that we might know better what is expedient for us, and what had better not be asked for, and when something should be given, and how much of it and exactly what we really need. He prays that God himself might fittingly govern those who believe in him by his own providence and power.
Ephesians 4:6 — EPISTLE TO THE EPHESIANS 4.5.1-2
God the Father owes his existence to no one. Hence he is declared to be "over all" and "through all." He is "through all" in the sense that all things come from him. Necessarily he will be "over all" the things that come from him. And God is "in all," that is, dwelling in all the faithful. For he is in us by our confession, because we confess him, and he has given us his own Spirit, through which without doubt he is dwelling in us. He is not in the same sense dwelling in unbelievers who deny that he is the Father of Christ.
Ephesians 4:9 — EPISTLE TO THE EPHESIANS 4.9
The truth incarnate is that he is said to have descended in order to ascend, unlike humans, who have descended in order to remain there. For by decree they were held in the lower world. But this decree could not hold the Savior. He has conquered sin. Therefore, after his triumph over the devil, he descended to the heart of the world, so that he might preach to the dead, that all who desired him might be set free. It was necessary for him to ascend. He had descended to trample death underfoot by the force of his own power, then only to rise again with the former captives.
Ephesians 4:11 — EPISTLE TO THE EPHESIANS 4.12.1-2
Apostles are bishops, while prophets are interpreters of the Scriptures.… Even if they are not elders they can nonetheless preach the gospel without a chair, as Stephen and Philip are recorded to have done. Shepherds may be readers, who nourish the people who hear them by their readings.… Masters may refer to the healers in the church who constrain and chastise those who are troubled. Or they may be those who were accustomed to hearing the readings and imparting them to children, as was the Jewish custom. Their tradition was passed on to us but has by now become obsolete through neglect.
Ephesians 4:12 — EPISTLE TO THE EPHESIANS 4.12.6
He says that the church's order has been so formed as to join the human race together in the profession of unity, so that all may be in Christ, having Christ as their single head, that is, as the source of life.
Ephesians 4:13 — EPISTLE TO THE EPHESIANS 4.13
He exhorts them to strive to attain to the perfecting of faith, the essence of which is to hold fast to Christ as true and perfect God. Do not measure him by some human measure. Measure yourself by regarding him as perfect God in the fullness of his deity. When he refers to a mature man he does not mean a span of years or physical stature but a maturation into the full understanding of the divinity of the Son of God.
Ephesians 4:15 — EPISTLE TO THE EPHESIANS 4.15
Considering the love of Christ by which he loved us and gave himself up for us, we should make everything subject to him, knowing that he is the author of life for all. This is the truth. We are to be subject to him as members of the body are to the head. Others, either through error or through malice, may not confess that Christ is the head of everything or that everything is created from him by the Father's will. But we who adhere to the wholeness of faith ought nonetheless to take pains with all care and devotion that we bring no harm to this faith but rather to uphold it. We do this by remaining steadfast in this affirmation, so as to constrain the talk of depraved minds armed against the truth.
Ephesians 4:19 — EPISTLE TO THE EPHESIANS 4.19
They have lost their moral compass through lack of hope in a future life. Living now as if they had no future, they pollute their own lives with the foulest behaviors. They refuse to submit themselves to the most elementary requirement of faith, which brings their pleasure-seeking into accountability in relation to the future life. It is this future life that these people declare to be ridiculous. Hence they pretend to have a right to debauch themselves. They covet the goods of others with ravenous greed, as though there were no life whatever after this little space.
Ephesians 4:21 — EPISTLE TO THE EPHESIANS 4.21
It is Christ himself who teaches us about himself! When we are "taught in him," we learn who he is, how great we should reckon him to be and what hope is in him. We learn "in him" what sort of people believers ought to be. Any one who has "learned Christ" knows that he rose from the dead to be the pattern for the faithful. He teaches that there is great hope after this death for those who love God.
Ephesians 4:25 — EPISTLE TO THE EPHESIANS 4.25
Since we have been "created in truth and righteousness" and reborn in baptism, in order to remain in it we are instructed to put away lying altogether. Hold fast to the truth. Do not cheat your brother in any way. Being members of one body, support one another's causes in turn.
Ephesians 4:27 — EPISTLE TO THE EPHESIANS 4.27
An angry mind will necessarily think evil thoughts, as the devil desires. If the devil finds a mind ready for evil and slipping toward it, he deceives the person who was created for life. The thought, you see, is human. But the devil completes it.
Ephesians 4:28 — EPISTLE TO THE EPHESIANS 4.28
Paul exhorts them not to return to their past vices and sins. He wants them to behave as new persons. What good is it to be called new if our evil deeds prove us to be still gripped by our old nature? The Christian is commanded not merely to avoid stealing but more so to care actively for the poor through his own hard work. Hence by commitment to good works he may restore what he formerly stole. We are not to be praised for refusing to steal. What makes one praiseworthy is to give of one's own to the needy.
Ephesians 4:29 — EPISTLE TO THE EPHESIANS 4.29
To the servant of God, all things appear to have some aspect of good. This does not stain his purity in any respect. What use is it to have a clean life and a foul mouth? The Lord says that everyone will be justified or condemned by his own words. One who speaks ill cannot be thought to live well. Many vices are implied in speaking ill of another, whether this means talking basely or disparaging the good of another or telling deceitful tales or lies. All these are repugnant. But good and sober reports are gratifying to those who hear them. They set an example. God is glorified in such words, which build up faith in Christ.
Ephesians 4:30 — EPISTLE TO THE EPHESIANS 4.30
The Holy Spirit rejoices in our salvation not for himself, since he has no lack of blessedness. But if we have disobeyed the Spirit, we have grieved the Spirit. His work in us is cut short, just when he wishes us to belong to life. Yet he is not grieved in such a way as to suffer in a literal sense. For God the Spirit is invisible and not subject to physical suffering. When Paul says the Spirit is "grieved," he speaks metaphorically on our account to show that the Spirit leaves us to our own self-will when we have, so to speak, wounded him by despising his admonitions.
Ephesians 4:31 — EPISTLE TO THE EPHESIANS 4.31
Some repress anger and clamor yet still remain mischievous. Paul therefore adds that these should be entirely done away, along with all malice. Such mischief consists not only in blasphemy but in putting on a face of peace while holding on to discord within the soul.
Ephesians 5:3 — EPISTLE TO THE EPHESIANS 5.3
What a grave sin is covetousness, though we gloss over it when compared with fornication and uncleanness. We treat covetousness as a minor fault when in fact it is a grave matter. No one can be a saint in whom is found any of these things that he forbids.
Ephesians 5:5 — EPISTLE TO THE EPHESIANS 5.5.1
To teach us that covetousness is such a dangerous thing, he calls it idolatry, no sin being greater than this. But why is covetousness called idolatry? Idolatry usurps the honor of God and claims it for the creature. The holy name of God, which belongs solely to the Creator, is thereby applied to creatures. Covetousness is viewed on a level with idolatry because the covetous person similarly usurps for himself what belongs to God and hides them away. Covetousness withholds the resources offered by God for the common use of all. It hoards them to itself so that others may not use them.
Ephesians 5:7-8 — EPISTLE TO THE EPHESIANS 5.8
"Once you were darkness" suggests ignorance. No one sees clearly in shadows. The ignorance referred to is disbelief, harking back to pagan days. Those who lived in darkness have been drawn to faith by the grace of God, which has been brought to light, that is, truth. Things that exist are made apparent in the light. Paganism remains deluded as with covered eyes they celebrate their own mysteries as if in the shadows of a cave.
Ephesians 5:10 — EPISTLE TO THE EPHESIANS 5.10
From the abundance of his holiness and goodness it is possible to know what works delight God. … In his holiness we are purified. In his mercy we are brought to full and perfect righteousness.
Ephesians 5:14 — EPISTLE TO THE EPHESIANS 5.14
By sleep he signifies a stupor of the mind. The sleepers are lost from the true path. This estrangement is a kind of death, from which he calls them to rise that they may repent and acknowledge the truth, which is Christ. Thus the faithless and vicious, steeped as they are in mud without hope of life, are called to rise and come out and have a share in life with Christ, so as to pass from the shadows out to the light and from death to life.
Ephesians 5:15 — EPISTLE TO THE EPHESIANS 5.15.1
Paul has previously ordained that false and vicious lives be exposed by the servants of God. He now adds a qualifier: they are to be exposed in a careful manner to avoid scandal. The faithful must be prudent in their conduct among the faithless, especially at a time when the faithless hold dominion, trusting in an unholy ruler. If then a Christian encounters a troubler who is turbulent and angry, he should be cautious in his presence so as not to incite him to blaspheme or raise a storm. He will utter his words where occasion offers.
Ephesians 5:17 — EPISTLE TO THE EPHESIANS 5.17
Do what you have to do with moderation. This is the will of the Lord. Do not allow commotion and din or discord with bad feeling to give rise to estrangement. So Paul adds these words to what he has said about his wish that the servants of God should admonish wrongdoing.
Ephesians 5:18 — EPISTLE TO THE EPHESIANS 5.18
It is good conduct that strikes fear in the wrongdoer. Only one who is sober is prepared to counsel another realistically and with confidence. The person being counseled feels less resentment when he knows how good is the actual conduct of the one who admonishes him. But where there is intoxication there is also debauchery, and debauchery causes base deeds. Therefore it is our duty to be sober, so that the requirements of good conduct may be observed.
Ephesians 5:19 — EPISTLE TO THE EPHESIANS 5.19
If we are living well, we are always being filled with the Holy Spirit so as to confess and extol the gift of God. The Holy Spirit loves this way of life. This is especially expressed in songs, that praise may be sung to God by every tongue. If the Spirit is dwelling within someone, he is always meditating on the Spirit. It is not only his lips that burst forth but his heart.
Ephesians 5:20 — EPISTLE TO THE EPHESIANS 5.21
We are told to give thanks to God for all his gifts. For God has stooped low to adopt us through Christ his own Son, through whom we know God. We have learned that God, being Spirit, is to be adored in the Spirit. So we submit ourselves to one another out of reverence for Christ, who commanded us to pursue humility.
Ephesians 5:24 — EPISTLE TO THE EPHESIANS 5.24
Here is Paul's analogy: As the church takes its beginning from Christ and therefore is subject to him, so too does woman take hers from the man and is subject to him. There is a crucial difference, however, between Christ and the church as opposed to man and woman. The essential difference is that the woman is of the same nature as the man. The church, on the other hand, can participate in Christ in name but not in nature.
Ephesians 6:1 — EPISTLE TO THE EPHESIANS 6.2
This law is given to children: Since their parents are the enablers of their existence, they are to obey them. The principle is that they reverence those through whom they exist.
Ephesians 6:2 — EPISTLE TO THE EPHESIANS 6.3.2
Because the first four commandments pertain to God, it is implied that they are contained in the first table. The second table pertains to humans, that they should honor their parents, not murder, not commit adultery, not steal, not bear false witness and covet none of their neighbors' goods. These six commandments are viewed as written on the second table.
Ephesians 6:5 — EPISTLE TO THE EPHESIANS 6.5.1
Christianity promises the kingdom of heaven only to those who believe, in order that they will not feel human pride on meriting this. Our faith is by grace, which is exalted to a higher plane than works. Only faith avails. On this gracious premise we are ordered to discharge all that is due to earthly masters. This will have the effect of inciting all the more the minds of unbelievers toward the worship of God. They will see by our behavior that our religion is both righteous and humble. Then, as masters see their slaves become more educated and more faithful in rendering service, they will see with what light reins true religion exercises governance in human affairs. So, when servants for their part notice the increased kindness of their masters, they will be similarly moved to more avid faith.
Ephesians 6:6 — EPISTLE TO THE EPHESIANS 6.8
It is on account of their reverence for God that they are called to demonstrate here and now their faithful and just service to persons. As they serve God by their service to earthly masters, they look toward the day of judgment, when all will be requited and all brought to final justice.
Ephesians 6:7 — EPISTLE TO THE EPHESIANS 6.8
This conduct may also tend toward the salvation of the master. They will see that their slaves through the grace of God have become faithful ministers. This is no small thing. They will then come to praise God's grace as well.
Ephesians 6:13 — EPISTLE TO THE EPHESIANS 6.17.1-2
We are waging war against the fiercest of enemies. He is skilled in every deceit. We must therefore keep on the lookout, with all circumspection and care, that wherever they test our resistance they will find us protected and ready.… Against earthly foes the body must be strengthened with food and the mind aroused by drink to become bold enough to fight back. So against the spiritual weapons of iniquity we must fight spiritually. But our weapons must be sobriety and abstinence, that, having been imbued with the Holy Spirit, we may vanquish the unclean, warring spirits.
Ephesians 6:18 — EPISTLE TO THE EPHESIANS 6.20.1
Insofar as our conduct is right we are rightly prepared for the Holy Spirit to abide in us. Hence we are more ready to obtain what we request. This therefore is what it means to pray in the Spirit at all times. We are directing our prayer to God with a clean conscience and sincere faith. One who prays with a polluted mind prays only in the flesh, not in the spirit.
Ephesians 6:19 — EPISTLE TO THE EPHESIANS 6.20.2
He exhorts them to pray for him in two ways: first that his thoughts may be filled by the Spirit for the full declaration of the mystery, and second that he may be given a faculty of bold utterance in proclaiming it.
Ephesians 6:20 — EPISTLE TO THE EPHESIANS 6.20.3
This prayer God hears gladly. The apostle is being despised. God's own mission is under challenge. So God will certainly not withhold his gifts from one who is upholding God's own cause. Custom and law forbid the infliction of harm on human ambassadors. So would it not be presumptuous and rash to bring on the ambassadors of God not only harm but death?
Ephesians 6:21 — EPISTLE TO THE EPHESIANS 6.22
Through Tychicus the Ephesians would learn how the apostle is faring, and he would ascertain how things are going in Ephesus. There was no doubt in their minds that the apostle's actions were godly. But the people at Ephesus needed to know more detail about how he was acting in response to idolatrous charges and ploys. And from the Ephesians Paul needed to know whether or not they were growing.
Ephesians 6:23 — EPISTLE TO THE EPHESIANS 6.23
He prays for peace, which is the door of love, to be with the family of God. Having come into this family through the peacemaking of God, he prays that they may abide in the love that comes from faith. For this faith is the gift of God the Father and our Lord Jesus Christ.
Galatians 1:3 — EPISTLE TO THE GALATIANS 1.3
He shows that the human race is sustained by the goodness of both, as much Father as Son. Nor does he indicate that the Son is less than the Father when he calls him our Lord, nor that the Father is greater when he calls him our God. He will not be a true Father unless he is also Lord, nor will the Son be a true Lord unless he is also God.
Galatians 1:4 — EPISTLE TO THE GALATIANS 1.4.1
For when the human race was held in the dominion of the devil, the Savior offered himself to the willing devil, so that deceiving him by the power of his virtue—for the devil wanted to take possession of one whom he was unable to hold—he could carry off those whom the devil was detaining by a false right.
Galatians 1:4 — EPISTLE TO THE GALATIANS 1.4.2
Now Christ by atoning for our transgressions not only gave us life but also made us his own, so that we might be called children of God, made so through faith. What a great error it is, therefore, to go under the law again after receiving grace.
Galatians 1:8 — EPISTLE TO THE GALATIANS 1.9.1
Let no one be surprised that the apostle, when quieting ferocious characters, was so annoyed. He is indignant, for the sake of the Galatians' salvation, with the enemies of the Christian way of life. For this indignation shows that it is no light sin to transfer allegiance to the law after receiving faith.
Galatians 1:15 — EPISTLE TO THE GALATIANS 1.16.2
Just as he said to Jeremiah, "Before I formed you in the womb I knew you," so, knowing what Paul would be, God called him because he was able to serve.
Galatians 1:16 — EPISTLE TO THE GALATIANS 1.15.1
When he had faith in the law, not knowing that it was not the time for observance of the law, and was intensely striving to resist the gospel of Christ, he thought that he acted by God's will. God, seeing that his zeal was good, though he lacked knowledge, chose to summon him into his grace. He knew that this man was suitable to preach his gospel to the Gentiles. For if he was so swift and faithful in so poor a cause through boldness of conscience, not through adulation of anyone, how much more constant would he be in preaching the gift of God through the hope of the promised reward?
Galatians 1:17 — EPISTLE TO THE GALATIANS 1.17.2
He set out from Damascus to Arabia, therefore, to preach where none of the apostles had been and where Judaizing had not been promoted through the intrigues of pseudoapostles. And from there he returned again to Damascus so that he could attend to those who were still immature when he preached to them the gospel of God's grace.
Galatians 2:1 — EPISTLE TO THE GALATIANS 2.2.1
His renown had been growing for a long time among all the Jews, though he had not been seen face to face … but on account of the law he had acquired a bad reputation among the Jews, as though his preaching was out of harmony with the preaching of the other apostles. Many were having doubts on account of this, which were sufficient to make the Gentiles anxious, in case they had been trained in something other than that which was preached by the apostles who had been with the Lord. For on this precise occasion the Galatians were undermined by Jews who were saying that Paul taught something other than Peter taught. This is the reason for his going up to Jerusalem, at the bidding of the Lord's revelation, disclosing to them the implications of his preaching, with Barnabas and Titus as witnesses of his preaching, one from the Jews and one from the Gentiles, so that if any took offense at him it might be assuaged by their testimony.
Galatians 2:3 — EPISTLE TO THE GALATIANS 2.3
The implication is "Why should you be circumcised, when Titus was not compelled to undergo circumcision by the apostles? Titus, who had an important role, was accepted without circumcision."
Galatians 2:4 — EPISTLE TO THE GALATIANS 2.5.3-4
By "secretly" he means that they had entered by deception, passing themselves off as brothers when they were enemies. By "slipped in" he means that they came in a humble manner, feigning friendship.… To "spy out" is to enter in such a way as to invent one thing and discover another, whereby they may challenge our liberty.… "Liberty in Jesus Christ" means not being subject to the law. "That they might bring us into bondage" means … to subject us to the law of circumcision.
Galatians 2:7 — EPISTLE TO THE GALATIANS 2.7.8
He names Peter alone because he has received the primacy in the founding of the church; and he himself had likewise been chosen to have the primacy in the founding of Gentile churches, but with the proviso that Peter should preach to the Gentiles, should cause arise, and Paul to the Jews.
Galatians 2:9 — EPISTLE TO THE GALATIANS 2.10.1-2
Just as he allots to Peter companions who were the outstanding men among the apostles, so he joins to himself Barnabas, who was associated with him by God's appointment. Yet he claims that the grace of his primacy was entrusted to him alone by God, just as the primacy among the apostles was entrusted solely to Peter.
Galatians 2:20 — EPISTLE TO THE GALATIANS 2.19
One who is fixed to the cross of Christ is one who, in imitation of his footsteps, is not ensnared by any worldly desire. Living to God, he appears dead to the world.
Galatians 2:20 — EPISTLE TO THE GALATIANS 2.20
There is no doubt that Christ lives in the one who is delivered from death by faith. When Christ forgives the sins of one who is worthy of death, he himself lives in that person, since by his protection the person is snatched from death.
Galatians 2:21 — EPISTLE TO THE GALATIANS 2.21
Since a future life is promised to Christians, the one who now lives with God's assistance lives in the faith of the promised life. For this one contemplates his image, having the pledge of the future life, which was procured for us by Christ's love in accordance with God's will. The one who is grateful to Christ is therefore the one who endures in faith toward him. He knows that he has no benefit from anyone but Christ and treats Christ with dishonor if he compares any other to him.
Galatians 3:2 — EPISTLE TO THE GALATIANS 3.3.3
He sets forth a tenet that could not at that time be denied: the Holy Spirit dwells in believers. This gift was manifested by God to recollect the rudiments of the faith, as it was at the beginning when it was practiced among the apostles and the other disciples. … On these the Holy Spirit descended and gave the capacity to speak in many tongues, with the gift of interpretation, so that no one dared deny the presence of the Spirit of God in them.
Galatians 3:4 — EPISTLE TO THE GALATIANS 3.4
At that time believers were subject to reproach from others, whether at home or abroad, being pointed out as guilty of treason. Hence the Galatians, who had likewise suffered a great deal, were more perverse than those who had been spared, because they had lost the merit of their suffering by their resubmission to the law.
Galatians 3:13 — EPISTLE TO THE GALATIANS 3.13.1-2
Since no one could obey the law, all were convicted by the curse of the law, so that it was right to punish them. But Christ, born as a man and offered for us by his Father, redeemed us from the devil. He was offered for those who were liable to the curse of the law. Jesus was made a curse in the way that under the law a victim offered for sin is said to be sin.… Thus he did not say "cursed for us" but "made a curse."
Galatians 3:17 — EPISTLE TO THE GALATIANS 3.17
Once the promise had been established, the law was given subsequently, not so that it could undermine the promise but so that it might point to what was to be fulfilled and when it would come.
Galatians 3:18 — EPISTLE TO THE GALATIANS 3.18.1-3
The Jews maintain two opposing tenets. For in no way and by no argument can they be persuaded that the promise to Abraham was rendered void by the law, and they are right. But in their short-sighted vanity they maintain another contrary principle, thinking that justification could not come without the practice of the law. They know that Abraham, who is the type [of justification], was justified through faith alone, without the practice of the law.… The heirs to the promise of Abraham are therefore those who are his successors in the adoption of the faith by which Abraham was blessed and justified. The testimony of the promise to Abraham is therefore called a covenant [to signify] that after his death there would be heirs in the promise, made sons of Abraham through faith.
Galatians 3:19 — EPISTLE TO THE GALATIANS 3.19.1-2
By "angels" he means God's messengers—that is, Moses, [Joshua] son of Nun and the other prophets up to John the Baptist. … Through these, therefore, the Law and Prophets are ordained and disposed by God in the hand, that is, the power, of the Savior. For he is the Mediator, the reconciler of God and humanity, so that he may save whom he will out of those who have received the law from the angels.
Galatians 3:20 — EPISTLE TO THE GALATIANS 3.20.1-2
Without doubt, a mediator, that is, arbiter, is not of one but two. For when two peoples were contending against one another, always at odds and enemies because of the disparity in their doctrines, the Savior came as their Mediator, taking from each people the cause of discord so that they might be at peace. So he took from the Gentiles the plurality of gods and cult of the elements, and he took from the Jews the works of the law, that is, new moons, circumcision, the keeping of the sabbath, the distinction of foods and other things that the Gentiles abhorred. And thus those who were formerly enemies came to be at peace. If then this is the case, how could the Galatians be so dull-witted as to violate this reconciliation by conversion back to Judaism?
Galatians 4:3 — EPISTLE TO THE GALATIANS 4.3
By the "elements" he means new moons and the sabbath. New moons are the lunar days that the Jews observe, while the sabbath is the day of rest. Therefore, before the promise came (that is, the gift of God's grace) and justified believers by purifying them, we were subject, like those who are infants and imperfect, to our fellow servants as though to custodians. Our pernicious freedom was the matrix of sin.
Galatians 4:4 — EPISTLE TO THE GALATIANS 4.5.1
"The fullness of time" is the completed time which had been foreordained by God the Father for the sending of his Son, so that, made from a virgin, he might be born like a man, subjecting himself to the law up to the time of his baptism, so that he might provide a way by which sinners, washed and snatched away from the yoke of the law, might be adopted as God's sons by his condescension, as he had promised to those redeemed by the blood of his Son. It was necessary, indeed, that the Savior should be made subject to the law, as a son of Abraham according to the flesh, so that, having been circumcised, he could be seen as the one promised to Abraham, who had come to justify the Gentiles through faith, since he bore the sign of the one to whom the promise had been made.
Galatians 4:6 — EPISTLE TO THE GALATIANS 4.6.1
He says of the Gentiles who believed in Christ, "You are sons," having previously been enemies. There can be no doubt that believing Jews were also said to be sons of God, since they had long been called by that name. They had received the name of sons at one time as though by anticipation in order that this sonship might subsequently be understood in Christ, being incomplete without the Spirit.
Galatians 4:7 — EPISTLE TO THE GALATIANS 4.7
There is no doubt that one adopts a son in order to leave him an heir; but inheritance depends on the death of someone. How then can mortals be called the heirs of him who lives forever? The fact is that Scripture speaks in our own manner so that we may understand. In order to show that the Father will give from his goods those things that he is going to give his sons, it calls this "inheritance."
Galatians 4:10 — EPISTLE TO THE GALATIANS 4.10.1-2
The observers of days are those who say, for example, "Tomorrow there must be no setting out on a journey." … The observers of months are those who watch the course of the moon, saying, for example, "Contracts must not be sealed in the seventh month." … Seasons are observed when people say, "Today is the first day of spring, it is a festival and after tomorrow is the feast of Vulcan." … People pay respect to the year when they say, "The first day of January is the new year," as though a year were not completed every day.… For if God is loved with the whole heart, there ought not to be any dread or suspicion of these phenomena so long as he is near.
Galatians 4:14 — EPISTLE TO THE GALATIANS 4.14.1-2
The ailment of the apostle was a temptation to the Galatians. But they were found constant, not doubting as to his faith. For they could have stumbled and said, "What virtue or hope is there in this faith when its minister is so humiliated?" But when he had inspired their minds with future hopes, they did not fear present death for the sake of Christ's name.… This caused them later to blush, because after these laudable acts they became again entrapped so as to deserve reproach.
Galatians 4:16 — EPISTLE TO THE GALATIANS 4.16
He says this as to imply: "It is not possible that I should become an enemy to those from whom I received such services. But because no one wants to be exposed when he errs, I seem to be your enemy when I justly reprimand you."
Galatians 4:24 — EPISTLE TO THE GALATIANS 4.24.1-2
These women represent the two covenants. Moses, taking the blood of a calf in a vessel, sprinkled the people, saying "this is the blood of the covenant, etc." … The law was given on Mount Sinai. In reciting it to the people, Moses called this the book of the testament. He then sprinkled the people with blood, as I have said. This law held sinners as offenders. They soon began to be slaves of sin, as if they had been made sons of Hagar, as if returning to slavery.
Galatians 4:26 — EPISTLE TO THE GALATIANS 4.26
Jerusalem, which he calls our mother, represents the Lord's mystery, through which we are reborn into freedom, just as she is free. And she is called heavenly because heaven is her seat. Those to whom she gives birth will be there with her.
Galatians 4:31 — EPISTLE TO THE GALATIANS 4.31
We were therefore sons of the slave woman when we were liable for our sins. But, having received the remission of sins from Christ, we have been made free.
Galatians 5:3 — EPISTLE TO THE GALATIANS 5.3
There are some who serve the law to a certain extent without being circumcised; for many Romans in Judea served the law without circumcision.… Yet there is no one who is circumcised without being required to serve the whole law. He is a debtor, since the law was given to the circumcised. His meaning here was that they had become so negligent as to deserve to bear all the burdens of the law.
Galatians 5:8 — EPISTLE TO THE GALATIANS 5.8
The truth is that the Jews imposed the yoke of the law on them by a human decision, not by the judgment of God, who was calling them to grace through his apostle.
Galatians 5:10 — Commentary on Galatians
He says he trusts in this hope concerning them, because they had entered the path of error not willingly, but being deceived. Therefore, having shown them the true way, he believes that they can easily return. But whoever troubles you will bear judgment, whoever he may be. Just as the one who turns a wandering person back is to be rewarded, as James the Apostle says in his letter: Whoever turns a sinner back will save his soul from death and cover a multitude of sins (James 5:20); so too the one who forces the one walking in the right path to turn aside onto a way of error will obtain condemnation, whoever he may be. For this reason, he subjects these; so that they would not defend themselves based on their merit, because they were descendants of Abraham according to the flesh. Finally, exalting themselves, they say to Jesus: We are children of Abraham (John 8:33).
Galatians 5:12 — EPISTLE TO THE GALATIANS 5.12
[The point is] that those who had deprived the Galatians of the grace of God should themselves be cut off from the grace of God.
Galatians 5:19 — EPISTLE TO THE GALATIANS 5.21
These and others like them are the members of sin, which the apostle calls "the works of the flesh" because these errors come from the world, from which also the flesh comes. For all these sins arise from the side of the flesh, not from that of the Spirit.
Galatians 5:23 — EPISTLE TO THE GALATIANS 5.24.2
Paul did not mention more than ten excellent behaviors because he is referring to the fruits of the Spirit. These fruits embrace everything in the tablets of God's covenant, in which no more than ten words of command are succinctly handed down.
Galatians 5:26 — EPISTLE TO THE GALATIANS 5.26
What he is saying is that if we live well and honestly we should also express this in good conduct. This is what it is to live in the Spirit: to have an unblemished life. We walk in the Spirit if we study peace. For this is what engenders love. It is, on the other hand, empty glory to seek a victory where there is no prize, so that someone would end up having only a zeal for strife and spiritual competition. These things tend toward discord and wrangling.
Galatians 6:1 — EPISTLE TO THE GALATIANS 6.2.1-2
Now Paul speaks to those who were spiritually stronger, lest by becoming proud in their own good life they should think it right to despise and reject one who had perhaps been overtaken by sin. And so they must be told that people struggling with sin are to be spurred toward reform with kindness. If they were to be more harshly punished with coercive authority, they would not accept reproof. They would begin to defend themselves against seeming to be base and worse. If you protect a person from strife and arrogance, he will become meek in relation to you, since humility tends to make even the proud humble.
Galatians 6:3 — EPISTLE TO THE GALATIANS 6.4.1
It is true, and no one is unaware of it, that if we consider honestly our acts and thoughts we find ourselves superior to no one and cannot easily pass judgment on another. For the person who is puffed up as if he were something special is misled, since he does not know that humility becomes a means of growth. For he does not have before his eyes the words and deeds of the Savior, who, though he be Lord of all, humbled himself so as to give us a pattern that we might follow should we wish to grow. If we were to exalt ourselves, we would stumble as a result of the ignorance of a heart elated by the hope of presuming to be more worthy of praise.
Galatians 6:5 — EPISTLE TO THE GALATIANS 6.5
Finally he wants it to be clear to those who are proud that nobody is incriminated for another's sin. So no one should be afraid to associate with a sinner or to aid him if he comes to him so that he may be of benefit to him.
Galatians 6:6 — EPISTLE TO THE GALATIANS 6.6
He says this so that hearers may share all their goods with their teachers. But if teachers practice otherwise than they teach, hearers should protest rather than share these goods. It may be clear thereby that the law is your guide rather than the person. For it will be his problem, not yours.
Galatians 6:12 — EPISTLE TO THE GALATIANS 6.11
To please "in the flesh" means to please human beings. For those he calls false apostles, in order that they gain the approval of the Jews or at least not elicit their hostility, were preaching Christ in such a way that they also taught the necessity of observing the law. Paul was never intimidated by his opponents. He consistently refused to keep silent about the truth. He constantly was attentive to what he was teaching and how he was living.
Galatians 6:17 — EPISTLE TO THE GALATIANS 6.17
He does not wish to be annoyed any longer by people advocating circumcision—people who would force him to write another letter. He wants the Galatians to respond quickly to his letter and get rid of their mistakes. This hard work will result in genuine rest. If, however, they show themselves to be reluctant and stubborn, refusing to change, Paul wants to be left alone. Let the Galatians spend their time and effort trying to please the Judaizers in an empty search for temporary reward.
John 14:10 — COMMENTARY ON 2 CORINTHIANS 5.19-21.2
The almighty God, the father of Christ, when all things that he had done through Christ had become perishable and transient, being forgotten by their creator, deigned to come down from his heavenly abode to earth as our Lord Christ, taking on a human form; so that he could be like a model for humans, making peace between themselves and their God, their creator. Therefore, God was in Christ. How? As if in a vicar or ambassador, as he was in the prophets, or in some other way? Is it not the case that just as it was in the prophets, it can be understood to have been in the Son as well? For the Son is naturally the ambassador of the Father. Hence, it is said: "The Father is in me, and I am in the Father"; for the Father is understood to be in the Son, because their substance is one. For there is unity where there is no difference: and thus they are mutually together; for their image and likeness are one. So, seeing the Son, it is said to have seen the Father, just as the Lord Himself says: "Whoever sees me, sees the Father." Therefore, it is rightly said: God was in Christ; that is, the Father in the Son, reconciling the world to himself.
John 14:27 — COMMENTARY ON 2 CORINTHIANS 13.11.2
God of peace is Christ, who said: "My peace I give to you, my peace I leave you." He is also God of love; for again he says: "A new commandment I give to you, that you love one another. And in this all will know that you are my disciples, if you have love for one another." However, there is a different peace of God and a different peace of the world; for even the wicked and impure have peace, but it is for their damnation; for the peace of Christ is free from sins. Therefore he avoids treachery, despises deceit, and resists evil deeds. This is pleasing to God and friendly, but hostile to the devil. Whoever possesses this will have both love and their God for perpetual protection.
John 14:30 — COMMENTARY ON 1 CORINTHIANS 2.8.1-2
Which no prince of this century knew; for if they had known, they would never have crucified the Lord of majesty. The princes of this century not only include the men of the Jews and Romans, but also these princes and powers, whom he mentioned above, to whom this saying truly applies, against whom our struggle is a spiritual battle in heavenly places; for it was by their counsel and will that Christ was crucified. Finally, after the temptations, the devil departed, saying, "Until the time." And the Lord Himself said, "The prince of this world has come, and he has found nothing in Me." Therefore, the princes of this world crucified the Lord of majesty in ignorance; for how can the princes of this world be understood as the Jewish princes, who were subject to the Roman kingdom?
John 16:9 — QUESTIONS ON THE OLD AND NEW TESTAMENT 89.2
In this way too the Holy Spirit reproved the world of sin, that is, by the mighty works he did in the name of the Savior who was condemned by the world.
John 16:11 — QUESTIONS ON THE OLD AND NEW TESTAMENTS 89.1-2
The devils, seeing souls go from hell to heaven, knew that the prince of this world was judged. They saw that once he was brought to trial in the Savior's cause, he had lost all right to what he held. This was seen on our Savior's ascension but was declared plainly and openly in the descent of the Holy Spirit on the disciples.
Matthew 6:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Comm. in Tim. 4, 8.) The sum of all Christian discipline is comprehended in mercy and piety, for which reason He begins with almsgiving.
Matthew 7:21-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Comm. in 1 Cor. 12:3.) For all truth by whomsoever uttered is from the Holy Spirit.
Matthew 26:27-28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in 1 Cor. 11:26.) And for this reason also do we celebrate under both kinds, because that which we receive avails for the preservation of both body and soul.
Philemon 1:1 — Commentary on Philemon
In order to make the letter's authority from himself, he began by acknowledging his wrongdoing. Just as being bound is a disgrace because of sin, so on the contrary, for Christ to endure the chains of imprisonment is the greatest glory. For at the time he sent this letter, he was in custody. However, although Philemon was not a cleric, he nevertheless participated in the needs of the Church out of devotion, hence he says that he is a participant in these labors. For there are indeed many who, although worthy, excuse themselves, judging themselves unworthy of such a ministry; hence they appear truly worthy.
Philemon 1:2 — Commentary on Philemon
However, although Philemon was not a cleric, he nevertheless participated in the needs of the Church out of devotion, hence he says that he is a participant in these labors. For there are indeed many who, although worthy, excuse themselves, judging themselves unworthy of such a ministry; hence they appear truly worthy.
Philemon 1:3 — Commentary on Galatians
The benefit of both the Father and the Son reveals the upliftment of the human race. It does not indicate a lesser Son when it calls him our Lord, nor a greater Father when it calls him our God. Because the Father will not be a true God unless he is also Lord, and the Son will not be a true Lord unless he is also God.
Philemon 1:7 — Commentary on Philemon
It is evident that he expresses himself as being joyful because he was ministering to the needs of the saints: from which he rejoices even more, being certain that he was obeying his commands, whom he knows to be superior.
Philemon 1:8 — Commentary on Philemon
As much as reason required, it was fitting to command a disciple as a master by the authority of the apostolic faith: but because Philemon was a good man, he entices him through affection to obedience, as if he were a companion in age, and a prisoner of Jesus Christ, that is, bound by the affairs of the Lord, or subject to his name in chains, just as the apostles themselves were. For indeed, there were Judas and Silas, who were leaders among the brothers, being from the common people, they had committed themselves to the Lord's work (Acts 15:22 and following); so that they could work together with the apostles for the sake of faith in God. Hence, Silas is found to be a partner in the apostle's labors.
Philemon 1:9 — Commentary on Philemon
As much as reason required, it was fitting to command a disciple as a master by the authority of the apostolic faith: but because Philemon was a good man, he entices him through affection to obedience, as if he were a companion in age, and a prisoner of Jesus Christ, that is, bound by the affairs of the Lord, or subject to his name in chains, just as the apostles themselves were. For indeed, there were Judas and Silas, who were leaders among the brothers, being from the common people, they had committed themselves to the Lord's work (Acts 15:22 and following); so that they could work together with the apostles for the sake of faith in God. Hence, Silas is found to be a partner in the apostle's labors.
Philemon 1:10 — Commentary on Philemon
It is not a great thing to humble oneself when one is lowly, but it is commendable for a noble man to humble himself. Therefore, the Apostle asks him, to whom he has the authority to command, to be in all things a model for the advancement of merits. Therefore, when Onesimus, a fugitive, returned to seek divine assistance, the Apostle baptized him while he was in custody in the city of Rome, seeing the hope of usefulness in him.
Philemon 1:11 — Commentary on Philemon
Therefore, when Onesimus, a fugitive, returned to seek divine assistance, the Apostle baptized him while he was in custody in the city of Rome, seeing the hope of usefulness in him. He commends him in such a way that he indicates his suitability to serve in secular as well as divine duties, having been transformed from useless to useful.
Philemon 1:16 — Commentary on Philemon
Onesimus, having offended his own master, fled on a long journey to the Apostle; to show that he did not depart for the purpose of being guilty of a crime, but so that, with sins forgiven, he might return useful to such an extent that he would not only become equal to his master in merits, but also a brother to the master himself. And so that Philemon may not suffer any disdain of pride, as is usual, as if the master were against the servant, he humbles himself when he calls him his brother both in the flesh and in the Lord; so that with the removal of the cause of human condition, because we are all descended from one Adam, we may recognize ourselves as brothers: especially when faith comes in the middle, which cuts off all pride.
Philemon 1:17 — Commentary on Philemon
So if you consider me as a partner, receive him as you would receive me. He shows such concern for Onesimus that he says Philemon, whom he praises above, should consider him as his own companion if he welcomes him as he would welcome an apostle. This is what Solomon said: A wise servant will have free people serving him (Eccles. 10:28). This saying is meant to scare Philemon, so that he may at least take him in for this reason if he cannot be swayed by love.
Philemon 1:18 — Commentary on Philemon
If, however, something has hurt you, or he is a debtor, impute this to me. Now he undermines the excuse of anger, lest perhaps he would complain that he was hurt by him in such a way that it would not seem fitting to forgive him. But if it were so, he says it must be imputed to himself, through whom the heirs of the kingdom of heaven will be in the future, who have sinned before.
Philemon 1:21 — Commentary on Philemon
Having confidence in your obedience, I have written to you, knowing that you will do even more than I say. I am now being affectionate, so that his obedience may be voluntary, in order to bear fruit. For by doing so, he provokes him to do more than is demanded of him; it often happens that when one sees themselves being thought highly of, they present themselves as even better.
Philemon 1:22 — Commentary on Philemon
To make him more anxious and obedient, it is indicated that he will come; for those who are absent are usually despised. And the reason why the Apostle does not consider himself unworthy to be here yet, who has always suffered weariness and dangers, murders, persecutions, and chains, and whose rest was only in Christ alone? But for the progress of the believers, and to confound the enemies of the cross of Christ, he offered his own flesh to sufferings, in order to obtain crowns of immortality for his soul and body.
Philemon 1:24 — Commentary on Philemon
Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you. Mark, Aristarchus, Demas, and Luke, my fellow workers, also send their greetings. They all send their greetings and testify to their share in his glory.
Philemon 1:25 — Commentary on Philemon
The grace of our Lord Jesus Christ be with your spirit, amen. This is the subscription of the Apostle confirming the sent letter.
Philippians 1:1 — EPISTLE TO THE PHILIPPIANS 1.1.1
He keeps silence about his status as an apostle. He is writing to people who already know who he is and have an informed opinion of him. He suppresses his dignity. He declares his lowly state, because the one who confesses Christ as Lord is all the more free and has salvation.
Philippians 1:2 — EPISTLE TO THE PHILIPPIANS 1.2
It is evident that while God is called Father, Christ Jesus is called Lord. Does it not then appear that the Lord does not possess equal dignity with the Father? That might seem true in the world of human beings, but between God the Father and Christ the Lord there is complete harmony.
Philippians 1:7 — EPISTLE TO THE PHILIPPIANS 1.7
Paul had always found the Philippians to be immovable in their devotion to God. He knew how straight and unwearied their course was. He knew they were worthy to share in his own joy. People who share the same faith have good reason to rejoice together in the hope of future immortality and glory.
Philippians 1:8 — EPISTLE TO THE PHILIPPIANS 1.8
He calls God to witness that his deep affection for them may be understood. One who feels so deeply about something is ready to call God as his witness to underscore his feeling. Through this he inspires a corresponding love in them for himself. For it is in being loved that we feel love. He therefore loves all these partners not with a human desire but in the love of Christ, not merely with emotional affection but with spiritual affection. They share with him in the knowledge of the mystery of God and the incarnation of the Lord Jesus Christ.
Philippians 1:9 — EPISTLE TO THE PHILIPPIANS 1.11
He wishes, with God's assistance, to pour into them pure Christian doctrine, that their faith will be firm and that they will see clearly all the vast implications of their faith. He wants them to be able to distinguish what is useful from what is useless. He prays that they may adorn the teaching of the Lord with works of righteousness, producing the fruit of immortality to bring about an abundance of good things. This will be the glory of the apostle to the Gentiles.
Philippians 1:13 — EPISTLE TO THE PHILIPPIANS 1.17.1
His imprisonment for Christ's sake is becoming known. This is his distinctive honor. Now others who love him may rejoice with him.
Philippians 1:14 — EPISTLE TO THE PHILIPPIANS 1.17.2
His constancy inspires others to be fearless in preaching. They are learning by the apostle's example that God is present to watch over those who love him. This itself has an effect upon the misguided brethren who have been preaching the Word of God as if from envy, prompted not by confidence or love of God but by competitiveness.
Philippians 1:21 — EPISTLE TO THE PHILIPPIANS 1.21.1-2
What others had contrived for his death proved to be life for him. This is life: if Christ is preached. He is fully prepared to meet death so that this can be accomplished. He knows that a great blessing will be given to him for his prayer and constancy. Clumsy malice will continue to work against him in ignorance. To trample down the malevolence of those who were laying snares against his life under a covering of deceit, he bears patient witness. He is fortified by the protection of God.
Philippians 1:24 — EPISTLE TO THE PHILIPPIANS 1.26.2
He admits that it might be much easier to be dissolved and be with Christ. But nonetheless he knows that it is necessary for him to remain in the flesh for the benefit of the faithful, so that their glory may abound in the Lord and all may praise the Lord when they see him again. They will thereby increase their knowledge and become more deeply grounded in faith. How great was his affection for the believers that he does not choose what he says would be much better for himself. Rather he wants what is more profitable to many, in the assurance that what conduces to the benefit of many will also please the Lord.
Philippians 1:29 — EPISTLE TO THE PHILIPPIANS 1.30
Although he extols the grace of Christ on many occasions, he offers a special kind of honor to the Philippians in this passage. He says: "God has allowed you to suffer for Christ." He does not propose this distinction to any but true lovers of Christ. His paradoxical reasoning is that this gift "is given to you for Christ!" This means that God the Father gives this special gift to lovers of his Son. Why? That their blessings might increase correspondingly through their participation in suffering on Christ's behalf. Paul speaks as one who himself has received this gift.
Philippians 2:1 — EPISTLE TO THE PHILIPPIANS 2.4.2
These things that he enumerates will, as he shows, be proved realities if the injunctions that he has given below are obeyed: They are of one mind and humble in spirit, not provoking one another but rejoicing in love. If so, the apostle's joy in them may be complete.
Philippians 2:6 — EPISTLE TO THE PHILIPPIANS 2.6
Knowing that he is "in the form of God," he committed no theft.… Rightly, then, he equaled himself with God. For the one who "thinks robbery" is the one who makes himself equal to another whose inferior he is.
Philippians 2:6 — EPISTLE TO THE PHILIPPIANS 2.6-2.8.5
When he dwelt among humans, he appeared as God by his acts and works. "For the form of God" differs in nothing from God. Indeed, the reason for his being called the form and image of God is to make it apparent that he himself, though distinguishable from God the Father, is everything that God is.… His works revealed his form. Since his works were not those of a human, he whose work or form was that of God was perceived to be God. For what is "the form of God?" Is it not shown by the evidences given of his divinity—by his raising of the dead, his restoration of hearing to the deaf, his cleansing of lepers?
Philippians 2:7 — EPISTLE TO THE PHILIPPIANS 2.8.1-2
"Taking the form of a slave." He indeed was taken captive, bound and driven with blows. His obedience to the Father took him even as far as the cross. Yet throughout he knew himself to be the Father's Son, equal in divine dignity. Yet he did not make a display of this equality. Rather he willingly subjected himself. This patience and humility he teaches us to imitate. We are to refrain from making a display of our claims to equal dignity, but even more so we are called to lower ourselves into service as we follow the example of our Maker.
Philippians 2:7 — EPISTLE TO THE PHILIPPIANS 2.8.2
He is said not to have taken the form of God but to have been in the form of God. What he is said to have taken is the form of a slave when he was humbled like a sinner. People become slaves through sin, like Ham the son of Noah, who first received the title of slave through his own actions. His "taking the form of a slave" was not simply his becoming human but his profound identification with sinners, voluntarily "taking the form of a slave."
Philippians 2:7 — EPISTLE TO THE PHILIPPIANS 2.8.1
Christ, therefore, knowing himself to be "in the form of God," showed himself equal to God. But in order to teach the law of humility when the Jews were binding him, he not only refrained from resistance but "emptied himself," that is, withheld his power from taking effect, so that in his humiliation he seemed to be weakened as his power lay idle.
Philippians 2:8 — EPISTLE TO THE PHILIPPIANS 2.8.5-6
Why is he "found in human form," if not because he was also God? Before he allowed himself to descend he was always seen in the power of God. But having subsequently been made weak he was "found in human form?" … And the reason for saying like is to indicate that he was also God.
Philippians 2:9 — EPISTLE TO THE PHILIPPIANS 2.11.1
He shows what and how much his humility deserved, so that we, trampling down our boastfulness, might find ourselves all the more humble.
Philippians 2:9 — EPISTLE TO THE PHILIPPIANS 2.11.2
It is not assumed here that the Son of God was lacking or imperfect before "the name that is above every name" was given to Christ.… Even before his passion he showed himself equal to God, as I have stated. Hence it is clear that he was born perfect, for he is seen to have possessed all things from the beginning. He was born in the fullness of divinity for the very purpose of doing all that he was destined to perform. So he had already received the gift before he performed the things that he was born to do. It therefore seems that the gift of God, which consists in his being Son, was that his name should be "above every name," which consists in his being God.
Philippians 2:9 — EPISTLE TO THE PHILIPPIANS 2.11.4
Some argue "the name which is above every name" was given only to his humanity. In no way could this be so. For it is not possible that God should lack those things that he once had. For God, even while assuming humanity, remained God.
Philippians 2:9 — EPISTLE TO THE PHILIPPIANS 2.11.6-8
Scripture says that the gift was given to him who "emptied himself," who "took the form of a slave," who was "made to appear as a man," who was "obedient to the Father." But if it was a mere man and nothing else who was obedient to God the Father, what is remarkable about that?… His name is not above every name unless he is so by his very nature. A titular name rests solely on usage, not on the nobility of one's nature. The creation does not bend its knees for a titular God but for the real God.
Philippians 2:26 — EPISTLE TO THE PHILIPPIANS 2.27.1
Both the congregation and Epaphroditus were sad because of his sickness. They hoped that they might, on seeing him, be reassured in his recovery of health and that he might be relieved of his present anxiety to see them. For he was their apostle, appointed by Paul when he sent him to them for their exhortation.
Philippians 2:27 — EPISTLE TO THE PHILIPPIANS 2.27.2-3
Is it possible that the apostle prayed for him and the prayer was not answered by his immediate recovery? Remember that signs are for unbelievers. This man's illness was designed not for his hurt but for his growth. Many indeed are the trials of the faithful … and therefore the petition of the apostle was not spurned, but a better provision was made for him on whose behalf Paul prayed.
Philippians 2:29 — EPISTLE TO THE PHILIPPIANS 2.30
It is apparent that the people and Epaphroditus loved one another inseparably. He is commended by the apostle also, so as to make him all the more dear.… This is the reason for explicitly recalling the struggle of Epaphroditus: his unhesitating willingness to die for the sake of the gospel.
Philippians 3:1 — EPISTLE TO THE PHILIPPIANS 3.1
He shows the concern that he feels for their faith walk. He repeats to them what is necessary for their benefit.
Philippians 3:2 — EPISTLE TO THE PHILIPPIANS 3.2
He uses this name for those who, in envy of the Gentiles, have overthrown them by their evil conversation and persuaded them to be circumcised. These he says should be absolutely avoided and rejected. They are like dogs that first bark and then mutilate the flesh with savage bites.
Philippians 3:3 — EPISTLE TO THE PHILIPPIANS 3.4
It is evident that those who are faithful are circumcised in their own hearts. By cutting away the cloud of error, they see and recognize the Lord of creation. This is what it means to "serve in the Spirit" and "glory in the Lord Jesus Christ."
Philippians 3:9 — EPISTLE TO THE PHILIPPIANS 3.9-10
If, as he tells the Colossians, "in Christ are hidden all the treasures of wisdom and knowledge," then everything, whatever it is, is to be reckoned of no account, so that we may attain to the height of this wisdom and knowledge. Not only sufficient but superabundant indeed is the righteousness that comes from faith. This salvation is freely given by the grace of God through the knowledge of Christ. It can hardly be said to be a gift of the law. For to know rightly the mystery of his incarnation and passion and resurrection is the perfection of life and the treasure of wisdom.
Philippians 3:12 — EPISTLE TO THE PHILIPPIANS 3.12.1
Throughout the letter Paul bears witness to his joy in them and praises their obedience and faith. He is, however, concerned that they, like all who are subject to human conceits, might become elated as though they were already worthy. So he tells them openly, speaking of his own person, that something is still wanting for perfect righteousness. He urges them to good works. If he who is adorned with such dignity confesses that he is still wanting in perfection, they would understand how much more they must work to acquire the blessings of righteousness.
Philippians 3:16 — EPISTLE TO THE PHILIPPIANS 3.16
Lest anyone should presume to think this was not from God and revealed by God he therefore adds the words "what we have attained," that we should think in accord with the apostles. That means that we should not overstep the rule of doctrine in understanding but accept what is commonly and humbly understood in the truth of the gospel.
Philippians 3:18 — EPISTLE TO THE PHILIPPIANS 3.19
Those who bring him to tears are the very ones who had already overthrown the Galatians. By treacherous proceedings they were destroying the churches in the name of Christ.… He speaks of these people with grief and tears. They were impeding the salvation of the faithful by raising questions about the eating of or abstinence from food. It is as though salvation were in food or as if "God were a belly," one whom they believed to take delight in worldly foods according to the law while they gloried in the circumcision of their private parts. This is what it is to "think earthly thoughts." One who "thinks spiritual thoughts" glories in faith, hope and charity.
Philippians 3:21 — EPISTLE TO THE PHILIPPIANS 3.21
Through the resurrection of the dead and their transformation into glory the power of the Lord will be manifestly apparent, subduing all the principalities and powers so that he may be manifestly the God and Lord of all.
Philippians 4:1 — EPISTLE TO THE PHILIPPIANS 4.1
The constancy of the Philippians is Paul's joy, both for the present and for his future crown. For when his disciples are victorious in the contest, the master rightly receives the crown.
Philippians 4:5 — EPISTLE TO THE PHILIPPIANS 4.7.2
"The Lord," he says, "is at hand." They must be prepared and wakeful in prayer, giving thanks to God and putting away every worldly care, so as to hope and have before their eyes what the Lord promises. What he promises is, as he teaches, the reason for giving him thanks.
Philippians 4:5 — EPISTLE TO THE PHILIPPIANS 4.7.1
Paul wants all to profit by good examples. When their forbearance becomes apparent as their regular way of life, their works will shine forth. There will be nothing lacking in those who imitate their virtue. They will be blessed not only from doing good deeds but also by inspiring good deeds in others.
Philippians 4:9 — EPISTLE TO THE PHILIPPIANS 4.9
Our God is truly "the God of peace." We are constantly called to peace by God who himself is peace. His calling is not in timidity or weakness or in some show of strength. God is at peace with himself to such a degree that he even allows sins to be committed against him when he could certainly, by the terror of his manifested power and ineffable greatness, force even the unwilling into subjection. But peace of this kind is that of the world, not that of God, whose very nature is peace.
Philippians 4:15 — EPISTLE TO THE PHILIPPIANS 4.17
He recalls these acts in order that, hearing that their good works are still held in mind and praised, they may have no doubt that they are counted acceptable in the Lord's sight, adding zeal in faith to their generosity.
Philippians 4:18 — EPISTLE TO THE PHILIPPIANS 4.18
It is not idle for him to tell them with exhortations that something needs to be done. He confesses that much has already been done. But some of that which was done was done more negligently and less freely than they might have wished it to be. His aim was that they should remember their previous works. Then they would realize that they are doing less now than at the beginning.
Philippians 4:19 — EPISTLE TO THE PHILIPPIANS 4.19
His promise is that "my God will supply every need of yours," that God himself might stand ready to help them receive all that he has provided for them in the abundant greatness of his glory in Christ Jesus. It is indeed the glory of Jesus Christ when by the will of God the desires of Christians are fulfilled in accordance with the teaching of the gospel.
Philippians 4:20 — EPISTLE TO THE PHILIPPIANS 4.20
Here he makes no distinction [as in 4:19] but prays to both our God and our Father. He calls upon God on account of awe. He calls upon the Father for the sake of honor and because every beginning is from him.
Philippians 4:21 — EPISTLE TO THE PHILIPPIANS 4.22
The greeting of the brothers is an act of mutual consolation. It calls to mind those who have been split apart.
Romans 1:1 — COMMENTARY ON PAUL'S EPISTLES.26
Saul changed his name to Paul, and the change was permanent. Because Saul means restlessness or trial, when he came to faith in Christ he called himself Paul, i.e., rest, because our faith is peace. For whereas previously he had inflicted trials on the servants of God because of his desire to fulfill the law, later he himself endured trials on account of the hope which before he had denied because of his love of Judaism.In calling himself a "servant of Jesus Christ," Paul shows that he has been delivered from the law, and he puts both names, Jesus and Christ, in order to signify the person of God and man, for in both he is Lord, as Peter the apostle testifies, saying: "He is the Lord of all." And because he is Lord, he is also God, as David says: "For the Lord himself is God." The heretics deny this. Marcion, it seems, denied Christ and his body out of hatred for the law, although he confessed Jesus. The Jews and Photinus denied that Jesus was God out of their zeal for the law. For whenever Scripture says either "Jesus" or "Christ," it sometimes means the person of God and sometimes the person of the man, e.g.: "there is one Lord Jesus Christ, through whom are all things." "Called to be an apostle." Because Paul acknowledged the Lord and confessed him he became the perfect servant and shows that he was promoted, saying that he was called to be an apostle, i.e., a messenger sent by the Lord to do his work. By this he shows that he had merit with God because he served Christ and not the law. "Set apart for the gospel of God." The gospel of God is good news, by which sinners are called to forgiveness. For since as a Pharisee the apostle held a teaching post among the Jews, he now says that he has been set apart from the preaching of Judaism for the gospel of God, so that abandoning the law, he might preach Christ who justifies those who believe in him, which the law could not do. This does not go against the law but affirms it, since the law itself says that this will happen in the future, in the words of Isaiah the prophet: "There will come from Zion one who will break and remove the captivity of Jacob, and this will be a testimony of me, when I shall take away their sins."
Romans 1:2 — COMMENTARY ON PAUL'S EPISTLES
"Which he had promised." In order to prove that the hope of faith was fulfilled and completed in Christ, Paul says that Christ's gospel was already promised by God beforehand, so that on the basis of the promise Paul could teach that Christ was the perfect author of [eternal] life."Through his prophets." In order to show even more clearly that the coming of Christ was a saving event, Paul also indicated the people through whom God gave his promise, so that it might be seen from them just how true and magnificent the promise is. For nobody uses great forerunners to announce some minor thing. "In the holy scriptures." Paul added this on top of his argument in order to give greater confidence to believers and show his approval of the law. The Scriptures are holy because they condemn sins and because in them is contained the covenant of the one God and the incarnation of the Son of God for the salvation of mankind, by the evidence of numerous signs.
Romans 1:3 — COMMENTARY ON PAUL'S EPISTLES.71
"Concerning his Son." It was fitting, since God promised his own Son to the world, that he should promise him through great men, so that from them it might be known how very powerful the one who was being preached was and so that he might include his future coming in the Holy Scriptures. And what is preached by the Holy Scriptures cannot be shown to be false."Who was descended from the seed of David according to the flesh." He who was the Son of God according to the Holy Spirit (that is, according to God, because God is Spirit and without any doubt he is holy), is said to have been made the Son of God according to the flesh by Mary, as it is written: "The Word became flesh." Christ Jesus is both Son of God and Son of Man. As he is truly God, so also he is truly man. For he would not be truly man if he were not of flesh and soul. Otherwise he would be incomplete. For although he was the Son of God in eternity, he was not known by the creation until, when God wanted him to be revealed for the salvation of mankind, he made him visible and corporeal, because God wanted him to be known through his power to cleanse humans from their sins by overcoming death in the flesh. Therefore he was made of the seed of David. As he was born a king from God before the beginning of time, so also he would acquire birth from a king according to the flesh, being made from a virgin by the work of the Holy Spirit, i.e., born. Thus by the reverence reserved for him because of this fact, he who by his birth was distinguished from the law of nature would be recognized as being more than a man. This had been predicted by Isaiah the prophet: "Behold a virgin will conceive in her womb." Hence when the newborn child appeared to be worthy of honor, a certain providence of God was discerned concerning a future visitation of the human race.
Romans 1:4 — COMMENTARY ON PAUL'S EPISTLES
When Paul speaks about the Son of God he is pointing out that God is Father, and by adding the Spirit of holiness he indicates the mystery of the Trinity. For he who was incarnate, who obscured what he really was, was then predestined according to the Spirit of holiness to be manifested in power as the Son of God by rising from the dead, as it is written in Psalm 84: "Truth is risen from the earth." For every ambiguity and hesitation was made firm and sure by his resurrection, just as the centurion, when he saw the wonders, confessed that the man placed on the cross was the Son of God. … Note that Paul did not say "because of the resurrection of Jesus Christ" but "because of his resurrection from the dead," because the resurrection of Christ led to the general resurrection. For this power and victory in Christ appears to be all the greater, in that a dead man could do the same things as he did when he was alive. By this fact he appeared to dissolve death, in order to redeem us. Thus Paul calls him our Lord.
Romans 1:5 — COMMENTARY ON PAUL'S EPISTLES
After the resurrection Christ was revealed as the Son of God in power. He gave grace to make sinners righteous and appointed apostles, of whom Paul says here that he is one, so that the apostleship might be granted by the grace of God's gift and not because the apostles were Jews. They received this authority from God the Father through Christ the Lord, so that as representatives of the Lord they might make his teaching acceptable by signs of power. Unbelieving Jews, who had been jealous of this power when they saw it in the Savior, were all the more tormented at seeing it admired by the masses in his servants. For power bears witness to the teaching, so that although what is preached is incredible to the world, it might be made credible by deeds. He says that the apostles have been sent to preach the faith to all nations, that they might obey and be saved, that the gift of God may appear to have been granted not only to the Jews but to all the nations, and that this is the will of God, to have pity on all in Christ and through Christ, by the preaching of his ambassadors.
Romans 1:6 — COMMENTARY ON PAUL'S EPISTLES
This is by the mission of us who are preaching the name of Christ to all the nations, among whom you too have been called, because the gift of God has been sent to all, so that when they hear that they have been called along with others, they will know that they must not act as if they are under the law, since the other nations accepted the faith of Christ without the law of Moses.
Romans 1:7 — COMMENTARY ON PAUL'S EPISTLES.131
"To all God's beloved in Rome, who are called to be saints." Although Paul is writing to the Romans, nevertheless he indicates that he is writing to those who are in the love of God. Who are these, if not those who believe rightly concerning the Son of God? These are the ones who are holy and who are said to have been called. For someone who understands incorrectly is not said to have been called, just as those who act according to the law have not rightly understood Christ and have done injury to God the Father, by doubting whether there is full salvation in Christ. Therefore they are not holy, nor are they said to have been called."Grace to you and peace from God our Father and the Lord Jesus Christ." Paul says that grace and peace are with those who believe rightly. It is grace by which sinners have been cleansed and peace by which former enemies have been reconciled to the Creator, as the Lord says: "Whatever house you enter and they receive you, say: Peace be to this house." And so as to teach that without Christ there is no peace or hope, Paul added that grace and peace are not only from God the Father but also from the Lord Jesus Christ. He says that God is our Father because of our origin, since all things are from him, and that Christ is Lord, because we have been redeemed by his blood and made children of God.
Romans 1:8 — COMMENTARY ON PAUL'S EPISTLES
After finishing his introduction, before all else Paul bears witness to his joy, as the apostle to the Gentiles, that although the Romans ruled the world, they had submitted to the Christian faith, which seemed lowly and stupid to the wise of this world. There were many things about the Romans which he could rejoice in. They were mindful of discipline and eager to do good works, more interested in doing right than in talking about it, which is not far from God's religion. Nevertheless, he says that most of all he rejoices in this, that word of their faith was circulating everywhere. For it seemed to be a wonderful thing, that the lords of the Gentiles should bow before a promise made to the Jews. Even if they did not believe correctly, nevertheless he was pleased that they had begun to worship one God in the name of Christ, and knew that they could advance further. For this reason he reveals his love for them, when he rejoices at their good start and encourages them to go on. He therefore says that he is giving thanks to God, even though they have not yet received everything, because God is the source of all things. The entire dispensation of our salvation is from God, indeed, but through Christ, not through the law or any prophet. Hence he says that he is giving thanks to God but through Christ, because the report of their faith was an encouragement to many to attribute this very thing to the providence of God through Christ. For either the others who believed rejoiced, having been strengthened by seeing their rulers and brothers established in the faith, or at least those who did not believe could easily have believed by following their example. For the lesser quickly does what he sees being done by the greater.
Romans 1:9 — COMMENTARY ON PAUL'S EPISTLES.24
In order to encourage brotherly love, Paul gives God, whom he serves, as a witness, to whom he prays on their behalf, not in keeping the law but in the gospel of his Son, i.e., not in that which Moses the servant handed down but in that which the most beloved Son taught. For the servant is as far from his Lord as the gospel is from the law, not because the law is wrong but because the gospel is better. Therefore Paul serves God in the gospel of his Son in order to show that it is God's will that men should believe in Christ."Whom I serve." How? In my spirit, says Paul, not in the circumcision made with hands, nor in new moons, nor in the sabbath or the choice of foods, but in the spirit, that is, in the mind. Because God is a spirit, it is right that he should be served in spirit or in the mind, for whoever serves him in his mind serves him in faith. This is what the Lord said to the Samaritan woman in John. … He prays without ceasing for them, remembering them in his prayers in order to sow brotherly love among them; indeed, he makes this his desire for them. For who would not love someone when he hears that that person remembers him? For if they had willingly listened to the teaching brought to them in the name of Christ by those who were not sent, how much more would they want to listen to him who they knew was an apostle and whose words were accompanied by power!
Romans 1:10 — Commentary on Romans
He shows the sense of his prayer for them; for he says that he asks God to come to the City for their benefit with the will of God, whose gift he preaches. Then the journey is at hand, if what is to be done is done with the will of God. Therefore, he prays that whatever opportunity might be given, for whatever reason, for him to come to the City; because he was busy preaching to others: thus considering a prosperous journey, if he were to come with God's will; for God's will is provident. Therefore, it is a prosperous journey to undergo the labor of the journey not in vain. He asks that God fulfill this, calling them to His grace. He speaks with eagerness of mind; for he desires them, knowing that it is beneficial for both them and himself, as he says elsewhere: What is our joy and crown? Are you not in the coming of the Lord (I Thess. II, 19)? Indeed, the fruit of the Apostle is more abundant, if he gains many. Furthermore, because it is a greater joy if the powerful of the world are converted to God, for the more serious the enemies are, the more necessary the reconciled ones are. Therefore, his desire was thus given an opportunity, so that he would be compelled to appeal to Caesar and be directed to the city of Rome for another reason, by the will of God; in order to fulfill the purpose of his desire. Finally, after the shipwreck, the Lord stood by and said: Do not be afraid, Paul, for as you have testified about me in Jerusalem, so you must also testify in Rome (Acts 27:24).
Romans 1:11 — COMMENTARY ON PAUL'S EPISTLES
This confirmation requires three persons: God, as helper; the apostle as minister and the people as receiver. Thus he now shows the will of his desire and what his wish for them is. For when he says: "that I might impart some spiritual gift to you," he means that the Romans have followed carnal ideas, because in the name of Christ they have not followed what Christ taught but those things which had been handed down to them by the Jews. But he wants to come to them as quickly as possible in order to take them beyond that tradition and bestow on them a spiritual gift, that he might win them for God, making them partakers of spiritual grace, that they might be perfect in faith and behavior. From this we learn that he had not praised the content of their faith in the preceding verses but their readiness and devotion to Christ. For calling themselves Christians, they acted just as if they were under the law, as that had been handed down to them. For the mercy of God had been given for this reason, that they should cease from the works of the law, as I have often said, because God, taking pity on our weakness, decreed that the human race would be saved by faith alone, along with the natural law.When he admonishes them in writing and draws them away from carnal thoughts, when he says that his presence is necessary in order to impart a spiritual grace to them, what does this mean? Isn't what he writes also spiritual? He does not want his teaching to be applied in a way he does not intend, for that is what happens with heretics. So he desires to be present with them and pass on to them the gospel teaching in the precise sense in which he writes it, lest by the authority of his letter their error should be confirmed and not removed. If he were with them he would be able to convince them by power, if words failed to persuade them.
Romans 1:12 — COMMENTARY ON PAUL'S EPISTLES
Paul says that he will be comforted with them insofar as they come to understand spiritual things. Even while he may rejoice in their faith, he nevertheless grieves insofar as they have not received the faith rightly. The apostle was the type to grieve for the faults of others as if they were his own. "And we are comforted by this," he says, "by one and the same faith." In this way the act of comforting is seamless. For it is by the unity of faith that they are brought to maturity in Christ. By this means the ministry of spiritual grace is given through the apostle's preaching of the gospel and produces its own fruit.
Romans 1:13 — COMMENTARY ON PAUL'S EPISTLES
Paul here indicates his plan and intention, which he does not doubt that they already know from those brothers who had come to Rome from Jerusalem or the neighboring cities for some reason, perhaps because of their religion, or from Aquila and Priscilla, who would have told the Romans of Paul's intention. As he had often wanted to come but had been prevented, it came about that he wrote them a letter, lest they continue in their unwholesome habits for too long to be easily corrected. He calls them brothers not only because they had been born again but also because there were among them some who believed rightly, however few they may have been. Incidentally, this is why he says that they are "called to be saints." What does it mean to be called to be saints? If they are already saints, how can they be called to be sanctified? This belongs to the foreknowledge of God, because God knows those who will be saints, for those who are already with him are saints and remain called forever. Yet Paul says that he has been prevented up to the time the epistle was written. He was being prevented by God, who could foresee that the Romans were still unprepared. So God sent the apostle to other cities more prepared to receive the truth.While acting in the name of the Savior, they were still prevented by their negligence from being as yet worthy to learn spiritual things. Paul did not say that he was prevented for no reason. He wanted them to know why he was delayed. He urged them to get ready, so that when they heard that a spiritual grace was to be given to them they would make themselves ready to receive it. Paul declares that he wants to come to them for their common good, so that they might receive the saving grace of the Spirit, having a reasoned profession of their faith, and that he might have some fruit of his ministry from God, having provoked them to the right faith by the example of the other Gentiles. For one who sees others responding in faith will be more eager to receive it.
Romans 1:14 — COMMENTARY ON PAUL'S EPISTLES.5
Paul says that he is under obligation to those whom he names, because he was sent for the purpose of preaching to everyone. For this reason he states that they are all under obligation to believe in God the Creator, from whom and through whom are all things, for obligation and honor form part of the salvation of the believer. He wrote Greeks instead of Gentiles," but this includes those who are called Romans, whether by birth or by adoption, and barbarians, who are those who are not Romans, whose race is inimical, and who are not Gentiles. He speaks of those who are wise, because they are learned in worldly sciences and are called wise in the world whether they are stargazers, geometers, mathematicians, grammarians, orators or musicians. Paul shows that none of these things is of any advantage, nor are these people truly wise, unless they believe in Christ. He calls them fools, because in their simplicity they lack knowledge of spiritual things. He testifies that he has been sent to preach to them all. But he says nothing about the Jews, because he is the teacher of the Gentiles. And this is why he says that he is under obligation, because he has accepted this teaching in order to pass it on, and in passing it on, to acquire it himself.
Romans 1:15 — COMMENTARY ON PAUL'S EPISTLES
Paul understood himself to be sent to preach to all nations. Yet he was especially eager to impart the gospel of the grace of God to the Romans, the capital and seat of the empire. For it would be to the benefit and peace of the members if the head were not uncertain. Therefore he opts for the peace of the Romans, that Satan might not get too involved with them, and that he might have even richer fruits of his labor.
Romans 1:16 — COMMENTARY ON PAUL'S EPISTLES
For power backed up the teaching of the apostles, so that if what they preached seemed incredible, signs and wonders performed by the apostles were a testimony that they should not be ashamed of what was said to them, because there was so much power in it. For there is no doubt that words must give way before power. Insofar as the Romans' preaching was not backed up by signs, it was without the power of God. Paul is not ashamed of the gospel of God, but the implication is that some whom he is addressing may be ashamed of it. Perhaps what had been handed on to them had come into disrepute, because it had never been confirmed by any testimony and hence had become loosened from apostolic teaching. It is the power of God which calls persons to faith and which gives salvation to all who believe, because it remits sins and justifies, so that one who has been marked with the mystery of the cross cannot be bound by the second death. For the preaching of the cross of Christ is a sign that death has been expelled, as the apostle John says: "The reason the Son of God appeared was to destroy the works of the devil." Thus no believer is bound by death, since he has a sign that death has been conquered."To the Jew first and also to the Greek." This means to him who is of the race of Abraham and to him who is from the Gentiles. By Greek Paul means Gentile, and by Jew he means a descendant of Abraham. For these began to be called Jews only in the time of Judas Maccabaeus, who in a time of destruction resisted the sacrileges of the Gentiles and by trusting in God rallied the nation and defended his people. He was of the sons of Aaron. Therefore, although Paul puts the Jews first because of their ancestors, nevertheless he says that they must also accept the gift of the gospel in the same way as the Gentiles.
Romans 1:17 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because the righteousness of God is revealed in the one who believes, whether Jew or Greek. He calls it "the righteousness of God" because God freely justifies the ungodly by faith, without the works of the law, just as he says elsewhere: "That I may be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith." He says that this same righteousness is revealed in the gospel when God grants faith to man, through which he may be justified.The truth and righteousness of God are revealed in this, when a man believes and confesses. The righteousness is of God because what he promised, he gave. Therefore, whoever believes that he has received what God promised through his prophets proves that God is just and is a witness of his righteousness. "Through faith for faith." What does this mean, except that the faith of God is in him because he promised, and the faith of man is in him because he believes the one who promises, so that through the faith of the God who promises the righteousness of God might be revealed in the faith of the man who believes? For to the believer God appears to be just, but to the unbeliever he appears to be unjust. Anyone who does not believe that God has given what he promised denies that God is truthful. This is said against the Jews, who deny that Christ is the one whom God promised. "As it is written: 'He who through faith is righteous shall live.' " Paul now moves over to the example of the prophet Habakkuk in order to declare that in the past it was revealed that a just man lives by faith and not by the law, i.e., that a man is not justified before God by the law but by faith.
Romans 1:18 — COMMENTARY ON PAUL'S EPISTLES
Just as the righteousness of God is revealed in the one who believes, as I recalled earlier, so ungodliness and unrighteousness are revealed in the one who does not believe. From the very structure of heaven it appears that God is angry with them. For this reason he made the stars so beautiful that from them he might be known as their great and wonderful Creator, and alone be adored. It is written in the eighteenth psalm: "The heavens declare the glory of God, and the firmament shows his handiwork," and so the human race is made guilty by the natural law. For men could learn this by the law of nature, with the structure of the world bearing witness that God its author ought alone to be loved, which Moses put down in writing. But they became ungodly, not worshiping the Creator, and so unrighteousness appeared in them, in that seeing they suppressed the truth, not confessing the one God.
Romans 1:19 — COMMENTARY ON PAUL'S EPISTLES
The knowledge of God is plain from the structure of the world. For God, who by nature is invisible, may be known even from things which are visible. For his work is made in such a way that it reveals its Maker by its very visibility, so that what is concealed may be known by looking at what is revealed. This is revealed so that everyone might believe that he is God, who made this cosmos, which is impossible for anyone else to do.
Romans 1:20 — COMMENTARY ON PAUL'S EPISTLES
Paul here repeats the same thing in order to teach even more absolutely that, although the power and majesty of God cannot by themselves be seen by the eyes of the creature, they may be known by the work of the structure of the world. In this way he indicts those who lived without law, whether natural or Mosaic. For by the habit of sinning they broke the law of nature, wiping out any memory of him. But they did not want to accept the law, which had been given for their reformation, and thus were doubly condemned.His power and deity are eternal, so that they are without excuse. So that ungodliness might in no way be excused, Paul added that the power of God and his eternal divinity were known by men, who were prevented by some foolishness from honoring God, who they knew existed and provided for their welfare.
Romans 1:21 — COMMENTARY ON PAUL'S EPISTLES
They were so far from being ignorant that they confessed that there was a single principle from which all things heavenly, earthly and infernal derived their origin, and that there was only one being who decreed what properties and duties would belong to everything by nature. Yet knowing this they did not give thanks. Paul is speaking of the ancients in order to correct his contemporaries and future generations.Truly this is futility, that knowing the truth they decided to worship something else which they knew was not true, so that hiding from God they might worship idols. A cloud of error covered their hearts. Although they should have honored the Creator all the more from the beautiful things which he made, they clung to what they had, saying that the things which they could see were sufficient for their salvation.
Romans 1:22 — COMMENTARY ON PAUL'S EPISTLES
They imagined that they were wise because they thought they had explored the natural sciences, investigating the courses of the stars and the quantities of the elements, while rejecting the God who made them. Therefore they are fools, for if these things are worthy of praise, how much more is their Creator!
Romans 1:23 — COMMENTARY ON PAUL'S EPISTLES
So blinded were their hearts that they altered the majesty of the invisible God, which they knew from the things which he had made, not into men but, what is worse and is an inexcusable offense, into the image of men, so that the form of a corruptible man was called a god by them, i.e., a depiction of a man. Moreover, they did not dare honor living people with this name but elevated the images of dead men to the glory of God! What great idiocy, what great stupidity, in that they knew they were calling them to their damnation, among whom an image was more powerful than the truth, and the dead were mightier than the living! Turning away from the living God they preferred dead men, among whose number they found themselves.They so diminished the majesty and glory of God that they gave the title of "god" to the images of things which were small and tiny. For the Babylonians were the first to deify a notion of Bel, who was portrayed as a dead man, who supposedly had once been one of their kings. They also worshiped the dragon serpent, which Daniel the man of God killed and of which they had an image. The Egyptians also worshiped a quadruped which they called Apis and which was in the form of a bull. Jeroboam copied this evil by setting up calves in Samaria, to which the Jews were expected to offer sacrifices. … By doing this, those who knew the invisible God did not honor him. They were unable to be wise in the things which are visible. For one who has problems with the big things will not be wise in the little things either.
Romans 1:24 — COMMENTARY ON PAUL'S EPISTLES
Paul says that because the Gentiles had deified relics and images of things, so as to dishonor the Creator God, they were given over to illusions. They were given over, not so that they could do what they did not want to do, but so that they could carry out exactly what they desired. And this is the goodness of God.To "hand over" means to permit, not to encourage or to force, so that they were helped by the devil to carry out in practice the things which they conceived in their lusts. For they never thought of doing anything good. Therefore they were handed over to uncleanness that they might willingly damage each other's bodies with abuse. For even now there are men of this type who are said to dishonor each other's bodies. When the thought of the mind is wrong, the bodies are said to be dishonored. Is not a stain on the body a sign of sin in the soul? When the body is contaminated, nobody doubts that there is sin in the soul.
Romans 1:25 — COMMENTARY ON PAUL'S EPISTLES
They changed the truth about God into a lie. They gave the name of the true God to these things, which are false gods. Ignoring what rocks and wood and other metals really are, they attriubuted to them something which does not belong to them. The truth of God is turned into a lie when a rock is called God. This fact drove out the God who is true, and since true and false shared a common name, it was easy for the true God to be regarded as false. This is what it means to change what is true into falsehood. For those things were not called rock or wood, but God. This is to worship the creature rather than the Creator, which is what they did. They did not deny God but worshiped a creature as God. In order to justify this, they gave these things the honor due to God, so that their worship rendered dishonor to God. For that reason he hastened to punish them, because although they knew God, they did not honor him "who is blessed for ever. Amen." This is true!
Romans 1:26 — COMMENTARY ON PAUL'S EPISTLES
Paul tells us that these things came about, that a woman should lust after another woman, because God was angry at the human race because of its idolatry. Those who interpret this differently do not understand the force of the argument. For what is it to change the use of nature into a use which is contrary to nature, if not to take away the former and adopt the latter, so that the same part of the body should be used by each of the sexes in a way for which it was not intended? Therefore, if this is the part of the body which they think it is, how could they have changed the natural use of it if they had not had this use given to them by nature? This is why he said earlier that they had been handed over to uncleanness, even though he did not explain in detail what he meant by that. Romans 1:27 — COMMENTARY ON PAUL'S EPISTLES. It is clear that, because they changed the truth of God into a lie, they changed the natural use (of sexuality) into that use by which they were dishonored and were condemned to the second death. For since Satan cannot make another law, having no power to do so, it must be said that they changed to another order and by doing things which were not allowed, fell into sin.Paul says that the due penalty comes from contempt of God, and that it is wickedness and obscenity. For this is the prime cause of sin. What is worse, what is more harmful than that sin which deceives even the devil and binds man to death?
Romans 1:28 — COMMENTARY ON PAUL'S EPISTLES
Because of the error of idolatry they were handed over to doing evil things with each other, as has already been said. And because they thought they could get away with it and that God would look the other way, and were therefore prone to neglect what they were doing, Paul adds here that they were more and more reduced to idiocy and became ever readier to tolerate all kinds of evils, to the point that they imagined that God would never avenge things which no one doubted were offensive to humanity as well. He now lists all the evils that were added to these, so that if they should be converted to normal reason, they might recognize that these evils befell them because of God's wrath.
Romans 1:29 — COMMENTARY ON PAUL'S EPISTLES
Paul put wickedness at the head of the list, because he thought that evil and covetousness depended on it. He then added malice, from which flows envy, murder, strife and deceit. After this he put malignity, which generates gossip and slander.
Romans 1:30 — COMMENTARY ON PAUL'S EPISTLES
Because these things were displeasing to God, Paul says that they were hateful to God, and because they are also displeasing to men, he adds that they are insolent, haughty, boastful and inventors of evil, not just followers of it. For, becoming true imitators of their father the devil, they invented the evil of idolatry, through which all the vices in the world originated, as well as the greatest perdition. For the devil, whom Scripture says was a sinner from the beginning, although he gloried in his tyrannical presumption, never dared go so far as to call himself God. For among other things he says to God: "All these things have been given to me," not: "All these things are from me." In the book of Job the devil asks for power to be given to him, and in the prophet Zechariah he thinks that he can contradict the priest but does not claim power for himself. For this reason the idolaters are even worse, because they proclaim the divinity not only of the elements but also of imaginary things.They were seized with such insolence that they did not even acknowledge their parents, who had given them birth! They rejoiced in their children but despised those by whom they had come into being.
Romans 1:31 — COMMENTARY ON PAUL'S EPISTLES
They were foolish and faithless and had no feelings either for God or for men. That is why they were heartless and ruthless. For someone who is cruel to his own family will be that much more cruel to others!
Romans 1:32 — COMMENTARY ON PAUL'S EPISTLES
Those who knew by the law of nature that God requires righteousness realized that these things were displeasing to God, but they did not want to think about it, because those who do such things are worthy of death, and not only those who do them but those who allow them to be done, for consent is participation. Their wickedness is double, for those who do such things but prevent others are not so bad, because they realize that these things are evil and do not justify them. But the worst people are those who do these things and approve of others doing them as well, not fearing God but desiring the increase of evil. They do not seek to justify them either, but in their case it is because they want to persuade people that there is nothing wrong in doing them.
Romans 2:1 — COMMENTARY ON PAUL'S EPISTLES
Paul shows that the man who does evil and consents to others who do it is deserving of death, lest perhaps the one who does it and pretends not to approve of others who do it … might think he can be excused, because he can conceal his sin for a time.… It is not right to give in to someone who pretends to be better when in fact he is worse. Such a person appears to escape notice and to be worthy of honor, but in fact he will be punished.
Romans 2:2 — COMMENTARY ON PAUL'S EPISTLES
This means that we are not unaware that God will judge these people in truth, for we judge them ourselves. If what they do is displeasing to us, how much more will it be so to God, who is truly just and efficient in carrying out his work.… Paul is instilling fear, so that although the ungodly say that God does not care, in fact he will judge the wicked and most severely render to each one according to his deserts, not sparing any.
Romans 2:3 — COMMENTARY ON PAUL'S EPISTLES
Paul does not want them to hope that they can be pardoned, since that would be unjust, when they have been given the ability to judge evil and wrongdoing and to avoid it. If they cannot manage to avoid it in this life, they will not be able to escape the judgment of God in the future. For God, with whom there is neither flattery nor respect of persons, will judge them on his own authority.If someone thinks he ought to be immune from such punishment, let him say so. But if it is right that he should not escape, let him trust that God will judge and judge rightly, and that God, the Creator of the world, will offer proper attention and care to his creation. If God had made the world and then neglected it, he would be called a bad Creator, because he would be demonstrating by his neglect that what he had made was not good. But since it cannot be denied that God made good things—for it is unworthy and impossible for one who is good to make evil things—it is necessary to say that he is concerned about them. It would be a crime and a reproach to him if he were to neglect the good things which he had made. Life itself is governed by his servants the natural elements, who act according to his pleasure and plan, as the Lord himself says: "he makes his sun rise on the evil and on the good and sends rain on the just and on the unjust." Therefore, if he does all that, will he not take care to look after what he has made, so as to reward those who love him and condemn those who reject him?
Romans 2:4 — COMMENTARY ON PAUL'S EPISTLES
Paul says this so that no one should think that he has escaped, just because God's goodness has allowed him to go on sinning. Nor should anyone think that God's patience is to be despised, as if he did not care about human affairs, but rather understand that God conceals himself, because his judgment is not promised in this life. It is for the future, so that in the next life the man who did not believe that God is a judge will repent. For in order to reveal the terror of future judgment and that his patience should not be despised, God said: "I have been silent. But shall I be silent for ever?" Thus the man who has been punished and has not repented will repent when he sees the future judgment of God, which he has spurned. Then he who thought that the longsuffering of God's goodness was something to laugh at will not hesitate to beg for mercy.
Romans 2:5 — COMMENTARY ON PAUL'S EPISTLES
The one who hopes he can get away with his sins not only remains unconvertible and intractable but in addition sins more seriously still, sure that there will be no future judgment. He has an impenitent heart, unaware that he is storing up wrath for himself on the day of wrath.
Romans 2:6 — COMMENTARY ON PAUL'S EPISTLES
Such a person must be punished more severely, even to the point of being tortured in eternal fire, because despite a long stay of execution, not only did he not want to change, but he increased his sinning, adding to his contempt for God. The day of wrath is for sinners, because it is the day on which they will be punished. Therefore the wrath is on those who receive punishment on the day when the just judgment of God is revealed. For it will be revealed and made known, even though it continues to be denied as long as it is in the future.
Romans 2:7 — COMMENTARY ON PAUL'S EPISTLES
Now Paul predicts the just judgment of God, as he has declared it will be for the good; that is to say, for those who, recognizing that the patience of God is designed partly for concealment and partly for greater revenge on those who do not correct themselves, repent of their previous works and live rightly, armed with confidence in their faith in God that they will not have to wait long before receiving their promised reward of eternal life. For God will give them glory and honor. And to avoid invidious comparisons with this life, where there is another kind of glory and honor, Paul added "immortality," so that people would realize that the glory and honor which they will obtain will be of a different order altogether.… For in this life honor and glory are frequently lost, for the one who gives them, what he gives and the one who receives them are all mortal. But on the day of God's judgment honor and glory will be given to the immortal so that they will be eternal. For this same substance will be glorified by a certain change of properties. Therefore, those who seek eternal life are not merely those who believe correctly but those who live correctly as well.
Romans 2:8 — COMMENTARY ON PAUL'S EPISTLES
Those who doubt that there will be a future judgment of God through Christ, and who for that reason despise his patience, do all they can to discredit it as being true and certain. For they believe in wickedness. It is wickedness to deny what God has foretold. Paul mentions three things which are fitting punishments for unbelief—wrath, fury and tribulation. The locus of wrath is not in the one who judges but in the one who is judged. God is said to get angry and to take vengeance, but in reality the nature of God transcends such passions. But this is said so that we should believe that God judges sin and that he will finally take revenge. So Paul adds "and fury." This means that God will seek vengeance, adding to his anger in response to the injury which has been done to him.
Romans 2:9 — COMMENTARY ON PAUL'S EPISTLES
"Tribulation" refers to the punishment which the condemned sinner will suffer. Evil is not just a matter of deeds but of unbelief as well.… Paul always puts the Jew first, whether he is to be praised or blamed, because of his privileged ancestry. If he believes he will be all the more honored because of Abraham, but if he doubts he will be treated all the worse, because he has rejected the gift promised to his forefathers.
Romans 2:10 — COMMENTARY ON PAUL'S EPISTLES
Just as Paul mentioned three woes for unbelievers, so now he mentions three benefits for believers: genuine honor as sons of God, unchanging glory and peace. Those who live rightly may be quiet in the future, undisturbed by any commotion. For everyone who keeps himself from wrongdoing has a judge who will be favorable to him.
Romans 2:11 — COMMENTARY ON PAUL'S EPISTLES
Paul shows that neither Jews nor Greeks will be rejected by God if they believe in Christ, but that both are justified by faith. Likewise, he says that those who do not believe are equally guilty, since circumcision without faith is worthless but uncircumcision with faith is acceptable. For God does not stick to any privilege of race, so as to accept unbelief on account of ancestors and reject believers because of the unworthiness of their parents. Rather he rewards or condemns each one on his own merits.
Romans 2:12 — COMMENTARY ON PAUL'S EPISTLES
How can someone sin without the law, when Paul says that everyone is subject to the law of nature? By "law" he means the law of Moses, to which the Jews are bound although they do not believe. The Gentiles are also under the judgment of the natural law, but only insofar as they have chosen not to attach themselves to it. Thus the Gentile unbelievers are doubly in trouble, because they have neither assented to the law given through Moses, nor have they received the grace of Christ. Therefore it is quite right that they should perish. So just as the person who sins without the law will perish, so also the one who has kept the law without knowing it will be justified. For the keeper of the law maintains his righteousness by nature. For if the law is given not for the righteous but for the unrighteous, whoever does not sin is a friend of the law. For him faith alone is the way by which he is made perfect. For others mere avoidance of evil will not gain them any advantage with God unless they also believe in God, so that they may be righteous on both counts. For the one righteousness is temporal; the other is eternal.The Gentiles even if they keep the natural law will perish if they do not accept the faith of Christ. For it is a greater thing to confess faith in the one Lord, since God is one, than it is to avoid sinning (for the first of these has to do with God, the second with us). The Jews who live under the law will be accused and judged by the law, insofar as they have not accepted the Christ promised to them in the law. And if you wonder about this, the fate of the Jews will be worse than that of the Gentiles, for it is worse to lose what was promised than not to receive what was not hoped for in the first place. The unbelieving Gentile has not entered the kingdom of God, but the unbelieving Jew has been removed from it.
Romans 2:13 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because those who hear the law are not justified unless they believe in Christ, whom the law itself has promised. This is what it means to keep the law. For how does someone who does not believe the law keep it, when he does not receive the One to whom the law bears witness? But the one who appears not to be under the law because he is uncircumcised in his flesh, if he believes in Christ, may be said to have kept the law. And he who says he is in the law, i.e., the Jew, because what is said in the law does not penetrate to his mind, is not a doer of the law but a hearer only, for he does not believe in the Christ who is written about in the law, as Philip said to Nathanael: "We have found him of whom Moses in the law and also the prophets wrote."
Romans 2:14 — COMMENTARY ON PAUL'S EPISTLES
Paul calls the Gentiles Christians because he is the teacher of the Gentiles, as he says elsewhere: "For I speak to you Gentiles." These people are uncircumcised and do not keep new moons or the sabbath or the law of foods, yet under the guidance of nature they believe in God and in Christ, i.e., in the Father and the Son. To keep the law is to acknowledge the God who gives the law. This is the first part of wisdom: to stand in awe of God the Father, from whom all things come, and the Lord Jesus his Son, through whom all things come. Therefore nature itself acknowledges its Creator by its own judgment, not by the law but by reason, for the creature recognizes its Maker in itself.
Romans 2:15 — COMMENTARY ON PAUL'S EPISTLES
The meaning here is that those who believe under the guidance of nature do the work of the law not through the letter but through their conscience. For the work of the law is faith, which, although it is fully revealed in the Word of God, also shows itself to be a law for the natural judgment. Faith goes beyond what the law commands. Faith trusts in Christ. These people believe because of the inner witness of their conscience, because they know in their conscience that what they believe is right. It is not disjunctive for the creature to believe and worship his Creator, nor is it absurd for the servant to recognize his Lord.Unbelieving Gentiles will be judged first of all by other believing Gentiles, just as the Lord said that his disciples would judge the unbelieving Jews: "They themselves will be your judges." The unbelief of the Jews will be judged by the faith of the apostles who, although Jews themselves, believed in Christ while the rest of their people rejected him. Similarly the Gentiles will be accused by their own thoughts if, touched by the faith and power of the Creator, they refuse to believe. But if because of some foolishness a man does not think to believe the words or deeds of the Lord, his conscience will defend him on the day of judgment, because he did not think that he was obliged to believe. He will be judged not as an intentional malefactor but as one who was merely ignorant.… It is Christians to whom Paul is referring when he speaks of accusing and excusing on the day of judgment. Those who differ from the true church, either because they think differently about Christ or because they disagree about the meaning of the Bible in the tradition of the church (e.g., Montanists, Novatianists, Donatists and other heretics) will be accused by their own thoughts on the day of judgment. Likewise one who recognizes that the Christian faith is true but refuses to follow it so as not to appear that he has been corrected and who is ashamed to depart from what he has so long held will be accused by his own thoughts on the day of judgment.
Romans 2:16 — COMMENTARY ON PAUL'S EPISTLES
There are two thoughughts inside a man which will accuse each other—the good and the evil. The good accuses the evil because it has denied the truth. The evil accuses the good because it has not done what it knows to be right. One who knows that the church is good and true but persists in heresy or schism will be judged guilty. Other thoughts will excuse, insofar as one has done what is expedient to do. He will say inwardly: "In my mind I have always thought it expedient to do what I have done. This was my faith." He will have a better case, even though he will still have to be corrected, because his conscience will not accuse him on the day of judgment. This is how the secret things of men will be judged by Jesus Christ our Lord on the day of judgment.
Romans 2:17 — COMMENTARY ON PAUL'S EPISTLES
They are called Jews because it was their ancestral right to be called Israelites. Nevertheless, if we wish to understand everything which is relevant to the case, we must note that the name Jew had three different meanings. First, it meant the children of Abraham, who because of his faith was made the father of many nations. Then it refers to Jacob, who because of his increasing faith was called Israel, for the dignity which began with the father was honored in the sons. Third, they are called Jews not so much because of Judah as because of Christ, who was born of Judah according to the flesh, since in Judah it was made known that he would be in Christ. For it is said: "Judah will be your master," and: "Judah, your brothers praise you." This praise was given not to Judah as such but to Christ, whom nowadays all those whom he deigns to call his brethren praise.… The Jews themselves do not understand the meaning of their name and claim that it refers to the human Judah.
Romans 2:18 — COMMENTARY ON PAUL'S EPISTLES
It is hardly surprising that a Jew should believe, since he has been taught to do so by the law. It is indeed dangerous for him not to believe if he has the law as his guide.
Romans 2:20 — COMMENTARY ON PAUL'S EPISTLES
These things are true, because this is the task of the law: to teach the ignorant, to subject the wicked to God, to provoke those who by the worship of idols are ungodly to trust in a better hope by the promise which is given through the law. The teacher of the law is right to glory in these things, because he is teaching the form of truth. But if the teacher does not accept the Expected One whom the law has promised, he glories in vain in the law, to which he is doing harm as long as he rejects the Christ who is promised in the law. In that case he is no more learned than the fools, nor is he a teacher of children, nor is he a light to those who are in the darkness, but rather he is leading all of these into perdition.
Romans 2:21 — COMMENTARY ON PAUL'S EPISTLES
This means: "You who complain about the Gentiles because they are without the law and God are accusing yourself, because you do not believe in the Christ promised by the law but find this belief in those you are complaining about." The Jew does what he preaches should not be done. For by denying the Christ promised to us in the law, he removes faith by false interpretation and thus does what he preaches against.
Romans 2:22 — COMMENTARY ON PAUL'S EPISTLES
The Jew adulterates the law by removing the truth of Christ from it and putting lies in his place. In another of his epistles Paul writes: "They are adulterers of God's Word." A man is sacrilegious when he denies Christ, whom the law and the prophets call God. Did the Jews ever say, "Thou art God and we did not know it" of God the Father, when the entire law proclaims the authority of God the Father, by whom all things are made? But when the Son of God appeared, what he was was hidden and not revealed until after the resurrection. It was then that it was said of him: "Thou art God and we did not know it."
Romans 2:23 — COMMENTARY ON PAUL'S EPISTLES
The breaker of the law is the one who overlooks the meaning of the law, which speaks of the incarnation and divinity of Christ, and dishonors God by not accepting the testimony which he gave concerning his Son. For the Father said: "This is my beloved Son."
Romans 2:24 — COMMENTARY ON PAUL'S EPISTLES
Isaiah the prophet said this because God's name was being blasphemed among the Gentiles when the Jews, by their misdeeds, did not observe the things which were handed down to them but instead gave glory to idols.… So also at the time of the apostles, God's name was being blasphemed in Christ, because the Jews, by denying that Christ was God, were blaspheming the Father also, as the Lord said: "Whoever receives me does not receive me, but him who sent me." Therefore God was blasphemed among the Gentiles because when they believed in Christ the Jews tried to persuade them not to call Christ "God."
Romans 2:25 — COMMENTARY ON PAUL'S EPISTLES
An opponent might say: "If circumcision is of value, why was it stopped?" It is only of value if you keep the law. Circumcision may be retained therefore, but if it is to be of any value the law must be observed. So why did Paul prohibit what he shows to be of value if the law is observed?Paul answers by saying that if the law is not kept, the Jew effectively becomes a Gentile.… But to keep the law is to believe in Christ, who was promised to Abraham. Those who are justified by faith have their own merit and are included in the honor shown to the patriarchs. For every mention of salvation in the law refers to Christ. Therefore the man who believes in Christ is the man who keeps the law. But if he does not believe then he is a transgressor of the law because he has not accepted Christ … and it is no advantage for him to be called a son of Abraham.
Romans 2:26 — COMMENTARY ON PAUL'S EPISTLES
Faith in Christ is the righteousness of the law.… From this it is clear that if a Gentile believes in Christ he becomes a son of Abraham, who is the father of faith.
Romans 2:27 — COMMENTARY ON PAUL'S EPISTLES
The Gentile who believes under the guidance of nature condemns the Jew, to whom Christ was promised through the law and who refused to believe in him when he came. For as much as the Gentile is being prepared for glory for having known the Creator of nature by nature alone, so the Jew deserves to be punished all the more because he did not know Christ the Creator, either by nature or by the law.
Romans 2:29 — COMMENTARY ON PAUL'S EPISTLES
It is clear why Paul denies that the circumcision of the flesh has any merit with God. For Abraham was not justified because he was circumcised; rather, he was justified because he believed, and afterward he was circumcised. It is the circumcision of the heart which is praiseworthy before God. To circumcise the heart means to cut out error and recognize the Creator. And because the circumcision of the heart was to come in the future, first Moses said: "Circumcise the hardness of your heart," and Jeremiah also: "Circumcise the foreskin of your heart." He said this to Jews who were following idols. For there is a veil over the heart which the one who is converted to God circumcises, because faith removes the cloud of error and grants those who are perfect knowledge of God in the mystery of the Trinity, which was unknown in earlier times. The praise of this circumcision is from God but is hidden to men, for it is the merit of the heart which God looks for, not that of the flesh. But the praise of the Jews is from men, for they glory in the circumcision of the flesh, which comes from their ancestors.
Romans 3:2 — COMMENTARY ON PAUL'S EPISTLES
Although Paul says that there are many things which pertain to the honor and merit of the seed of Abraham, he records only one of them openly, because it is their greatest boast: They were judged worthy to receive the law, by which they learned to distinguish right from wrong. Only after that was it possible for the value of other things to be understood. But as far as the Jews according to the flesh are concerned (that is, the unbelievers among them), Paul shows that the witness of their race is of no advantage to them. But so as not to appear to be treating them all, including the believers among them, badly, he teaches that the law is very useful to Jewish believers, because they are children of Abraham.For it was to them that the oracles of God were entrusted. It is by the merits of their ancestors that they received the law and were called God's people.… Egypt was hit by different plagues because of the wrongs which it did to them. They dined on heavenly manna; they were a terror to all nations, as Rahab the harlot bore witness. Moreover, it was to them that Christ the Savior was promised for their sanctification. Therefore Paul says that in many ways it was useful to the Jews, because they were the children of Abraham and came before the Gentiles.
Romans 3:3 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because it was not foreordained that believing Jews would not be thought worthy of receiving what God had promised just because the others were unbelieving, for the promise was such that the gift of grace would be given to those who believed.Therefore God is not put out because of the unbelief of the Jews and will grant eternal life to their believers, which he promised would be given to those who believed in Christ. Those who did not believe excluded themselves from consideration without doing the rest any injury. Having said this, Paul commends Jewish believers, because it was not their fault that many of their kinsmen refused to believe.
Romans 3:4 — COMMENTARY ON PAUL'S EPISTLES
Because God is true, he gives what he has promised. To fail is human, for the times and the foolishness of nature make man unstable in that he does not have foreknowledge. But God, for whom there is no future, remains unchanging, as he says: "I the Lord do not change." Therefore Paul says that all men are liars, and this is true. For nature is fallible and is not unreasonably called a liar. It may be a liar intentionally or accidentally, but we must not expect God to be like that, for he is perfect and full of good will and will accomplish what he has promised. He even confirms this by the prophetic oracle: "Thou art justified in thy sentence and blameless in thy judgment."
Romans 3:5 — COMMENTARY ON PAUL'S EPISTLES
David had sinned in the case of Uriah the Hittite. Because he knew that the promise would not be given to sinners, he pleaded that the righteousness of the words of God might overrule the judgment which said that the promise should not be given to sinners and that it might sanctify the penitent in order to give him what God had promised he would give to the righteous. To this Paul adds that … if God is justified because we are sinners, it would be wrong of him to pardon us on that account. If it can really be said that our wickedness is of some advantage to God, then there is some measure of truth in this reasoning. But it is dangerous to speak like that. God is not unjust if he judges, because our unrighteousness is of no benefit to him. It is not as if he would somehow be justified by our sins or as if he would somehow rejoice at our sins, by which he alone would then appear to be righteous.This way of thinking suits men but not God, because it does not happen that God should ever be unjust, only man. Nor does our unrighteousness make God righteous if he gives to us sinners what he promised to the saints, for although we are sinners, we are reformed by repentance so that it is not as sinners but as those who have been cleansed that we are readied to receive the promise.
Romans 3:6 — COMMENTARY ON PAUL'S EPISTLES
It is true that it would not have been just if God had judged the world if its sins were of some benefit to him, so that whenever sinners received forgiveness at his nod, God would appear to be good. Then if they had not sinned, according to this reasoning, he would not appear to be righteous. For if they had not sinned there would be nothing to forgive, and God would not be good. But this kind of thinking is absurd!
Romans 3:8 — COMMENTARY ON PAUL'S EPISTLES
This is why the apostle asked himself this question. The matter was raised by opponents, as if this were the meaning of the preaching of the forgiveness of sins—that they should do evil and good would come of it. That is, they should sin so that by forgiving their sins God should appear to be good, according to what has just been said above. Paul calls this blasphemy and rejects it as a bad interpretation of God's teaching. Faith is not meant to encourage people to sin by preaching that God will ultimately be vindicated. Rather, it gives sinners a remedy so that having recovered their health they may live under the law of God and not sin again.
Romans 3:9 — COMMENTARY ON PAUL'S EPISTLES
Paul is saying: "Why go on talking like this? For we have shown by the examples given that all, Jews and Gentiles alike, are guilty and that the law is being pursued in vain." For Paul first showed that the Gentiles are guilty according to the law of nature and also because they did not accept the law of Moses, for which reason their case is very dire indeed. Then he showed that the Jews were also guilty. While they appeared to be living under God's law and defended their privilege by the merit of their ancestors, they in fact brought the grace of God into disrepute because they rejected the promise made to their ancestors.
Romans 3:10 — COMMENTARY ON PAUL'S EPISTLES
From unrighteousness Paul goes on to list their evil deeds and even adds some worse ones, in order to show that there was no hope for them unless they cried out for the mercy of Christ, who forgives sins.
Romans 3:11 — COMMENTARY ON PAUL'S EPISTLES
Seek God. Do not be like Asa the king of Judah, who after receiving many blessings from God fell so far that when he suffered lameness in his feet he would not seek God even though there was a prophet present.
Romans 3:12 — COMMENTARY ON PAUL'S EPISTLES
No one doubts that those who do not look to God for help are inclined to seek help from vain things, and vanity is an idol. Thus they become useless. Once that happens they cannot do good either, for those who have already fallen just go from bad to worse.
Romans 3:13 — COMMENTARY ON PAUL'S EPISTLES
Already chained to evil, they wanted if possible to devour the good, so that just as a sepulchre is open to receive corpses, so their throat is open to devour the good.… The words of men are like tiny mice. They speak in order to deceive, and just as poison flows from the lips of a serpent, so trickery and deceit flow from their lips.
Romans 3:14 — COMMENTARY ON PAUL'S EPISTLES
It is clear and obvious that evil people are always throwing curses and bitterness at the good in an attempt to harm and distract them.
Romans 3:15 — COMMENTARY ON PAUL'S EPISTLES
Scripture says this about the murder of the prophets, whom they killed without hesitation—"slow to do good but swift to murder."
Romans 3:16 — COMMENTARY ON PAUL'S EPISTLES
Since they hastened to do evil, Paul called their path a ruinous and unhappy way.
Romans 3:17 — COMMENTARY ON PAUL'S EPISTLES
Having chosen the way of hostility, along which they were heading toward the second death, they did not want to know about the way which leads to eternal life. This is called the way of peace, because with God as its guardian it will have no disturbance. Those who will the good have this rest with God.
Romans 3:18 — COMMENTARY ON PAUL'S EPISTLES
Since people of this kind have no sense, they have no fear of God. For "the fear of God is the beginning of wisdom," says Solomon. But Scripture did not say that they did not have the fear of God. It said: "There is no fear of God before their eyes." For seeing how evil their works were and not being horrified by them, they are said not to have the fear of God before their eyes.
Romans 3:19 — COMMENTARY ON PAUL'S EPISTLES
It is clear that the law censures those who did not believe first of all their leader Moses nor their ancestors the prophets, whom they killed, nor the apostles who were their kinsmen according to the flesh, whose blood they spilled. They were always ungodly and rebellious against God, so as to be condemned by the law whose authority they thought should be despised.Paul says this because with the Jews bound in sin the whole world has become subject to God. For there is no doubt that the pagans were immersed in sins and wickedness and that for that reason the whole world bowed before God in order to obtain forgiveness. The "whole world" means Jews and Gentiles, from whom believers are set apart. Therefore when Paul affirms that the Jews, who had received God's law and to whom the promise had been given, were bound in sin, there is no doubt that all the Gentiles were guilty of death … for all have been found guilty and need the mercy of God, whether they be Jews or Gentiles.
Romans 3:20 — COMMENTARY ON PAUL'S EPISTLES
Paul never says that they will not be justified before God because they have not kept the law of righteousness in the commandments but because they have refused to believe the sacrament of the mystery of God, which is in Christ. For God has declared that they should be justified by Christ and not by the law, which may justify for a time, but not before God. Therefore those who keep the law are justified in time, not before God, because faith, by which they are justified before God, is not in them. For faith is greater than the law. The law pertains to us but faith pertains to God. The law has a temporary righteousness, but faith has an eternal one. When Paul says "all flesh" he means every human being … but when he says "in the flesh" he means those who are bound by sin. For just as righteousness makes them spiritual, so also sins make them carnal, and they take the name from the deed.By faith the law is abolished, and faith then follows. What then is this law through which he says that sin is made known? Made known how? It is evident that long before Moses the patriarchs were not ignorant of sin. Joseph was thrown into prison, albeit by the wickedness of others, and both the butler and the baker of Pharaoh were in prison because of their sins. In what way then did sin lie dormant? In fact, the law has three aspects to it. The first concerns the mystery of God's divinity. The second is what is fitting according to natural law, which forbids sin. And the third is the deeds of the law, e. g., sabbaths, new moons, circumcision, etc. Here Paul refers to the natural law which was partly reformed and partly confirmed by Moses, which made sin known to all who were bound in wickedness.… The law shows the coming judgment of God and that no sinner will escape punishment, in case someone who has escaped for a time thinks that the law is an illusion. This is what the law shows: that sin will be dealt with by God.
Romans 3:21 — COMMENTARY ON PAUL'S EPISTLES
It is clear that the righteousness of God has now appeared apart from the law, but this means apart from the law of the sabbath, the circumcision, the new moon and revenge, not apart from the sacrament of God's divinity, because the righteousness of God is all about God's divinity. For when the law held them guilty, the righteousness of God forgave them and did so apart from the law so that until the law was brought to bear God forgave them their sin. And lest someone think that this was done against the law, Paul added that the righteousness of God had a witness in the Law and the Prophets, which means that the law itself had said that in the future someone would come who would save mankind. But it was not allowed for the law to forgive sin.Therefore, what is called the righteousness of God appears to be mercy because it has its origin in the promise, and when God's promise is fulfilled it is called "the righteousness of God." For it is righteousness when what is promised has been delivered. And when God accepts those who flee to him for refuge, this is called righteousness, because wickedness would not accept such people.
Romans 3:22 — COMMENTARY ON PAUL'S EPISTLES
What else comes through faith in Jesus Christ except the righteousness of God which is the revelation of Christ? For it is by faith in the revelation of Jesus Christ that the gift long ago promised by God is acknowledged and received.
Romans 3:23 — COMMENTARY ON PAUL'S EPISTLES
This includes both Jews and Greeks. For all here includes even the saints in order to show that nobody can keep the law without faith. For the law was given in such a way that faith was also embedded in it. This faith looked toward a future salvation. Thus the death of Christ benefits everyone, because it has here in this world taught what is to be believed and observed, and in the future it will deliver everyone from hell.
Romans 3:24 — COMMENTARY ON PAUL'S EPISTLES
They are justified freely because they have not done anything nor given anything in return, but by faith alone they have been made holy by the gift of God. Paul testifies that the grace of God is in Christ, because we have been redeemed by Christ according to the will of God so that once set free we may be justified, as he says to the Galatians: "Christ redeemed us by offering himself for us." For he achieved this despite the fierce attacks of the devil, who was outwitted. For the devil received Christ (in hell) thinking that he could hold him there, but because he could not withstand his power he lost not only Christ but all those whom he held at the same time.
Romans 3:25 — COMMENTARY ON PAUL'S EPISTLES
Paul says this, because in Christ God put forward, i.e., appointed, himself as a future expiation for the human race if they believed. This expiation was by his blood. We have been set free by his death so that God might reveal him and condemn death by his passion. This was in order to make his promise clear, by which he set us free from sin as he had promised before. And when he fulfilled this promise he showed himself to be righteous.God knew the purpose of his lovingkindness, by which he determined to come to the rescue of sinners, both those living on earth and those who were held bound in hell. He waited a very long time for both. He nullified the sentence by which it seemed just that everyone should be condemned in order to show us that long ago he had decided to liberate the human race, as he promised through Jeremiah the prophet, saying: "I will forgive their iniquity and I will remember their sin no more." And in case it might be thought that this promise was for the Jews only, he said through Isaiah: "My house will be called a house of prayer for all peoples."26 For although the promise was made to the Jews, God knew in advance that the ungodly Jews would reject his gift. Therefore he promised that he would allow the Gentiles to share in his grace. In view of this the ungodly negligence of the Jews was thwarted.
Romans 3:26 — COMMENTARY ON PAUL'S EPISTLES
The present time means our time, in which God has given what long before he had promised to give at the time at which he gave it. Paul has rightly said that God gave what he promised in order to be revealed as righteous. For he had promised that he would justify those who believe in Christ, as he says in Habakkuk: "The righteous will live by faith in me." Whoever has faith in God and Christ is righteous.
Romans 3:27 — COMMENTARY ON PAUL'S EPISTLES
Paul tells those who live under the law that they have no reason to boast basing themselves on the law and claiming to be of the race of Abraham, seeing that no one is justified before God except by faith.
Romans 3:28 — COMMENTARY ON PAUL'S EPISTLES
Paul says that a Gentile can be sure that he is justified by faith without doing the works of the law, e. g., circumcision or new moons or the veneration of the sabbath.
Romans 3:29 — COMMENTARY ON PAUL'S EPISTLES
Undoubtedly there is only one God for everybody. For even the Jews cannot claim that their God is not the God of the Gentiles also, because they believe that the origin of all people is from the one Adam and that no one who comes willingly to the law may be prevented from accepting it. Some Gentiles actually went with the Israelites into the desert of Egypt, and the Israelites were ordered to accept them as long as they agreed to be circumcised and eat unleavened bread, or the Passover, together with the rest of them. Then again Cornelius, a Gentile who was not judaized, received the gift of God, and it is clear from holy Scripture that he was justified.
Romans 3:30 — COMMENTARY ON PAUL'S EPISTLES
By "the circumcised" Paul means the Jews who have been justified by their faith in the promise and who believe that Jesus is the Christ whom God had promised in the law. By "the uncircumcised" he means the Gentiles who have been justified with God by their faith in Christ. Thus God has justified both Jews and Gentiles. For because God is one, everyone has been justified in the same way. What benefit then is there in circumcision? Or what disadvantage is there in uncircumcision when only faith produces worthiness and merit?
Romans 3:31 — COMMENTARY ON PAUL'S EPISTLES
Paul says that the law is not nullified by faith but fulfilled. For its status is confirmed when faith bears witness that what it said would come has actually happened. Paul says this because of the Jews who thought that faith in Christ was inimical to the law because they did not understand the true meaning of the law. For Paul does not nullify the law when he says that it must come to an end, because he asserts that at the time it was given it was rightly given, but now it does not have to be kept any longer. In the law itself it is said that a time would come when the promise would be fulfilled and the law would no longer have to be kept.… "Behold the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant which I made with their fathers."
Romans 4:1 — COMMENTARY ON PAUL'S EPISTLES
After showing that no one can be justified before God by the works of the law, Paul goes on to say that Abraham could not merit anything according to the flesh either. In saying "the flesh," Paul meant circumcision, because Abraham sought nothing on the basis of his circumcision. For he was already justified before he was circumcised.
Romans 4:2 — COMMENTARY ON PAUL'S EPISTLES
This is a rhetorical argument. For Abraham indeed does have glory before God, but because of the faith by which he was justified, because nobody is justified by the works of the law in a way which would give him glory before God. And because those who keep the law are still being justified, Paul adds: "If Abraham was justified by works, he has something to boast about, but not before God."
Romans 4:3 — COMMENTARY ON PAUL'S EPISTLES
Paul revealed that Abraham had glory before God not because he was circumcised nor because he abstained from evil, but because he believed in God. For that reason he was justified, and he would receive the reward of praise in the future.
Romans 4:4 — COMMENTARY ON PAUL'S EPISTLES
No merit is imputed for reward to the man who is subject to the law—either to the law of works, i.e., of Moses, or to the law of nature. For he who is obliged to keep the law is a debtor. A necessity is imposed upon him by the law to keep it whether he wants to or not, so as not to be guilty, as Paul says in another passage: "Those who resist will incur judgment." On the other hand, to believe or not to believe is a matter of choice. No one can be required to accept something which is offered as a gift. But he is invited to receive it. He is not forced but persuaded. He believes what he does not see but hopes for. This is what glorifies God.
Romans 4:5 — COMMENTARY ON PAUL'S EPISTLES
This refers to somebody who is bound by sin and who therefore does not do what the law commands. Paul says this because to an ungodly person, that is, to a Gentile, who believes in Christ without doing the works of the law, his faith is reckoned for righteousness just as Abraham's was. How then can the Jews think that they have been justified by the works of the law in the same way as Abraham, when they see that Abraham was not justified by the works of the law but by faith alone? Therefore there is no need of the law when the ungodly is justified before God by faith alone.
Romans 4:6 — COMMENTARY ON PAUL'S EPISTLES
Paul backs this up by the example of the prophet David, who says that those are blessed of whom God has decreed that, without work or any keeping of the law, they are justified before God by faith alone. Therefore he foretells the blessedness of the time when Christ was born, just as the Lord himself said: "Many prophets and righteous men longed to see what you see and to hear what you hear and did not hear it."
Romans 4:7 — COMMENTARY ON PAUL'S EPISTLES
Obviously they are blessed, whose iniquities are forgiven without labor or work of any kind and whose sins are covered without any work of penitence being required of them, as long as they believe.How can these words apply to a penitent, when we know that penitents obtain the forgiveness of sin with much struggle and groaning? How can they be applied to a martyr, when we know that the glory of martyrdom is obtained by sufferings and pressures? But the prophet, foreseeing a happy time when the Savior comes, calls them blessed because their sins are forgiven, covered and not reckoned to them, and this without labor or work of any kind.
Romans 4:8 — COMMENTARY ON PAUL'S EPISTLES
"Forgive," "cover," "not reckon"—all amount to one and the same thing. For all three are given and received in the same way.Paul has three categories to cover the different types of sin. The first category is that of wickedness or ungodliness, in that the Creator is not acknowledged. The second category is that of the more serious sins, and the third is that of the less serious ones. All of these are wiped out in baptism.
Romans 4:9 — COMMENTARY ON PAUL'S EPISTLES
Is this blessedness given to the children of Abraham only or to the Gentiles also? If in those days the Gentiles were not forbidden to come under the law and the promise made to Abraham, how could it be that in the time of Christ they should be prevented from coming to grace, when God has clearly invited them?
Romans 4:10 — COMMENTARY ON PAUL'S EPISTLES
What did Abraham believe? He believed that he would have a descendant, a son, in whom all the nations would be justified by faith while they were still uncircumcised, as Abraham then was.
Romans 4:11 — COMMENTARY ON PAUL'S EPISTLES
Abraham received circumcision as a sign of the righteousness of faith. For believing that he would have a son, he received the sign of the thing which he believed, that it might be known that he was justified because of what he believed. Circumcision has no special value; it is just a sign. The children of Abraham received this sign so that it would be known that they were the children of him who had received this sign because he believed in God and so that they would imitate their father's faith and believe in Jesus, who was promised to Abraham. Isaac was born as a type of Christ, for the nations are not blessed in Isaac but in Christ, "for there is no other name under heaven given among men by which we must be saved," says the apostle Peter.
Romans 4:12 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because Abraham by believing became the forefather of the circumcision, but of the heart, not only of those who descended from him but also of those who, from among the nations, believed in the way he did. He is the father of the Jews according to the flesh, but according to faith he is the father of all believers.
Romans 4:13 — COMMENTARY ON PAUL'S EPISTLES
It is clear that the law had not yet been given, neither was there as yet circumcision, when the promise was made to Abraham the believer and to his seed, which is Christ, who would cleanse the sins of all. Therefore Abraham was made heir to the world not by the merit earned from keeping the law but by faith. The heir of the world is the heir of the earth, which he obtained in his children. For Christ is the heir of the nations, as David sings: "I will make the nations your heritage and the ends of the earth your possession."
Romans 4:14 — COMMENTARY ON PAUL'S EPISTLES
The apostle shows that there is something wicked in hoping for an inheritance by the law.
Romans 4:15 — COMMENTARY ON PAUL'S EPISTLES
In order to show that no man can be justified before God by the law, nor can the promise be given through the law, Paul says that "the law brings wrath." It was given in order to make transgressors guilty. But faith is the gift of God's mercy, so that those who have been made guilty by the law may obtain forgiveness. Therefore faith brings joy. Paul does not speak against the law but gives priority to faith. It is not possible to be saved by the law, but we are saved by God's grace through faith. Therefore the law itself is not wrath, but it brings wrath, i.e., punishment, to the sinner, for wrath is born from sin. For this reason Paul wants the law to be abandoned so that the sinner will take refuge in faith, which forgives sins, that he may be saved.Paul says that "where there is no law there is no transgression," because once the guilty have been removed from the power of the law and given forgiveness, there is no transgression. For those who were sinners because they had transgressed the law are now justified. For the law of works has ceased, that is, the observance of sabbaths, new moons, circumcision, distinction of foods and the expiation by a dead animal or the blood of a weasel.
Romans 4:16 — COMMENTARY ON PAUL'S EPISTLES
The promise could not be certain to every offspring, that is, to everyone from every nation, unless it was by faith. The source of the promise is faith and not the law, because those who are under the law are guilty, and the promise cannot be given to those who are guilty. For this reason they must first be purified by faith, so that they may become worthy to be called the children of God, so that the promise may be certain. For if they say they are children of God when they are still guilty (that is to say, under the law), then the promise is not certain. First the children of God must be set free from sin. So those who are under the law must be rescued from the law in order to deserve to receive the promise, which is all the greater because it is apart from the law.
Romans 4:17 — COMMENTARY ON PAUL'S EPISTLES
Paul confirms by quoting the law that Abraham is the father of all who believe, and so the promise is firm if they abandon the law on account of their faith, because the promise of the kingdom of heaven is given to the righteous, not to sinners. Those who are under the law are under sin because all have sinned, and it is not possible for anyone who is under the law to receive grace.In order to teach that there is one God for all, Paul tells the Gentiles that Abraham believed in God himself and was justified in his sight. The Gentiles also believe in him that they may be justified, and so there is no difference between Jew and Greek in faith, for when the circumcision and the uncircumcision are taken away they are made one in Christ. Paul invites the Gentiles to share the faith of Abraham, who believed God while he was still uncircumcised. Now that that faith is preached in Christ, he has been raised from the dead, along with his wife. For when they were already very old they sprang back to life, so that Abraham did not doubt that he would have a son by Sarah, whom he knew to be sterile and who had long since ceased to have her menstrual period. Paul said this so that they would not worry about circumcision or uncircumcision but that they would respond eagerly because of their faith, secure in the knowledge that the one in whom they believe is no other than the one who gives life to the dead, who has the power to bring things which do not exist into being by his will.
Romans 4:18 — COMMENTARY ON PAUL'S EPISTLES
It is clear that since Abraham had no hope of having a son, he believed God and had faith against hope that he would have a son, knowing that with God all things are possible.The quotation is from Genesis [15:5], where God shows Abraham the stars of the sky and says: "So shall your descendants be," because in believing he was justified. For Abraham believed what seems impossible to the world because it does not occur in the order of nature that old people should have children and know that their seed will increase to such an extent that it will be impossible to count them. Therefore, faith is precious because it believes in the future, even against what it now sees or knows. For it consoles itself in this hope, that it is God who promises.
Romans 4:22 — COMMENTARY ON PAUL'S EPISTLES
Paul claims that Abraham is worthy of this praise because although he knew that he could not do it himself, he strengthened his weakness by faith, so that he believed that with God's help he could do what he knew was impossible by the laws of the universe. He was of great merit before God because he believed God over against his own knowledge, not doubting that because he was God he could do things which were impossible according to the world's wisdom.Paul therefore urges the Gentiles to believe as firmly as Abraham did so that they might receive the promise of God and his grace without any hesitation, secure in the example of Abraham that the praise given to a believer increases if he believes what is incredible and seems to be foolish to the world. For the more foolish what he believes is thought to be, the more honor he will have, and indeed it would be foolish to believe it if it were said to occur without God.
Romans 4:23 — COMMENTARY ON PAUL'S EPISTLES
Paul says that in Abraham a model was given to both Jews and Gentiles, so that by his example we might believe in God and Christ and the Holy Spirit, and that it might be reckoned to us as righteousness.
Romans 4:24 — COMMENTARY ON PAUL'S EPISTLES
Although what is now believed is different, faith has one and the same gift. Therefore we receive this gift because we believe. And believing that Christ is the Son of God, we are adopted as sons, for God could give no greater gift to believers than to call them sons of God once they had renounced their sins. For we are called "sons of God," but they are not worthy even to be called servants.
Romans 4:25 — COMMENTARY ON PAUL'S EPISTLES
Those who were baptized before Christ's passion received only the remission of their sins.… But after the resurrection both those who were baptized before and those who were baptized after were all justified by the set form of faith in the Trinity, and they received the Holy Spirit, who is the sign of believers that they are children of God.… For by the Savior's passion death is vanquished. Once it was dominant because of sin, but it does not dare to hang on to those who have been justified by God.
Romans 5:1 — COMMENTARY ON PAUL'S EPISTLES
Faith gives us peace with God, not the law. For it reconciles us to God by taking away those sins which had made us God's enemies. And because the Lord Jesus is the minister of this grace, it is through him that we have peace with God. Faith is greater than the law because the law is our work, whereas faith belongs to God. Furthermore, the law is concerned with our present life, whereas faith is concerned with eternal life. But whoever does not think this way about Christ, as he ought to, will not be able to obtain the rewards of faith, because he does not hold the truth of faith.
Romans 5:2 — COMMENTARY ON PAUL'S EPISTLES
It is clear that in Christ we have access to the grace of God. For he is the mediator between God and men, who builds us up by his teaching and gives us the hope of receiving the gift of his grace if we stand in his faith. Therefore, if we stand (because we used to be flat on the floor) we stand as believers, glorying in the hope of the glory which he has promised to us.
Romans 5:3 — COMMENTARY ON PAUL'S EPISTLES
Since it is through tribulations that we must enter the kingdom of God, Paul teaches that we should rejoice in them. For suffering added to hope increases our reward. Suffering is the measure of how much hope we have, and it testifies to the fact that we deserve the crown we shall inherit. This is why the Lord said: "Blessed are you when they persecute you and say all kinds of evil things against you on account of God's righteousness. Rejoice and be glad, for your reward in heaven is great." For to despise present sufferings and hindrances and, for the hope of the future, not to give in to pressure has great merit with God. Therefore one should rejoice in suffering, believing that he will be all the more acceptable to God as he sees himself made stronger in the face of tribulation.Suffering produces endurance as long as it is not the result of weakness or doubt.
Romans 5:4 — COMMENTARY ON PAUL'S EPISTLES
It is clear that if endurance is of the quality we have said, our character will be quite strong. That there should be hope in someone who has been tried and tested is perfectly reasonable. One who is thus made worthy is sure to receive a reward in the kingdom of God.
Romans 5:5 — COMMENTARY ON PAUL'S EPISTLES
Hope does not let us down, even though we are considered by evil people to be stupid and naive, because we believe in things which are impossible in this world. For we have in us the pledge of God's love through the Holy Spirit, who has been given to us.
Romans 5:6 — COMMENTARY ON PAUL'S EPISTLES
If Christ gave himself up to death at the right time for those who were unbelievers and enemies of God … how much more will he protect us with his help if we believe in him! He died for us in order to obtain life and glory for us. So if he died for his enemies, just think what he will do for his friends!
Romans 5:7 — COMMENTARY ON PAUL'S EPISTLES
Christ died for the ungodly. Now if someone will hardly die for a righteous man, how can it be that someone should die for ungodly people? And if someone might dare to die for one good man (or not dare, since the phrase is ambiguous), how can it be that someone would dare to die for a multitude of the ungodly? For if someone dares to die for a righteous or good man, it is probably because he has been touched with some sort of pity or been impressed by his good works. But in the case of the ungodly, not only is there no reason to die for them, but there is plenty to move us to tears when we look at them!
Romans 5:9 — COMMENTARY ON PAUL'S EPISTLES
Paul says this, because if God allowed his Son to be killed for sinners' sake, what will he do for those who have been justified except save them from wrath, that is, preserve them unharmed from the deception of Satan so that they will be safe on the day of judgment, when revenge will begin to destroy the wicked. For since the goodness of God does not want anyone to perish, he has shown mercy on those who deserved death in order to increase the honor and glory of those who understand the grace of God.
Romans 5:10 — COMMENTARY ON PAUL'S EPISTLES
The God who acts on behalf of his enemies will not be able to love his friends any less than that. Therefore if the death of the Savior benefited us while we were still ungodly, how much more will his life do for us who are justified, when he raises us from the dead?
Romans 5:11 — COMMENTARY ON PAUL'S EPISTLES
Paul teaches us not only that we should thank God, for the salvation and assurance which we have received, but that we should also rejoice in God through our Lord Jesus Christ, because through his Son the Mediator God has been pleased to call us his friends. Therefore we can rejoice that we have received every blessing through Christ, that through him we have come to know God. As we rejoice in him, let us therefore honor the Son equally with the Father, as he himself bears witness, saying: "That they may honor the Son as they honor the Father."
Romans 5:12 — COMMENTARY ON PAUL'S EPISTLES
Paul said that all have sinned in Adam even though in fact it was Eve who sinned because he was not referring to the particular but to the universal. For it is clear that all have sinned in Adam as though in a lump. For, being corrupted by sin himself, all those whom he fathered were born under sin. For that reason we are all sinners, because we all descend from him. He lost God's blessing because he transgressed and was made unworthy to eat of the tree of life. For that reason he had to die. Death is the separation of body and soul. There is another death as well, called the second death, which takes place in Gehenna. We do not suffer this death as a result of Adam's sin, but his fall makes it possible for us to get it by our own sins. Good men were protected from this, as they were only in hell, but they were still not free, because they could not ascend to heaven. They were still bound by the sentence meted out in Adam, the seal of which was broken by the death of Christ. The sentence passed on Adam was that the human body would decompose on earth, but the soul would be bound by the chains of hell until it was released.
Romans 5:13 — COMMENTARY ON PAUL'S EPISTLES
Before the law was given, men thought that they could sin with impunity before God but not before other men. For the natural law, of which they were well aware, had not completely lost its force, so that they knew not to do to others what they did not want to suffer themselves. For sin was certainly not unknown among men at that time.How is it then that sin was not imputed, when there was no law? Was it all right to sin, if the law was absent? There had always been a natural law, and it was not unknown, but at that time it was thought to be the only law, and it did not make men guilty before God. For it was not then known that God would judge the human race, and for that reason sin was not imputed, almost as if it did not exist in God's sight and that God did not care about it. But when the law was given through Moses, it became clear that God did care about human affairs and that in the future wrongdoers would not escape without punishment, as they had done up to then. Romans 5:14 — COMMENTARY ON PAUL'S EPISTLES. Although sin was not imputed before the law of Moses was given, death nevertheless reigned in the supremacy of its own seizure of power, knowing those who were bound to it. Therefore death reigned in the security of its dominion both over those who for a time escaped punishment and over those who suffered punishment for their evil deeds. Death claimed everyone as its own, because whoever sins is the servant of sin. Imagining they would get away with it, people sinned all the more and were more prone to wrongdoing because the world abetted it as if it were legal. Because of all this Satan rejoiced, knowing that he was secure in his possession of man, who because of Adam's sin had been abandoned by God. Thus it was that death reigned.Some Greek manuscripts say that death reigned even in those who had not sinned in the way that Adam had. If this is true, it is because Satan's jealousy was such that death, that is, dissolution, held sway over even those who did not sin.… Here there is a textual difference between the Latin version and some of the Greek manuscripts. The Latin says that death reigned over those whose sins were like the sin of Adam, but some Greek manuscripts say that death reigned even over those whose sins were not like Adam's. Which of the two readings is the correct one? What has happened is that somebody who could not win his argument altered the words of the text in order to make them say what he wanted them to say, so that not argument but textual authority would determine the issue. However, it is known that there were Latin-speakers who translated ancient Greek manuscripts which preserved an uncorrupted version from earlier times. But once these problems were raised by heretics and schismatics who were upsetting the harmony of the church, many things were altered so that the biblical text might conform to what people wanted. Thus even the Greeks have different readings in their manuscripts. I consider the correct reading to be the one which reason, history and authority all retain. For the reading of the modern Latin manuscripts is also found in Tertullian, Victorinus and Cyprian. Thus it was in Judea that the destruction of the kingdom of death began, since God was made known in Judea. But now death is being destroyed daily in every nation, since many who once were sons of the devil have become sons of God. Therefore, death did not reign in everyone but only in those who sinned in the same way that Adam had sinned. Adam was the type of the one who was to come, because even then God had secretly decided to redeem Adam's sin through the one Christ, as it says in John's Apocalypse: "The Lamb of God which was slain before the foundation of the world."
Romans 5:15 — COMMENTARY ON PAUL'S EPISTLES
Paul said that Adam was a type of Christ, but in order to assure us that they were not alike in substance, he says that the gift is not like the trespass. The only similarity between them is that just as one man sinned, so one man put things right.If by the trespass of one man many have died by imitating his transgression, how much more has the grace of God and his gift abounded in those who flee to him for refuge! For there are more who have received grace than who have died because of Adam's trespass. From this it is clear that Paul was not talking about ordinary death, which is common to us all, since everybody dies but not everybody receives grace. Death does not reign in everyone. It only reigns in those who have died because of the sin of Adam, who have sinned by a transgression like his. Paul is talking only about these when he says that although many have died because of Adam's sin, many more have received grace.… For both to those who sinned in a way similar to Adam and to those who did not sin in that way but who were nevertheless confined to hell because of God's judgment on Adam's sin, the grace of God has abounded by the descent of the Savior to hell, granting pardon to all and leading them up to heaven in triumph.
Romans 5:16 — COMMENTARY ON PAUL'S EPISTLES
There is an obvious difference between the fact that those who have sinned in imitation of Adam's transgression have been condemned and the fact that the grace of God in Christ has justified men not from one trespass but from many sins, giving them forgiveness of sins.
Romans 5:17 — COMMENTARY ON PAUL'S EPISTLES
Paul says that death reigned, not that it is now reigning. Those who understand the limits of the law—what the future judgment of God will be—have been delivered from its control. Death reigned, because without the revelation of the law there was no fear of God on earth. But the higher meaning is that, since death reigned from Adam to Moses over those who sinned according to the transgression of Adam, how much more will grace reign by the abundance of God's gift of life through the one Jesus Christ. For if death reigned, why should grace not reign even more, since it has justified far more people than the number over whom death reigned?
Romans 5:18 — COMMENTARY ON PAUL'S EPISTLES
Some people think that because the condemnation was universal, the acquittal will also be universal. But this is not so, because not everyone believes.
Romans 5:19 — COMMENTARY ON PAUL'S EPISTLES
Many sinned by following Adam, but not all. Likewise, many are justified by faith in Christ, but not all.
Romans 5:20 — COMMENTARY ON PAUL'S EPISTLES
An objector might say: "If the law merely served to increase sin, it should never have been given. If there was less sin before the law came, there was no need of the law." Obviously the law was necessary to show that sins, which many thought they could get away with, actually counted before God and so that people might know what they ought to avoid.How could the law have increased sin, when it warns people not to sin?… The law began to show an abundance of sins, and the more it forbade them the more people committed them. That is why it is said that the law was given so that sin might increase.… In order to nullify the pride of Satan, who rejoiced in his victory over man, the just and merciful God decreed that his Son would come to forgive every sin, so that there would be more happiness from the gift of grace than there had been sorrow from the coming of sin.… Therefore grace abounded more than sin.
Romans 5:21 — COMMENTARY ON PAUL'S EPISTLES
Sin reigned when it saw that it was driving sinners into death, in which it rejoiced, in much the same way as grace will reign in those who obey God.
Romans 6:1 — COMMENTARY ON PAUL'S EPISTLES
The believer who returns to his former way of life rejects the kingdom of God's grace and returns to sin, i.e., to the pattern of his previous life. For we have received mercy for two reasons: first, that the kingdom of the devil might be removed, and second, that the rule of God might be proclaimed to the ignorant, for it was by this means that we came to desire this dignity.
Romans 6:2 — COMMENTARY ON PAUL'S EPISTLES
To sin is to live to sin, and not to sin is to live to God. Therefore, when the grace of God through Christ and through faith came upon us, we began by the spiritual rebirth of baptism to live to God, and we died to sin, which is the devil. This is what dying to sin means: to be set free from sin and to become a servant of God. Therefore, having died to sin, let us not go back to our earlier evils, lest by living once again to sin and dying to God we should incur the penalty from which we have escaped.
Romans 6:3 — COMMENTARY ON PAUL'S EPISTLES
Paul says this so that we might know that once we have been baptized we should no longer sin, since when we are baptized we die with Christ. This is what it means to be baptized into his death. For there all our sins die, so that, renewed by the death we have cast off, we might be seen to rise as those who have been born again to new life, so that just as Christ died to sin and rose again, so through baptism we might also have the hope of resurrection. Therefore, baptism is the death of sin so that a new birth might follow, which, although the body remains, nevertheless renews us in our mind and buries all our old evil deeds.
Romans 6:4 — COMMENTARY ON PAUL'S EPISTLES
First of all, this means that Christ raised his own body from the dead. For he is the power of God the Father, as he said: "Destroy this temple and I will raise it again in three days." He was saying this about the temple of his own body.… It also means that we now have a new way of life which has been given to us by Christ. For by baptism we have been buried together with Christ in order that we may henceforth live according to the life into which Christ rose from the dead. Therefore baptism is the sign and symbol of the resurrection, which means that we ought to abide in the commandments of Christ and not go back to what we were before. For the person who dies does not sin; death is the end of sin. This is symbolized by water, because just as water cleanses the dirt of the body, so we believe that we have been spiritually cleansed by baptism from every sin and renewed, for what is incorporeal is cleansed invisibly.
Romans 6:5 — COMMENTARY ON PAUL'S EPISTLES
Happily Paul says that we can rise again if we have been united with Christ in the likeness of his death, i.e., if we have laid aside all our wickedness in baptism and, having been transferred into a new life, no longer sin. In this way we shall be like him in his resurrection, because the likeness of his death presupposes a similar resurrection.… The likeness does not mean that there will be no difference at all between us, of course. We will be like him in the glory of his body, not in the nature of his divinity.
Romans 6:6 — COMMENTARY ON PAUL'S EPISTLES
Paul underlines and repeats a good deal in order to teach the baptized that they must not sin and above all that they must not return to idolatry, which is a very serious crime and the root of all errors, lest they lose the grace which they have received through Christ. He calls our former behavior "our old self" because, just as the man who has a pure life through Christ and faith in him is said to be new, so the same man is said to be old through unbelief and evil deeds. Paul says that these deeds have been crucified, which means that they are dead, that the body of sin (i.e., all our misdeeds) has been destroyed. Paul calls all our sins a body, which he says has been destroyed by a good life and by orthodox belief.
Romans 6:8 — COMMENTARY ON PAUL'S EPISTLES
It is clear that those who have crucified the body, i.e., the world with its vices and lusts, die to the world and die together with Christ, and that they are also conformed to his eternal and saving life so that they might deserve to be made like Christ in his glory. But the flesh, i.e., the body, is crucified in such a way that the lusts which arise in it as a result of the sin in it, which comes from the transgression of the first man, are trampled underfoot. For the devil is crucified in our flesh; it is he who deceives us through the flesh. But note how the word flesh is sometimes to be understood as the world, i.e., the elements, sometimes as the human body and sometimes as the soul which follows corporeal vices.
Romans 6:10 — COMMENTARY ON PAUL'S EPISTLES
Paul shows that in the Savior's resurrection we have the assurance of eternity, to which we shall attain if we live a better life. For whoever lives to God by doing good is truly alive here and now and has eternal life.
Romans 6:12 — COMMENTARY ON PAUL'S EPISTLES
The body is mortal because of the sin of Adam, but by faith in Christ we believe that it will be immortal. But in order for it to inherit the promise, Paul says that it must not listen to the voice of sin, so that sin may not reign in our mortal body. For it reigns as long as it is in control. But if it does not reign, the body will no longer appear to be mortal, because it dwells in the hope of eternal life. Paul did not say that the body is mortal because it will disintegrate but because of the pain of hell, so that the man who is sent to hell is said to be mortal because whoever hearkens to sin will not escape the second death, from which the Savior has delivered those who believe in him. Therefore, the mortal body refers to the entire human being because those who hearken to sin are said to be mortal. For Scripture says: "The soul which sins shall surely die," which means the whole human being. For nobody will be judged apart from his body.
Romans 6:13 — COMMENTARY ON PAUL'S EPISTLES
Paul shows that the devil fights against us by using our members. For the opportunity is given to him by our sins, so that when God abandons us he acquires the power to deceive and destroy us. Therefore we must protect our members from every work of iniquity so that our enemy may be left defenseless and subdued. Paul did not say: "Present your bodies," but "Present your members," for a person goes wrong when his members and not his whole body lead him wherever sin dictates."Death" in this context means ignorance and unbelief, combined with an evil life, because "life" is to know God through Christ. Just as nobody acquires life without a parent, everyone has obtained life through Christ. Therefore whoever does not recognize that God is the Father of all through Christ is said not to have life, i.e., what he has here on earth does not count as life. For such a person denies himself as long as he thinks he can live without God as his Father. Therefore ignorance and a wicked life are death. For wickedness obtains death, not the death which is common to us all but the death of hell, as I mentioned above. Likewise, knowledge of God the Father and holy behavior are life, not that life which is subject to death but the life of the world to come which is called eternal. For this reason Paul says that you should present yourselves to God, for by knowing him you will go on to salvation. Having turned away from an evil life you will be like people who have risen from the dead. Such great modesty ought to govern our conduct that our behavior will lead to the righteousness of God, not to earthly righteousness. For the righteousness of this world is without faith in Christ, and without that it is death, not life. Let us then yield our members to him so that he can defend us. For when we yield our members to him through good works, we make ourselves worthy to be aided by God's righteousness, because that righteousness is not given to those who are unworthy to receive it. Where God's righteousness is, there the Holy Spirit dwells and helps our infirmity. Just as we yield our members to sin when we act wrongly, so we yield them to righteousness when we behave rightly, protecting them from all wickedness.
Romans 6:14 — COMMENTARY ON PAUL'S EPISTLES
If we walk according to the commandments which he gives, Paul says that sin will not rule over us, for it rules over those who sin. For if we do not walk as he commands we are under the law. But if we do not sin we are not under the law but under grace. If, however, we sin, we fall back under the law, and sin starts to rule over us once more, for every sinner is a slave to sin. It is necessary for a person to be under the law as long as he does not receive forgiveness, for by the law's authority sin makes the sinner guilty. Thus the person to whom forgiveness is given and who keeps it by not sinning anymore will neither be ruled by sin nor be under the law. For the authority of the law no longer applies to him; he has been delivered from sin. Those whom the law holds guilty have been turned over to it by sin. Therefore the person who has departed from sin cannot be under the law.
Romans 6:15 — COMMENTARY ON PAUL'S EPISTLES
Although it was right for the law to be given—for it was given in order to show that those who sinned against it were guilty before God and in order to dissuade people from continuing to sin—yet because of the weakness of its infirmity the human race was unable to restrain itself from sin and had become subject to the death of hell. God was moved by the righteousness of his mercy, by which he always comes to the aid of the human race, and through Christ he provided a way by which he could reward those who were without hope. By forgiving their sins he released them from the law which had held them subject. Restored and made whole again by the help of God, they could reject the sins by which they had previously been held down. Therefore we did not sin in rejecting the law but rather we followed the providence of God himself through Christ.
Romans 6:16 — COMMENTARY ON PAUL'S EPISTLES
Paul warns us not to say one thing and do another, so that when we are said to be servants of God we should be found by our actions to be servants of the devil. He proclaims that we are servants of the one whose will we do and that it is not fair to confess God as Lord but do the works of the devil. For God himself notices this and attacks it: "This people honors me with their lips, but their hearts are far from me," and the Lord says in the Gospel: "No man can serve two masters," and in the law it is written: "God is not mocked."
Romans 6:17 — COMMENTARY ON PAUL'S EPISTLES
As it is right to obey Christ, for he is himself righteousness and what he commands is righteous, Paul therefore says that we have become servants of righteousness "from the heart," not from the law. We do this voluntarily and not out of fear, so that our confession of faith might find expression in the judgment of our mind. For by nature we have been led to faith, not by the law, in which standard of teaching we have been made for the rule of God, who created nature. For by nature we know by whom and through whom and in whom we were created. Therefore the standard of teaching is that into which our Creator has led us naturally. This is what he said above: "They are a law unto themselves," when their own natures see what they believe, that what the law and the Prophets predicted to the Jews concerning Christ is what the Gentiles have confessed from the heart. For this reason Paul gives thanks to the Lord, because when we were still servants of sin we obeyed from the heart, believing in Christ, so that we might serve God not according to the law of Moses but according to the law of nature.
Romans 6:19 — COMMENTARY ON PAUL'S EPISTLES
In recalling the weakness of the flesh, Paul wants to say that he is demanding less from us than the worship of God would normally require.… In order to remove from us any reason to be afraid of coming to faith, because that might seem to us to be unbearable and rough, Paul commands us to serve God with the same amount of zeal that we previously served the devil. For as we ought to be more willing to serve God than the devil, given that God brings salvation and the devil damnation, yet the spiritual physician does not demand more from us, lest in avoiding the more difficult precepts on account of our weakness we should remain in death. Thus the Lord says: "Take my yoke upon you, for my yoke is easy and my burden is light."
Romans 6:20 — COMMENTARY ON PAUL'S EPISTLES
It is clear that whoever is free of God is a slave of sin. For as long as he sins he goes away from God and comes under sin.
Romans 6:21 — COMMENTARY ON PAUL'S EPISTLES
What are the fruits of sin? Learning from them what a good life is we are ashamed by the way we lived so wickedly before. And it is not only that the opinion of the pagans is wicked but also the heresy which is found most of all in Phrygia, to which only a morally corrupt person would belong, in which there is no sacrament and Christian piety has died out. Behold a freedom full of sins and bound by wickedness, whose deeds have only shame as their reward and whose end is death! Our departure is the end of this life and its deeds, and either death or life will succeed it. But here the word death has a double meaning, for it shifts from one kind of death to another.
Romans 6:22 — COMMENTARY ON PAUL'S EPISTLES
If when we receive the forgiveness of sins we become imitators of good deeds, we shall acquire holiness and we shall obtain eternal life at the end, for we shall pass from death, which Paul said was the end, to life, which is without end.
Romans 6:23 — COMMENTARY ON PAUL'S EPISTLES
Paul says that the wages of sin is death because death comes through sin, and thus whoever refrains from sin will receive eternal life as his reward. Those who do not sin will not undergo the second death.Just as those who follow sin obtain death, so those who follow the grace of God, that is, the faith of Christ which pardons sins, will have eternal life. They will therefore rejoice at being dissolved for a time, knowing that they will obtain this life which is free of all care and has no end. It was when he saw this from afar that St. Simeon asked to be released from this world that he might go into peace, that is, into life which allows no disturbance. And he bears witness that this gift is given to us by God through Christ our Lord, so that we should offer thanks to God through no one other than his Son.
Romans 7:1 — COMMENTARY ON PAUL'S EPISTLES
In order to strengthen their minds in the divine teaching, Paul uses an example drawn from human law, in order once again to argue for heavenly things on the basis of earthly ones, just as God also is known by the creation of the world.
Romans 7:2 — COMMENTARY ON PAUL'S EPISTLES
This law comes from the gospel, not from Moses or from human justice. For those who learned something from the guidance of nature and those who learned something from the law of Moses have both been made perfect by the gospel of Christ.
Romans 7:3 — COMMENTARY ON PAUL'S EPISTLES
For just as a woman is freed by the death of her husband from the law of her husband but not from the law of nature, so also they will be set free by the grace of God from the law by which they were held captive, so that it will be dead for them and they will not be adulterers by being joined to Christianity. For if the law lives in them they are adulterers and have no right to be called Christians, since they will be subject to punishment. Nor will he who is joined to the gospel after the death of the law and later returns to the law be an adulterer to the law but to the gospel. For when the law's authority ceases, it is said to be dead.
Romans 7:4 — COMMENTARY ON PAUL'S EPISTLES
Since the Savior allowed the devil to crucify his body knowing that this was for us and against him, Paul says that we have been saved by the body of Christ. For to die to the law is to live to God, since the law rules over sinners. Therefore the one whose sins are forgiven dies to the law; this is what it means to be set free from the law. We receive this blessing through the body of Christ, for by giving up his body the Savior conquered death and condemned sin. The devil sinned against him when it killed him even though he was innocent and entirely without sin. For when the devil claims a man for himself because of sin, he is found to be guilty of the thing he accuses him of. Thus it happens that all who believe in Christ are delivered from the law, because sin has been condemned. For sin, which is of the devil, has been conquered by the body of Christ. Now he has no authority over those who belong to Christ, by whom he has been conquered. For because Christ was sinless yet was killed as if he were guilty, he conquered sin by sin—that is to say, he defeated the devil by his own sin. And what he allowed to get into the devil he condemned, thereby destroying the penalty which had been decreed because of the sin of Adam. When he rose again from the dead an image of new life was stamped upon those who believe in him, so that they cannot be bound by the second death. For this reason we have died to the law by the body of Christ. Thus whoever has not died to the law is still guilty, and whoever is guilty cannot escape the second death.… Whoever perseveres in the grace of Christ belongs to God and is worthy of the promised resurrection.
Romans 7:5 — COMMENTARY ON PAUL'S EPISTLES
Although he is in the flesh Paul denies that he is "living in the flesh," even though he is in the body. In this passage "living in the flesh" means following something which is forbidden by the law. Therefore "living in the flesh" can be understood in many different ways. For every unbeliever is in the flesh, i.e., is carnal. A Christian living under the law is in the flesh. Anyone who puts his trust in men is in the flesh. Anyone who does not properly understand Christ is in the flesh. If a Christian leads an extravagant life he is in the flesh. Nevertheless, in this passage we should understand "being in the flesh" as meaning that before we believed we were under the power of the flesh. For then we lived under the flesh, i.e., following our carnal desires we were subject to wickedness and sin. For the mind of the flesh is not to understand spiritual things, e.g., that a virgin might conceive without intercourse with a man, that a man may be born again of water and the Spirit, and that a soul delivered from the bondage of the flesh may rise again in it. Anyone who doubts these things is in the flesh.It is clear that whoever does not believe acts under sin and is led by his captivity to indulge in wickedness and to bear fruit worthy of the second death. When such a person sins, death makes a profit. This discussion concerns the Jews and all those who say they are Christians yet still want to live under the law. Its purpose is to teach them that they are carnal so that they will abandon the law. Nevertheless, Paul says that the sins which rule over those who commit them in the flesh are revealed by the law; they are not caused by the law. For the law is the yardstick of sin, not its cause, and it makes sinners guilty.
Romans 7:6 — COMMENTARY ON PAUL'S EPISTLES
The law is called the "law of death" because it punishes the guilty and puts sinners to death. It is therefore not evil but righteous. For although evil is inflicted on its victims by the law, the law itself is not evil, because it executes wrath justly. Therefore it is not evil to sinners but just. But to good people it is spiritual. For who would doubt that it is spiritual to forbid sin? But because the law could not save men by forgiving sin the law of faith was given, in order to deliver believers from the power of sin and bring those whom the law had held in death back to life. For to them it is a law of death and it works wrath in them because of sin.Although Paul regards the law as inferior to the law of faith, he does not condemn it.… The law of Moses is not called old because it is evil but because it is out of date and has ceased to function.… The old law was written on tablets of stone, but the law of the Spirit is written spiritually on the tables of the heart that it might be eternal, whereas the letter of the old law is consumed with age. There is another way of understanding the law of the Spirit, which is that, where the former law restrained evil deeds, this law which says that we ought not to sin even in our hearts is called "the law of the Spirit," because it makes the whole person spiritual.
Romans 7:7 — COMMENTARY ON PAUL'S EPISTLES
Paul shows that the law is not sin but the yardstick of sin. For Paul demonstrated that sins lie dormant in us and that they will not go unpunished by God. When a man finds this out he becomes guilty and thus does not thank the law. For who would be grateful to someone who tells him that he is running the risk of punishment? But he gives thanks to the law of faith, because the man who was made guilty by the law of Moses has been reconciled to God by the law of faith, even though the law of Moses is just and good in itself (because it is good to show that danger is near).…Paul takes on a particular role in order to expound a general principle. For the law forbids covetousness, but because it is a matter of desire it was not previously thought to be sin. For nothing could be easier than to covet something which belongs to a neighbor; it is the law which called it sin. For to men of the world nothing seems more harmless and innocent than desire.
Romans 7:8 — COMMENTARY ON PAUL'S EPISTLES
By "all kinds of covetousness" Paul means every sin. [In the last verse] he mentioned covetousness according to the law, and now by adding other sins he shows that all covetousness works in man by the impulse of the devil, whom he calls "sin," so that the law was given to man to promote the opposite. For when the devil saw the help provided by the law for man, whom he was delighted to have snared as much by his own sin as by the sin of Adam, he realized that this was done against him. For when he saw man placed under the law he knew that he would escape from his control, for now man knew how to escape the punishment of hell. For this reason his wrath was kindled against man, in order to turn him away from the law and get him to do what was forbidden, so that he would again offend God and fall back into the devil's power."Apart from the law sin lies dead." This is to be understood in two ways. First, you should realize that the devil is meant when the word sin is used and that it also refers here to sin itself. The devil is said to have died because before the law came he did not conspire to deceive man and was quiet, as if unable to possess him. But, second, "sin was also dead," because it was thought that it would not be reckoned by God. For that reason it was dead as far as natural man was concerned, as if he could sin without being punished. In fact sin was not absent, as I have already indicated, but this was not realized until it became clear by the giving of the law, i.e., that sin would revive. But how could it revive unless it had previously been alive and after the fall of man was thought to be dead when in fact it was still living? People thought that sin was not being reckoned to them, when in fact it was. Thus something which was alive was assumed to be dead.
Romans 7:10 — COMMENTARY ON PAUL'S EPISTLES
Man died when he realized that he was guilty before God when he had previously thought that he would not be held accountable for the sins which he committed. It is true that the law was given for life, but because it made man guilty, not only for the sins which he committed before the coming of the law but also for those which he committed afterward, the law which was given for life turned out to bring death instead. But as I have said, this was for the sinner, because for those who obeyed, it led to eternal life.
Romans 7:11 — COMMENTARY ON PAUL'S EPISTLES
"Sin" in this verse is to be understood as the devil, who is the author of sin. He found an opportunity through the law to satisfy his cruelty by the murder of man, so that as the law threatened sinners, man by instinct always did what was forbidden. By offending God he incurred the penalty of the law, so that he was condemned by that which had been given to him for his own good. For as the law was given to man without his asking for it, it inflamed desires to man's disadvantage in order to stain him even more with sinful lusts, and he could not escape its hands.
Romans 7:12 — COMMENTARY ON PAUL'S EPISTLES
Paul commends the law in this way so that no doubts about it might remain.
Romans 7:13 — COMMENTARY ON PAUL'S EPISTLES
Although even before the law came, the devil obtained death for man because of the first sin of Adam, nevertheless, after the law came he found still greater punishments for him in hell, where death followed him. For to have sinned before the coming of the law was a lesser crime than to have sinned after it.The wording here suggests that a limit was imposed on transgressors when they were forbidden to sin.… What the apostle means is that sinning after the law came was much more serious than sinning before it. He means that after the law came the attacks and tricks of Satan grew worse.
Romans 7:14 — COMMENTARY ON PAUL'S EPISTLES
Paul is speaking here to those who were under the law. For they would not have submitted to it if they did not know that it was spiritual.… Paul calls man carnal, because he sins.To be sold under sin means to trace one's origin to Adam, who was the first to sin, and to subject oneself to sin by one's own transgression.… For Adam sold himself first, and because of this all his descendants are subjected to sin. The law is firm and just and without fault, but man is weak and bound either by his own or by his inherited fault, so that he cannot obey the law in his own strength.
Romans 7:18 — COMMENTARY ON PAUL'S EPISTLES
Paul does not say that the flesh is evil, as some think, but that what dwells in the flesh is not good, i.e., sin. How does sin dwell in the flesh when it is not a substance but the perversion of what is good? Since the body of the first man was corrupted by sin and became dissolvable, this same corruption of sin remains in the body because of the state of transgression, retaining the strength of the divine judgment given in Adam, which is the sign of the devil, at whose prompting Adam sinned. Because of this sin is said to dwell in the flesh, to which the devil comes as if to his own kingdom. For the flesh is sinful and sin remains in it in order to deceive man by evil temptations, so that man will not do what the law commands.Man can agree that what the law commands is good; he can say that it naturally pleases him and that he wants to do it. But in spite of all that, the power and the strength to carry out his wishes is lacking because he is so oppressed by the power of sin that he cannot go where he wants nor can he make contrary decisions, because another power is in control of him. For man is burdened by his habit of sinning and succumbs to sin more readily than to the law, which he knows teaches what is good. For if he wants to do what is good, habit backed by the enemy prevents him.
Romans 7:19 — COMMENTARY ON PAUL'S EPISTLES
Paul repeats this often in order to make it clear.
Romans 7:20 — COMMENTARY ON PAUL'S EPISTLES
Is the sinner compelled to sin by a power outside himself? Not at all. For it was by his own fault that these evil things began, for whoever binds himself to sin voluntarily is ruled by its law. Sin persuades him first, and when it has conquered him it takes control.
Romans 7:21 — COMMENTARY ON PAUL'S EPISTLES
Paul says that the law of Moses agrees with his will against sin, which dwells in his flesh and forces him to do something other than what he and the law want to do.
Romans 7:22 — COMMENTARY ON PAUL'S EPISTLES
Paul says that the mind delights in the things which are taught by the law. This is "our inmost self," because sin does not dwell in the mind but in the flesh.… It is prevented from dwelling in the mind by free will. Therefore sin dwells in the flesh, at the door of the soul as it were, so as to prevent the soul from doing what it wants to do. If it dwelt in the mind it would derange it, so that man would not know himself. As it is, he does know himself and takes delight in the law of God.
Romans 7:23 — COMMENTARY ON PAUL'S EPISTLES
Paul mentions two laws here. One of these he sees in his members, i.e., in the outer self, which is the flesh or the body. This law is hostile to us. It wars with his mind, leading him captive in a state of sin and preventing him from getting out of it and finding help. The other law is the law of the mind, which is either the law of Moses or the law of nature which is innate in the mind. This law is attacked by the violence of sin and by its own negligence, for in that it loves evil it subjects itself to sin and is held captive by the habit of sinning. For man is a creature of habit.For Paul, there are here four kinds of law. The first is spiritual. This is the law of nature, which was reworked by Moses and made authoritative; it is God's law. Then there is the law of the mind, which agrees with God's law. Third, there is the law of sin, which is said to dwell in man's members because of the transgression of the first man. The fourth appears in our members and tempts us to sin, before retreating. But these four laws can be reduced to two—the law of good and the law of evil. For the law of the mind is the same as the spiritual law or the law of Moses, which is called the law of God. But the law of sin is the same as the law which appears in our members, which contradicts the law of our mind.
Romans 7:24 — COMMENTARY ON PAUL'S EPISTLES
Paul says that a man born in sin is wretched. For indeed how could man not be wretched when he has succeeded to this inheritance of sin, having this enemy sin with him, through which Satan has access to him? For Adam invented steps by which the despoiler came up to his descendants. Yet the most merciful God, moved by pity, gave us his grace through Christ so that it might be revealed that the human race, once it accepted the forgiveness of sins, might repent and put sin to death. For a man who is pardoned for his sins and cleansed can resist the power of the enemy which is aimed against him, provided that God continues to help him.
Romans 7:25 — COMMENTARY ON PAUL'S EPISTLES
"The law of God" means both the law of Moses and the law of Christ.… A free mind which has been called back to good habits by the help of the Holy Spirit can repulse evil temptations. For it has recovered its power to resist the enemy. If it is no longer subject then Satan cannot appear uninvited. Flesh, though, has no judgment, nor is it able to discern anything, because it is brute nature. It cannot close the door to the enemy, nor can it come in and persuade the mind to do the opposite to what the mind intends.Because man consists of both soul and flesh, the part which knows serves God and the part which is mute serves the law of sin. But if man perseveres in the form in which he was created, the enemy would have no power to reach the flesh and persuade it to act against the will of the soul. But because the whole man was not restored to his pristine state by the grace of Christ the sentence pronounced on Adam remains in force, for it would be unjust to abolish a sentence which was rightly pronounced. So although the sentence remains in force, a cure has been found by the providence of God, so that the salvation which man had lost by his own fault might be given back to him.
Romans 8:1 — COMMENTARY ON PAUL'S EPISTLES
It is true that there will be no damnation for those who are Christians serving the law of God with a devout mind.
Romans 8:2 — COMMENTARY ON PAUL'S EPISTLES
Paul holds out security for us by the grace of God, so that we should not be tempted by the suggestions of the devil as long as we reject them.… We shall instead be rewarded if we repel the counsels of that sin which remains in us, for it demands great skill to avoid the tricks of the enemy within. "The law of the Spirit of life is the law of faith." For even the law of Moses is spiritual in that it forbids us to sin, but it is not the law of life. It has no power to pardon those who are guilty of the sins which merit death and thus to bring them back to life.… Therefore it is the law in Christ Jesus, that is to say, through faith in Christ, which frees the believer from the law of sin and death. The law of sin, which Paul says dwells in our members, tries to persuade us to sin, but the law of Moses is a law of death, because it puts sinners to death.
Romans 8:3 — COMMENTARY ON PAUL'S EPISTLES
For whom was this impossible? For us of course, because we could not fulfill the commandment of the law, since we were subject to sin. For this reason God sent his Son in the likeness of sinful flesh. It is the likeness of our flesh because, although it is the same as ours is, it was sanctified in the womb and born without sin, neither did he sin in it. Therefore the womb of a virgin was chosen for the divine birth so that the divine flesh might differ from ours in its holiness. It is like ours in origin but not in sinfulness. For this reason Paul says that it is similar to our flesh, since it is of the same substance, but it did not have the same birth, because the body of the Lord was not subject to sin. The Lord's flesh was sanctified by the Holy Spirit in order that he might be born in the same kind of body as Adam had before he sinned. By sending Christ God used sin to condemn sin.… For Christ was crucified by sin, which is Satan; hence sin sinned in the flesh of the Savior's body. In this way, God condemned sin in the flesh, in the very place where it sinned.
Romans 8:4 — COMMENTARY ON PAUL'S EPISTLES
Paul says that sin has been condemned in order that the righteousness of the law given by Moses might be fulfilled in us. For once removed from the power of the law we become the law's friends. Those who have been justified are friends of the law. For how is this righteousness fulfilled in us unless the forgiveness of sins is given to us, so that once we have been justified by the removal of our sins we might serve the law of God with our minds? This is what it means to walk according to the Spirit and not according to the flesh. The devotion of the mind, which is the spirit, will not succumb to the desire of sin, which sows lusts in the soul by means of the flesh because sin dwells in it. But if sin has been condemned, how can it be indwelling?Sin has been condemned by the Savior in three different ways. In the first place, he condemned sin in that a person should turn away from it and not sin. Next, sin is said to have been condemned on the cross, because it enacted sin itself. The power by which it held people in hell because of Adam's sin was then taken away. After that it would no longer dare to hang onto anyone who had been signed with the sign of the cross. In the third place, God condemned sin by canceling it out in the case of those who had received forgiveness for their sins. For although a sinner ought to be condemned for his sin, God forgave him and condemned the sin in him instead. So if we follow our Savior's example and do not sin, we are condemning sin.
Romans 8:5 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because whoever obeys the temptation which comes through the flesh knows what the things of the flesh are.… Those who live according to the Spirit are those who have stomped on the lusts of the flesh by attacking sin. They have put the world behind them and although they still walk in the flesh they do not struggle according to the flesh. Their glory is not from men but from God. Dwelling in these spiritual works, they know what the things of the Spirit of God are and walk in his commandments.
Romans 8:6 — COMMENTARY ON PAUL'S EPISTLES
The wisdom of the flesh is death because sin is serious and it is through sin that this death comes. It is called wisdom, even though it is a foolish thing, because to worldly people sins against the law of God which are conceived, whether in thought or in deed, on the basis of what is visible appear as wisdom, especially because those who sin are full of energy and cleverness. The fact that they take so much trouble over it makes them appear wise, even though there is nothing more foolish than sinning. Moreover, there is yet another wisdom of the flesh which, puffed up as it is by earthly reasoning, denies the possibility of miracles. Therefore it laughs at the virgin birth and at the resurrection of the flesh. The wisdom of the Spirit, on the other hand, is true wisdom which leads to life and peace.… Paul did not say that the flesh is hostile but rather that "the wisdom of the flesh" is. "The wisdom of the flesh" means, in the first place, any argument about the unknown which men have come up with and, in the second place, a preference for what can be seen. Both these things are hostile to God because they make the Lord of the elements and the Creator of the world equal to what he has made and assert that nothing can happen unless there is a rational cause for it. For this reason they deny that God made a virgin give birth or that he raises the bodies of the dead. They say that it is absurd that God should do anything beyond what man can understand, and therefore he did not do it.… These people are so blinded that they do not see how greatly they are insulting God, for the work which he was pleased to do in order that his praise should be proclaimed they condemn and claim is unbelievable and absurd.
Romans 8:8 — COMMENTARY ON PAUL'S EPISTLES
The wise of this world are in the flesh because they cling to their wisdom, by which they reject God's law. For whatever goes against the law of God is of the flesh, because it is of the world. For the whole world is flesh and every visible thing is assigned to the flesh.
Romans 8:9 — COMMENTARY ON PAUL'S EPISTLES
Those who are said to be in the Spirit are not in the flesh if they agree with the apostle John and do not love the world. … Paul speaks somewhat ambiguously because those who have been inducted into the law do not yet have a perfect faith, although Paul saw a hope of perfection in them. For this reason he sometimes speaks to them as if they are perfect and sometimes as if they are yet to become perfect. This is why sometimes he praises them and sometimes he warns them, so that if they maintain the law of nature according to what has been said above they will be said to be in the Spirit, because the Spirit of God cannot dwell in anyone who follows carnal things.Here Paul says that the Spirit of God is the Spirit of Christ, for everything which belongs to the Father belongs to the Son as well. Therefore he says that whoever is subject to the abovementioned sins does not belong to Christ. Such a person does not have the Spirit of God, even if he has accepted that Christ is God's Son. For the Holy Spirit abandons people for one of two reasons, either because they think carnally or because they act carnally. Therefore he exhorts them to good behavior by the things which he commands.
Romans 8:10 — COMMENTARY ON PAUL'S EPISTLES
Paul asserts that the bodies of those whom the Holy Spirit has abandoned because of sin are dead, nor does the feeling of their murder touch him, i.e., the Spirit. For the Spirit of God cannot sin. He is given for righteousness in order to make people righteous by his assistance.If a believer returns to the life of the flesh, the Holy Spirit will leave him and he will die in his unrighteousness. In saying "the body" Paul means that the whole person will die because of sin.
Romans 8:11 — COMMENTARY ON PAUL'S EPISTLES
Paul repeats here what he has just said. Once again, the word body stands for the whole person.
Romans 8:12 — COMMENTARY ON PAUL'S EPISTLES
It is right and clear that we are not obliged to follow Adam, who lived according to the flesh, and who by being the first to sin left us an inheritance of sin. On the contrary, we ought rather to obey the law of Christ who, as was demonstrated above, has redeemed us spiritually from death. We are debtors to him who has washed our spirits, which had been sullied by carnal sins, in baptism, who has justified us and who has made us children of God.
Romans 8:13 — COMMENTARY ON PAUL'S EPISTLES
Nothing is truer than this, that if we live according to Adam we shall die. For by sinning Adam was consigned to the flesh and sold himself to sin, for all sin is oriented to the flesh.… The body wants to be governed by the law of the spirit, which is why Paul shows that if we are led by the Holy Spirit the acts and desires of the flesh, which are made up by the instigation of the powers of this world, are repressed so as to be unable to act. Then we shall enjoy eternal life.
Romans 8:15 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because once we have received the Holy Spirit we are delivered from all fear of evil deeds, so that we might no longer act in such a way as to be afraid once more. Beforehand we were under fear, because once the law was given everyone was considered guilty. Paul called the law "the spirit of fear" because it made people afraid on account of their sins. But the law of faith, which is what is meant by "the Spirit of sonship," is a law of assurance, because it has delivered us from fear by pardoning our sins and thus giving us assurance.Set free by the grace of God from fear, we have received the Spirit of sonship so that, considering what we were and what we have become by the gift of God, we might govern our life with great care lest the name of God the Father be disgraced by us and we incur all the things we have escaped from.… We have received such grace that we can dare to say to God: "Abba! Father!" For this reason, Paul warns us not to let our trust degenerate into pride. For if our behavior does not correspond to our voice when we cry, "Abba! Father!" we insult God by calling him Father. Indeed, God in his goodness has indulged us with what is beyond our natural capacity.
Romans 8:16 — COMMENTARY ON PAUL'S EPISTLES
The witness of children is that by the Spirit they should be seen to bear the sign of the Father.
Romans 8:17 — COMMENTARY ON PAUL'S EPISTLES
Since there is no way that God the Father can be said to have died and Christ the Son is said to have died because of his having become flesh. How is it that he who died is always said to be the heir of the life, when heirs are normally heirs of the dead? But of course Christ died in his humanity, not in his divinity. For with God, which is where our inheritance lies, the Father's gift is poured into his obedient children, so that one who is alive may be the heir of the Living One by his own merit and not by reason of death.… What it means to be a fellow heir with Christ we are taught by the apostle John, for among other things he says: "We know that when he appears we shall be like him." …To suffer together with Christ is to endure persecutions in the hope of future rewards and to crucify the flesh with its evils and lusts, i.e., to reject the pleasures and pomp of this world. For when all these things are dead in a man, then he has crucified this world, believing in the life of the world to come in which he believes that he will be a fellow heir with Christ.
Romans 8:18 — COMMENTARY ON PAUL'S EPISTLES
This exhortation relates to what we have just read, in which Paul shows that the things which we might suffer at the hands of the wicked here below are small in comparison with the reward which awaits us in the next life. Therefore we ought to be prepared for every eventuality, because the rewards which are promised to us are so great so that our mind may be consoled in tribulation and grow in hope.
Romans 8:20 — COMMENTARY ON PAUL'S EPISTLES
The subjection of the creation is not for its benefit but for ours. What does it mean to be subject to futility but that what it produces is worthless? For the creation works in order to bring forth corruptible fruit. Corruption therefore is itself futility.
Romans 8:21 — COMMENTARY ON PAUL'S EPISTLES
Because the creation cannot contradict its Creator it is subjected because of him, but not without hope. For in its travail it has this comfort, that it will have rest when all those who will believe and for whose sake it was subjected in the first place will have come to faith.
Romans 8:22 — COMMENTARY ON PAUL'S EPISTLES
To groan in travail is to grieve.… The elements themselves show forth their works with care, for both the sun and the moon fill the spaces allotted to them not without travail, and the spirit of the animals demonstrates its servitude by loud groanings. All these are waiting for rest and to be set free from their servile labor. Now if this service were of any benefit to God the creation would be rejoicing, not grieving. But every day it watches its labor disappear. Every day its work appears and vanishes. Therefore it is right to grieve, because its work leads not to eternity but to corruption.
Romans 8:23 — COMMENTARY ON PAUL'S EPISTLES
For Christians, this world is like the ocean. For just as the sea is whipped up by adverse winds and produces storms for sailors, so also this world, moved by the scheming of wicked men, disturbs the minds of believers. And the enemy does this in so many different ways that it is hard to know what to avoid first, for sources of tribulation are by no means wanting.
Romans 8:24 — COMMENTARY ON PAUL'S EPISTLES
By hoping for what God has promised to us in Christ, we have made ourselves worthy of deliverance. Therefore we have been set free in the hope that what is coming in the future is no different from what we believe.
Romans 8:25 — COMMENTARY ON PAUL'S EPISTLES
Patience is greatly approved of by God, for by daily waiting it desires the coming of the kingdom of God and does not doubt just because it delays.
Romans 8:26 — COMMENTARY ON PAUL'S EPISTLES
Our prayers are weak because they ask for things contrary to reason, and for this reason Paul shows that this weakness in us is helped by the Holy Spirit who has been given to us. The Holy Spirit helps because he does not allow anything we ask for before the proper time or against God's wishes to happen.Paul says that the Spirit intercedes for us not with human words but according to his own nature. For when what comes from God speaks with God, it is obvious that he will speak in the same way as the one from whom he comes speaks. For the Spirit given to us overflows with our prayers in order to make up for our inadequacy and lack of foresight by his actions and to ask God for the things which will be of benefit to us.
Romans 8:27 — COMMENTARY ON PAUL'S EPISTLES
It is clear that the prayer of every spirit is known to God, from whom nothing is secret or hidden. How much more then should [the Father] know what the Holy Spirit, who is the same essence as himself, is saying?
Romans 8:28 — COMMENTARY ON PAUL'S EPISTLES
It is not that God, knowing the intention of their heart and their ignorance, gives them the opposite of what they ask for. Rather he teaches them what ought to be given to people who love God. This is what the Lord says in the Gospel: "For your Father knows what you need, even before you ask him." Those who are called according to the promise are those whom God knew would believe in the future.
Romans 8:29 — COMMENTARY ON PAUL'S EPISTLES
Those whom God foreknew would believe in him he chose to receive the promises. But those who appear to believe yet do not persevere in the faith are not chosen by God, because whoever God chooses will persevere.Christ is rightly called the "firstborn" because he was not made before the rest of creation but begotten, and God has chosen to adopt men as his children following Christ's example. He is the firstborn in the regeneration of the Spirit, in the resurrection from the dead and in the ascension into heaven. Therefore, the firstborn in all things is said to be our brother, because he chose to be born as a man, but he is also Lord, because he is our God.
Romans 8:30 — COMMENTARY ON PAUL'S EPISTLES
To "call" is to help somebody who is already thinking about faith or else to address him firmly in the knowledge that he will listen.
Romans 8:31 — COMMENTARY ON PAUL'S EPISTLES
Who would dare attack us when the Judge himself has foreknown us and pronounced us to be suitable?
Romans 8:32 — COMMENTARY ON PAUL'S EPISTLES
Paul urges us to rest assured on account of our faith by showing us that God gave up his Son to death on our behalf even before we had ceased being sinners, because he knew in advance that we would believe. He says that God long ago decided that all those who believed in Christ would be rewarded. Thus if God is prepared to give us the greatest things, even to the point of sacrificing his own Son on our behalf, how can we not believe that he will give us the lesser things as well? For the believer's rewards are already waiting. Giving them to us is not nearly as difficult as handing Christ over to death for our sake.
Romans 8:33 — COMMENTARY ON PAUL'S EPISTLES
It is clear that nobody would dare or be able to override the judgment and foreknowledge of God. For who could reject what God has approved, given that nobody is equal to God?
Romans 8:35 — COMMENTARY ON PAUL'S EPISTLES
This means: "Who will turn us away from the love of Christ, who has given us such great and innumerable gifts?" No torments will overcome the love of a mature Christian.
Romans 8:38 — COMMENTARY ON PAUL'S EPISTLES
These are all the things which have come upon us since we were abducted by the devil. Paul lists them in order to steel us against them if they should appear so that, confident of the hope and help of Christ and armed with faith, we might be able to fight against them.
Romans 9:2 — COMMENTARY ON PAUL'S EPISTLES
Since it appears that earlier he was speaking against the Jews, who thought that they were justified by the law, Paul now shows his desire and love for them and says that his conscience bears witness in Christ Jesus and in the Holy Spirit.
Romans 9:5 — COMMENTARY ON PAUL'S EPISTLES
Paul lists so many indications of the nobility and dignity of the Jewish people and of the promises they received in order to deepen his grief for all these things, because by not accepting the Savior they lost the privilege of their fathers and the merit of the promises, and they became worse than the Gentiles, whom they had previously detested when they were without God. For it is a worse evil to lose a dignity than never to have had it.As there is no mention of the Father's name in this verse and Paul is talking about Christ, it cannot be disputed that he is called God here. For if Scripture is speaking about God the Father and adds the Son, it often calls the Father God and the Son Lord. If someone does not think that it is said here about Christ that he is God, then let him name the person about whom he thinks it is said, for there is no mention of God the Father in this verse.
Romans 9:7 — COMMENTARY ON PAUL'S EPISTLES
What Paul wants us to understand is that not all are worthy because they are children of Abraham, but only those who are children of the promise, that is, whom God foreknew would receive his promise, whether they are Jews or Gentiles.… Abraham believed and received Isaac on account of his faith, because he believed in God. By this the mystery of the future faith was indicated, that they would be brothers of Isaac who had the same faith by which Isaac was born, because Isaac was born as a type of the Savior by the promise. Thus whoever believes that Christ Jesus was promised to Abraham is a child of Abraham and a brother of Isaac. Abraham was told that all the nations would be blessed in his offspring. This happened not in Isaac, but in him who was promised to Abraham in Isaac, that is, Christ, in whom all the nations are blessed when they believe. Therefore the other Jews are children of the flesh, because they are deprived of the promise and cannot claim Abraham's merit, because they do not follow the faith by which Abraham is counted worthy.
Romans 9:9 — COMMENTARY ON PAUL'S EPISTLES
This prefigures Christ, because Christ was promised to Abraham as a future son, in whom the word of the promise would be fulfilled.
Romans 9:10 — COMMENTARY ON PAUL'S EPISTLES
Paul says that Sarah was not the only one to give birth in a typological manner. Rebecca, the wife of Isaac, did the same, though in a different way. Isaac was born as a type of the Savior, but Jacob and Esau were born as types of two peoples, believers and unbelievers, who come from the same source but are nevertheless very different.… One person represents the entire race, not because he is their physical ancestor but because he shares their relationship to God. There are children of Esau who are children of Jacob, and vice versa. It is not because Jacob is praised that all those descended from him are worthy to be called his children. Nor is it because Esau was rejected that all those descended from him are condemned, for we see that Jacob the deceiver had unbelieving children, and Esau had children who were faithful and dear to God. There is no doubt that there are many unbelieving children of Jacob, for all the Jews, whether they are believers or unbelievers, have their origin in him. And that there are good and faithful children of Esau is proved by the example of Job, who was a descendent of Esau, five generations away from Abraham and therefore Esau's grandson.
Romans 9:11 — COMMENTARY ON PAUL'S EPISTLES
Paul proclaims God's foreknowledge by citing these events, because nothing can happen in the future other than what God already knows. Therefore, knowing what each of them would become, God said: "The younger will be worthy and the elder unworthy." In his foreknowledge he chose the one and rejected the other. And in the one whom God chose his purpose remained, because nothing other than what God knew and purposed in him to make him worthy of salvation could happen. Likewise, the purpose of God remained in the one whom he rejected. However, although God knew what would happen, he is not a respecter of persons and condemns nobody before he sins, nor does he reward anyone until he conquers.
Romans 9:13 — COMMENTARY ON PAUL'S EPISTLES
These things are said of the Jews … for not all who are called children of Abraham deserve to be so called, as I have already pointed out. Therefore Paul restricts his grief to the fact that he discovered that it was long ago predicted that not all would believe, and he grieves for them only because they refused to believe out of jealousy. They had the opportunity, however, as Paul demonstrates. At the same time, there was no point in grieving over those who were not predestined to eternal life, for God's foreknowledge had long ago decreed that they would not be saved. For who would cry over someone who is long dead? But when the Gentiles appeared and accepted the salvation which the Jews had lost, Paul's grief was stirred, but this was mainly because they were the cause of their own damnation.God knew those who would turn out to be people of ill will and he did not number them among the good, although the Savior said to the seventy-two disciples whom he chose as a second class and who later abandoned him: "Your names are written in heaven." But this was because of justice, since it is just that each person should receive his reward. For because they were good they were chosen for this service, and their names were written in heaven for the sake of justice, as I have said. But according to foreknowledge they were among the number of the wicked. For God judges according to his justice, not according to his foreknowledge. Thus he said to Moses: "If someone sins against me, I shall delete him from my book." The person who sins is deleted according to the justice of the Judge, but according to his foreknowledge his name was never in the book of life. The apostle John described these people as follows: "They went out from us but they were never of us, for if they had been of us they would have remained with us." There is no respect of persons in God's foreknowledge. For God's foreknowledge is that by which it is defined what the future will of each person will be, in which he will remain, by which he will either be condemned or rewarded. Some of those who will remain among the good were once evil, and some of those who will remain among the evil were once good.
Romans 9:15 — COMMENTARY ON PAUL'S EPISTLES
This means that God will have mercy on those whom he knows will be converted and remain with him.… He will show mercy to those who, after they have sinned, return to him with a right heart. It is God's to give or to not give. He calls the ones whom he knows will obey and does not call those whom he knows will not obey.
Romans 9:16 — COMMENTARY ON PAUL'S EPISTLES
When Saul asked forgiveness for his sin he did not receive it, but David, when he confessed his sin, did receive forgiveness. However, it cannot be said on this basis that God judged unjustly by granting forgiveness to the one and withholding it from the other. For the one who looks on the heart knows in what spirit the penitent is making his request and whether it deserves to be heard. And although it is dangerous to try to figure out God's judgment, yet in the case of unbelievers, who reap the reward of their own minds, it cannot be said that God's judgment is unjust.Look at the stories of Saul and David and ask yourself what happened to them after God's judgment. Did Saul do what was right after he was refused mercy? Did he prove that God's judgment was unjust? Did David after receiving mercy turn his back on God? Or did he remain in him from whom he received mercy?
Romans 9:17 — COMMENTARY ON PAUL'S EPISTLES
This Pharaoh (this was a royal title among the Egyptians and not a personal name, just as the rulers of Rome are called Caesars), was guilty of a great many crimes and unfit to live. He would never repent or in any way earn the right to live with God. But if anyone thought that God had made a mistake or that he was unable to take revenge on Pharaoh, let him listen to what God says.… Pharaoh was used by God in order that many signs and plagues might be revealed through him. Even though he was really dead, he appeared to be alive for a short while so that all those who were without God might be frightened by the punishment and the torments which they saw being inflicted on him and confess the one true God, by whom this revenge was being wreaked. In the same way the ancient physicians used to open up the bodies of people who deserved to die, while they were still alive, in order to find out what the causes of their disease might be and thus by punishing the dying bring saving health to the living.
Romans 9:18 — COMMENTARY ON PAUL'S EPISTLES
Here Paul assumes the role of an objector who makes these assumptions.
Romans 9:19 — COMMENTARY ON PAUL'S EPISTLES
Paul teaches us first that nobody can resist God's will because he is more powerful than anyone else. Next he teaches us that God is the Father of all and therefore does not want anyone to suffer evil. What God has made he wants to remain unharmed.
Romans 9:20 — COMMENTARY ON PAUL'S EPISTLES
It is a great indignity and presumption for a man to answer back to God—the unjust to the just, the evil to the good, the imperfect to the perfect, the weak to the strong, the corruptible to the incorrupt, the mortal to the immortal, the servant to the Lord, the creature to the Creator!
Romans 9:21 — COMMENTARY ON PAUL'S EPISTLES
The substance of the clay is the same, but the will of the potter is different. Likewise God made us all of the same substance and we all became sinners, but he had mercy on one and rejected another, not without justice. The potter has only a will, but God has a will and justice to go with it. For he knows who ought to be shown mercy, as I have already said.
Romans 9:22 — COMMENTARY ON PAUL'S EPISTLES
This means that unbelievers are made ready for punishment by the will and longsuffering of God, which is his patience. For although he has waited a long time for them, they have not repented. He has waited a long time so that they should be without excuse, for God knew all along that they would not believe.
Romans 9:23 — COMMENTARY ON PAUL'S EPISTLES
It is God's patience and long-suffering that, just as he prepares the wicked for destruction, so also he prepares the good for their reward. For the good are those who have the hope of faith. God preserves everyone knowing what the destiny of each will be. Therefore, it is a sign of his patience that those who have been rescued from evil or who persevere in good works he prepares for glory.
Romans 9:24 — COMMENTARY ON PAUL'S EPISTLES
God has called those whom he has prepared for glory, who he knew would persevere in faith, whether they are near at hand or far away.
Romans 9:25 — COMMENTARY ON PAUL'S EPISTLES
It is clear that this was said about the Gentiles, who once were not God's people, but afterward, to the chagrin of the Jews, received mercy and are called God's people. Once they were not loved, but when the Jews fell away they were adopted as children and are now loved, so that where once they were not called God's people, now they are called children of the living God.
Romans 9:27 — Commentary on Romans
But Isaiah cries out for Israel. This is what he says, that Isaiah cries out for those who believe in Christ (Isaiah 10:22). For these are truly Israelites, as the Lord says to Nathanael: Behold, truly an Israelite, in whom there is no deceit (John 1:47). If the number of the children of Israel is like the sand of the sea, the remnant will be saved. When the Jews reject the deserving and promise of the fathers, they are the ones who do not receive it; these are the remnants, who persist in believing in the faith of the promise made to the fathers, having become faithful. For those who do not believe in the one whom the Law alone promised is sufficient for salvation, depart from the Law. Therefore, it is necessary that apostates, who do not receive Christ, be considered violators of the Law. Therefore, God says that only the believers from the greatest multitude will be saved, whom He foreknew.
Romans 9:28 — COMMENTARY ON PAUL'S EPISTLES
This has been done in Christ, who said: "Moses wrote about me."
Romans 9:29 — COMMENTARY ON PAUL'S EPISTLES
This seed, which alone remains reserved for the conversion of the human race is Christ and his teaching, as he himself said: "The seed is the Word of God." Therefore what was long ago promised to us who have been delivered from the burden of the law remains for our redemption, so that by receiving the forgiveness of sins we might not be punished by the law and perish as Sodom did.
Romans 9:30 — COMMENTARY ON PAUL'S EPISTLES
God is the true and lasting righteousness, if he is acknowledged. For what is more righteous that to know God the Father, from whom all things come, and Christ his Son, through whom all things come? Therefore the first part of righteousness is to acknowledge the Creator, and the next part is to keep what he commands.
Romans 9:31 — COMMENTARY ON PAUL'S EPISTLES
Faith is the fulfilling of the law. It is because the Gentiles have faith that they appear to fulfill the whole law. But the Jews, who out of envy did not believe in the Savior, because they claimed the righteousness which is commanded in the law, i.e., the sabbath, circumcision, etc., did not come to the law. In other words, they did not fulfill the law, and those who do not fulfill the law are guilty of it.
Romans 9:32 — COMMENTARY ON PAUL'S EPISTLES
The Jews rejected faith, which as I have said is the fulfillment of the law, and instead claimed that they were justified by works, that is, by the sabbath, the new moons, circumcision and so on. They forgot that Scripture says that "the just shall live by faith."
Romans 9:33 — COMMENTARY ON PAUL'S EPISTLES
There are many passages of Scripture where Christ is portrayed as a rock or a stone. The prophet Daniel calls him a stone which detaches itself without hands from the mountain, hitting and threatening all the kingdoms and filling the whole earth. This clearly refers to Christ. And in the law the rock from which the waters flowed is called Christ, as the apostle Paul himself testifies. And the apostle Peter says to the Jews: "This is the stone which the builders rejected."The Jews did not want to compare Christ's words with his deeds lest perhaps they might recognize that it was not absurd for him to say that he had come down from heaven.… This was the rock of offense as far as the Jews were concerned. The rock was undoubtedly the human flesh of the Savior. It detached itself without hands, because it was made of a virgin by the Holy Spirit without the participation of a male.
Romans 10:1 — COMMENTARY ON PAUL'S EPISTLES
Since Paul wants to liberate the Jews from the law, which is a veil over their faces, but does not want to appear to desire this out of any hatred for Judaism, he shows his love for them and says many good things about the law. But he teaches that the time for obeying the law has come to an end and by doing this bears witness that he is concerned for them, if only they will listen to him and not assume that he is their enemy.
Romans 10:3 — COMMENTARY ON PAUL'S EPISTLES
Paul says that the Jews did not accept Christ because they were mistaken, not because there was any malice on their part.
Romans 10:5 — COMMENTARY ON PAUL'S EPISTLES
Paul says this because the righteousness of the law of Moses did not make people guilty as long as they kept it.
Romans 10:7 — COMMENTARY ON PAUL'S EPISTLES
The quotation is from Deuteronomy [30:12], but the last phrase is the apostle's own addition. He says that someone who does not doubt about the hope which is in Christ has the righteousness of faith.
Romans 10:8 — COMMENTARY ON PAUL'S EPISTLES
This is said in Deuteronomy [30:14] in order to show that belief [in Christ] is not all that foreign to our mind or to our nature. Even though we cannot see him with our eyes, what we believe is not out of harmony with the nature of our minds and our way of speaking.
Romans 10:10 — COMMENTARY ON PAUL'S EPISTLES
What Paul previously spoke about he now makes clear. The rule of faith is to believe that Jesus is Lord and not to be ashamed to confess that God raised him from the dead and has taken him up to heaven with his body, whence he will come again.
Romans 10:11 — COMMENTARY ON PAUL'S EPISTLES
On the day of judgment, when everything will be examined and all false opinions and teachings will be overthrown, then those who believe in Christ will rejoice, seeing it revealed to all that what they believed is true and what was thought to be foolish was wise. For they will look at others and see that they alone are glorified and wise, when they had been considered contemptible and crazy. This will be the real test, when rewards and condemnation are decreed.
Romans 10:12 — COMMENTARY ON PAUL'S EPISTLES
Paul says that in general everyone is lumped together because of unbelief or else exalted together because of their belief, because apart from Christ there is no salvation in God's presence, only punishment or death. For neither the privileges of their ancestors nor the law can do the Jews any good if they do not accept the merit and promise made to them. Neither do the Gentiles have anything to boast about in the flesh, if they do not believe in Christ.…Paul says that God bestows his riches not on those who believe but on those who call upon him, so that after believing the mind will not cease to ask God for what it has been taught to ask the Lord for.
Romans 10:13 — COMMENTARY ON PAUL'S EPISTLES
God himself, when he was seen by Moses, said to him: "My name is the Lord." This is the Son of God, who is said to be both a messenger and God. The Son is not to be confused with the Father from whom all things come, but is to be acknowledged as the One through whom all things come and to whom all things belong. He is called God because the Father and the Son are one. He is also called an angel, because he was sent by the Father to announce the promised salvation.
Romans 10:14 — COMMENTARY ON PAUL'S EPISTLES
As I said above, you have to believe first if you are going to have the faith to ask for anything. It is obvious that Christ cannot be believed in if he is not obeyed. It is likewise clear that whoever rejects a preacher does not accept the one who sent him either.
Romans 10:15 — COMMENTARY ON PAUL'S EPISTLES
Nobody can be a true apostle unless he is sent by Christ, nor will he be able to preach without a mandate to do so, for his testimony will not reflect his signs of power.Paul quotes the prophet Nahum. By talking about feet he means the coming of the apostles who went round the world preaching the coming of the kingdom of God. For their appearance enlightened mankind by showing them the way toward peace with God, which John the Baptist had come to prepare. This is the peace to which those who believe in Christ are hastening. Then St. Simeon, seeing the discord in the world, rejoiced at the coming of the Savior, saying: "Lord, now let your servant depart in peace," because the kingdom of God is peace, and all discord is taken away when everyone bows the knee to the one God.
Romans 10:17 — COMMENTARY ON PAUL'S EPISTLES
It is obvious that unless something is said, it can neither be heard nor believed.
Romans 10:18 — COMMENTARY ON PAUL'S EPISTLES
They heard but they did not want to believe. For there are some who, in spite of the fact that they hear, do not believe. For they hear but do not understand, because their heart is blinded by wickedness. … If the sound of the gospel has gone out to the entire world, it is not possible that the Jews have not heard it, and so none of them can be pardoned from the sin of unbelief.
Romans 10:19 — COMMENTARY ON PAUL'S EPISTLES
Paul means here that of course Israel knew.… They all heard but they did not all believe.The jealousy of the Jews arose from their envy at seeing a people which earlier had been without God and barbarous claim the Jewish God as their own and receive the promise which had originally been made to the Jews.… Nothing destroys a man so much as jealousy, which is why God made it the avenger of unbelief, because that is a great sin.
Romans 10:20 — COMMENTARY ON PAUL'S EPISTLES
Having made us aware of the words of Moses to talk about the rejection of the Jews, Paul here adds the testimony of the prophet Isaiah in order to make his point clearer still.… Isaiah here is speaking in the role of Christ.
Romans 10:21 — COMMENTARY ON PAUL'S EPISTLES
Here Israel refers to the Israel of the flesh, those who are children of Abraham but not according to faith. For the true Israel is spiritual and sees God by believing in him. "All day long" means "always."This passage may also refer to the Savior, who held out his hands on the cross to plead forgiveness for those who were killing him.
Romans 11:1 — COMMENTARY ON PAUL'S EPISTLES
Since Paul has shown that the people of Israel did not believe, now, in order that it should not be thought that he has said that they were all unbelievers, he shows that God has not rejected the inheritance which he promised to the descendants of Abraham. For he would not have promised them a kingdom if he knew that none of them would believe.… By using himself as an example, he shows that the part of Israel which God foreknew would be saved had in fact been saved and that the part which had been consigned to perdition because of its constant unbelief might yet be saved. Romans 11:2 — COMMENTARY ON PAUL'S EPISTLES. This is what the Savior says: "Father, I have kept those whom thou didst give to me, and none of them is lost but the son of perdition."
Romans 11:4 — COMMENTARY ON PAUL'S EPISTLES
This is clear, for Paul shows that not only Elijah remained as one devoted to God who did not worship idols, but that there were many who remained faithful to God, just as there were not a few Jews who believed in Christ.
Romans 11:5 — COMMENTARY ON PAUL'S EPISTLES
Even though many have fallen away, those whom God foreknew have remained in the promise of the law. For those who have accepted Christ as he was promised in the law have remained in the law, but those who rejected Christ have fallen away from it.
Romans 11:6 — COMMENTARY ON PAUL'S EPISTLES
It is clear that because grace is the gift of God there is no reward due for works, but it is granted freely because of the free mercy which intervenes.
Romans 11:8 — COMMENTARY ON PAUL'S EPISTLES
These are the carnal Israelites who thought they were justified by the law and did not realize that they were justified by faith before God, because through the law they were all guilty.Those who were blinded were those who were unable to see the way of truth which in their wickedness they had rejected and gone away from so that they could no longer come to the grace of salvation. The examples taken from the prophets reveal that there are two kinds of blind people. The first kind consists of those who are blinded forever, who will never be saved. These people are of such evil will that they knowingly say that they do not know what they hear.… The second type consists of those who, although they try to live according to the law, do not accept the righteousness of Christ. These people are doing this not out of the envy of an evil will but by an erroneous imitation of the tradition of their ancestors. They are blinded for a time, for although they ought to recognize the great works of Christ which cannot be ignored.… They have forgotten God and follow human opinions instead.
Romans 11:9 — COMMENTARY ON PAUL'S EPISTLES
He curses the feast of the wicked because the innocent are often deceived there. They are tricked into coming to dinner so that they may be ruined.
Romans 11:11 — COMMENTARY ON PAUL'S EPISTLES
Paul says here what I have recorded above, that these people have not fallen into unbelief in such a way as to make their ultimate conversion impossible.
Romans 11:12 — Commentary on Romans
It is clear that if their offense benefited the world, while their loss brought benefit to the Gentiles, then the world must have gained more from their loss. This is because there are many more Gentiles than Jews. And if their loss, which is the loss of the promised wealth of the Gentiles, has brought them eternal life, how much more their fullness! It is clear that the world will be richer for good people if even those who are blind are converted; for the world will be saved in great part by human beings. The word 'world' signifies human beings, as it is said of the Savior: 'Behold, the whole world goes after him.' (John 12:19).
Romans 11:13 — COMMENTARY ON PAUL'S EPISTLES
Paul is showing the Gentiles here how much he loves the Jews. For he magnifies his ministry, by which he is the apostle of the Gentiles, if by loving his own people he wins them to the faith as well. For he is more honored still if he wins to eternal life those to whom he has not been sent. For he who finds his lost brothers will have the greatest honor with his parents.
Romans 11:15 — COMMENTARY ON PAUL'S EPISTLES
This is why Paul worked so hard for the conversion of the Jews, since the handicap of their blindness will be removed at the time when their sin is paid for, so that they might receive the free exercise of their will.
Romans 11:16 — COMMENTARY ON PAUL'S EPISTLES
It is clear that they are one and the same substance, so it is impossible for the offering to be holy and the lump unclean, given that the offering comes from the lump. Thus Paul shows that those whose ancestors believed cannot be regarded as unworthy to receive the faith, for if some of the Jews have believed, why can it not be said that the others may also believe?
Romans 11:17 — COMMENTARY ON PAUL'S EPISTLES
If some Jews have not believed, then they have been cut out of the promise.… The Gentiles, who were from a bad root, were grafted into a good tree, which is the opposite of what happens in agriculture, where it is the good branch which is grafted onto a bad root.
Romans 11:18 — COMMENTARY ON PAUL'S EPISTLES
It displeases God if someone rejoices at the misfortune of others, as Solomon says. In any case, the Jews were not rejected for the sake of the Gentiles. Rather, it was because they were rejected that they gave an opportunity for the gospel to be preached to the Gentiles. If you boast against those onto whose root you have been grafted, you insult the people who have accepted you so that you might be converted from bad to good. You will not continue like that if you destroy the thing on which you stand.
Romans 11:19 — COMMENTARY ON PAUL'S EPISTLES
A believing Gentile says that he can rejoice that the Jews did not believe, saying that their condemnation made room for the Gentiles. But the Jews were not condemned by God in order to let the Gentiles in. They condemned themselves by rejecting God's gift, and by doing that they gave the Gentiles an opportunity to be saved. Paul wants to stop this boasting, so that we might rejoice in our salvation rather than insult the weak. For the man who insults a sinner is easily deceived.
Romans 11:20 — COMMENTARY ON PAUL'S EPISTLES
You ought to thank God for his gift in Christ and not insult them but rather pray that, if their wickedness has led to your salvation, they too might return to their roots. Then you will please God who has shown you mercy, for he called you so that by making them jealous of you he might bring them to grace as well.
Romans 11:22 — COMMENTARY ON PAUL'S EPISTLES
Paul testifies that God is good to the Gentiles because, although they followed idols and deserved to die, he waited for them in his patience, and even though they did not seek him, he called them and forgave their sins. But God is severe toward the Jews and has even blinded them because they rejected God's gift. Here Paul is referring to those Jews who because of their wickedness have been permanently blinded. For this reason he says that they have fallen, whereas the others whom I mentioned above have not fallen, even though they have sinned, because Paul shows that they have been blinded for a time. But God has been severe to these, because they have become eternally blind and apostate.
Romans 11:24 — COMMENTARY ON PAUL'S EPISTLES
The olive tree represents faith, whereas the wild olive refers to wickedness.
Romans 11:26 — COMMENTARY ON PAUL'S EPISTLES
God will give them back the free exercise of their will so that, because their unbelief did not spring from malice but from error, they may be put right and afterward be saved.…Paul quotes Isaiah in order to prove that God has reserved a gift for them, in order to teach that they can be set free by the same grace by which the believing Jews have already been set free, because he is not empty but always full of grace.
Romans 11:27 — COMMENTARY ON PAUL'S EPISTLES
The covenant will always be there, however long it takes for them to believe. For this is the Lord Jesus, who has promised to come from heaven in order to set the human race free. Every day he forgives the sins of those who turn to God, nor does he condemn unbelievers straightaway but waits for them, knowing that they may come to a knowledge of God.
Romans 11:28 — COMMENTARY ON PAUL'S EPISTLES
However seriously the Jews may have sinned by rejecting the gift of God, and however worthy they may be of death, nevertheless, because they are the children of good people, whose privileges and many benefits from God they have received, they will be received with joy when they return to the faith, because God's love for them is stirred up by the memory of their ancestors.
Romans 11:29 — COMMENTARY ON PAUL'S EPISTLES
It is usually thought that those who have sinned badly by not accepting the promise of God cannot receive mercy if they do not demonstrate their sorrow, because those who have sinned badly cannot be forgiven without tears and wailing. But Paul shows that these things are not required at the start, because God's gift freely pardons sins in baptism.
Romans 11:31 — COMMENTARY ON PAUL'S EPISTLES
Paul recalls the unbelief of the Gentiles so that being ashamed of it they may not insult the Jews who have not believed but rejoice when they accept the promise of God.
Romans 11:32 — COMMENTARY ON PAUL'S EPISTLES
From earliest times all nations lived in ungodliness and ignorance because they were without God. For this reason the law was revealed, by which the worst ones could be restrained. But by the activity of the adversary sins began to multiply, so that through the commandment man was considered more guilty still. Then God, who in the mercy of his goodness always takes care of human creation, seeing that even without the law sin still existed and that by the law it could not be wiped out, decreed that he would require only faith, by which the sins of all men might be abolished. Thus although man had no ground for hope through the law, he was nevertheless saved by the mercy of God. To consign everything to disobedience means that this decree comes as a gift from God at a time when everyone was laboring in unbelief, so that grace might appear to be the freest of all rewards. Therefore nobody should boast, for the one who is proud of his ignorance is to be pitied.
Romans 11:33 — COMMENTARY ON PAUL'S EPISTLES
God knew from the beginning what man's behavior and works would be like, in that the human race could not be saved only by the severity of his justice nor could it reach perfection only by his mercy. So at a particular time he decreed what should be preached, whereas before that time he allowed each person to decide for himself, because righteousness was recognized under the guidance of nature. And because the authority of natural righteousness was weakened by the habit of sin, the law was given so that the human race would be held back by the fear engendered by the revealed law. But because they did not restrain themselves and were counted guilty under the law, mercy was proclaimed, which would save those who took refuge in it but would blind those who rejected it for a time. During that time this mercy would invite the Gentiles, who earlier on had not wanted to follow the law given to Moses, to share in the promise, so that the Jews might become jealous of their salvation and because of that jealousy turn again to the source of the root, which is the Savior. This is "the depth of the riches and wisdom and knowledge of God," who by his many-sided providence has won both Jews and Gentiles to eternal life.
Romans 11:34 — COMMENTARY ON PAUL'S EPISTLES
It is clear that only God knows everything and it is only he who lacks nothing, because everything comes from him. No one can understand or measure this knowledge, because the inferior cannot comprehend what is superior to it. Jewish believers could not understand that the salvation of the Gentiles could be God's plan and will. Likewise, it seemed unlikely and incredible to the Gentiles that the Jews, who had not believed, could be converted or accepted as believers.
Romans 11:36 — COMMENTARY ON PAUL'S EPISTLES
By saying this Paul revealed a meaning which had been hidden from the world. For because God is the Creator of all things, everything comes from him. And because everything comes from him, it comes through his Son, who is of the same substance and whose work is the Father's work as well.… And because what is from God and through God is then born again in the Holy Spirit, everything is in him as well, because the Holy Spirit is from God the Father, which is why he knows what is in God.… Here Paul laid bare the mystery of God, which he said above should not be unknown to them.
Romans 12:1 — COMMENTARY ON PAUL'S EPISTLES
Paul pleads with them through the mercy of God, by which the human race is saved.… This is a warning that they should remember that they have received God's mercy and that they should take care to worship the one who gave it to them.God's will is our sanctification, for bodies subject to sin are considered not to be alive but dead, since they have no hope of obtaining the promise of eternal life. It is for this purpose that we are cleansed from our sins by God's gift, that henceforth we should lead a pure life and stir up the love of God in us, not making his work of grace of no effect. For the ancients killed sacrifices which were offered in order to signify that men were subjected to death because of sin. But now, since by the gift of God men have been purified and set free from the second death, they must offer a living sacrifice as a sign of eternal life. For now it is no longer the case that bodies are sacrificed for bodies, but instead of bodies it is the sins of the body which must be put to death.
Romans 12:3 — COMMENTARY ON PAUL'S EPISTLES
Here Paul teaches us that we ought to know that the bounds of righteousness must not be transgressed, so that not only will it be of service to us but it will not harm anyone else either.
Romans 12:4 — COMMENTARY ON PAUL'S EPISTLES
By using the example of the body, Paul teaches that it is impossible for any one of us to do everything on our own, for we are members of each other and need one another. For this reason we ought to behave toward one another with care, because we need each other's gifts.
Romans 12:5 — COMMENTARY ON PAUL'S EPISTLES
This is what it means to love Christ, that we should encourage one another to live in a way which corresponds to the way in which the body is made perfect in Christ.
Romans 12:6 — COMMENTARY ON PAUL'S EPISTLES
Paul begins with prophecy, which is the first proof that our faith is rational, for believers prophesied when they received the Spirit. This is given in proportion to the recipient, that is, as much as is necessary for the purpose for which it is given.
Romans 12:7 — COMMENTARY ON PAUL'S EPISTLES
The minister is strengthened for the service of the church to the extent that he believes he ought to serve, lest he labor beyond his faith and exhaust himself in serving to his ruin.… Likewise Paul says that the teacher is aided in his teaching so that he will be inspired to transmit the divine doctrine to the extent that he has the faith to teach.
Romans 12:8 — COMMENTARY ON PAUL'S EPISTLES
The exhorter is helped in the same way as the above and is prepared by the Spirit to have the grace to provoke, for he stirs up the brethren to do good and unbelievers to accept the faith. The contributor is likewise given a spirit of generosity so that he will not stop giving.He who takes care of his brethren will receive vigilance and authority in proportion to his faith.… Likewise, he who does acts of mercy according to his intention will do it with a cheerful heart and not as if somebody was twisting his arm to do it.
Romans 12:10 — COMMENTARY ON PAUL'S EPISTLES
Brotherly love is useless unless it is mutual.
Romans 12:11 — COMMENTARY ON PAUL'S EPISTLES
This means that we should not be lukewarm in doing God's work or the law, as God says in the Revelation of John: "Because you are lukewarm, I shall spit you out of my mouth." Daily meditation removes laziness and makes people vigilant.
Romans 12:12 — COMMENTARY ON PAUL'S EPISTLES
Even if the times do not allow us to speak publicly about our faith, nevertheless we must rejoice in tribulation, for this sadness brings joy.… With the joy of hope we can endure tribulation, knowing that the things which are promised to those who suffer are much greater. Prayer is essential if we are to survive tribulation!
Romans 12:13 — COMMENTARY ON PAUL'S EPISTLES
The imitator and lover of the saints will practice hospitality following the examples of Abraham and Lot as righteous men.
Romans 12:14 — COMMENTARY ON PAUL'S EPISTLES
God makes Christians new people in every respect, so that here too he wants to take away from us the habits of anger which are common to everyone, so that instead of cursing others in anger, which we once did so easily, we might rather overcome our anger and bless them, so that the Lord's teaching might be praised.
Romans 12:15 — COMMENTARY ON PAUL'S EPISTLES
If you weep with an unbeliever, you may provoke him to accept the Lord's teaching.
Romans 12:16 — COMMENTARY ON PAUL'S EPISTLES
To be haughty is pride, which is how the devil fell.… Solomon says that "God resists the proud." Put pride aside and make other people's cares your own so that you might be acceptable to God.
Romans 12:17 — COMMENTARY ON PAUL'S EPISTLES
The law said: "Love your neighbor and hate your enemy," but the Lord says: "Unless your righteousness exceeds the righteousness of the scribes and the Pharisees, you will not enter the kingdom of God." Therefore, in order for this to be the case, it is taught that we should not repay evil with evil.
Romans 12:18 — COMMENTARY ON PAUL'S EPISTLES
Paul wants everyone who serves God's righteousness to be peaceful.… The person who is not peaceful is the one who has rejected the law of God and who follows his own law instead.… Even if the other person is not a lover of peace, you should want to be peaceful insofar as you can be.
Romans 12:19 — COMMENTARY ON PAUL'S EPISTLES
Paul warns us to avoid anger, especially because so often anger is the chief cause of sin. Someone who is motivated by wrath will demand more than the cause of the sin merits or will put himself out to do more harm while seeking revenge.… In the end he will destroy someone when he could have corrected and restored him instead.Paul forbids us to seek revenge not only from those under us but also from those who are our equals or superiors.… We are not to seek to avenge ourselves against brethren who may have sinned against us but rather to commit everything to God's judgment, so that an enemy will find no way of promoting or advancing what is against our interest while we are too angry to notice what is happening. Paul quotes Proverbs [25:22] to back up his point. If we do not do what God teaches, he will show us contempt. But if we give revenge over to God it benefits us in two ways: it overcomes our anger and tends toward our perfection and justification in God's sight.
Romans 12:20 — COMMENTARY ON PAUL'S EPISTLES
Paul teaches us not just to let God take revenge but also to give good things to our enemies, so that we may demonstrate that we do not have these enemies because of anything we have done. Rather, we are trying to get them to desist from evil by doing them service. If by their ungodliness they continue in their evil ways, our service to them will lead to punishment for them.… Thus the Lord not only forbids us to repay our enemies in kind but also exhorts us to seek friendship by acts of kindness, both because that serves to mature us and because it is a means of winning others to eternal life.
Romans 12:21 — COMMENTARY ON PAUL'S EPISTLES
It will do us much good if we refrain from evil. The person who appears to be overcome by evil for a time in fact may be overcoming evil, just as the Savior overcame evil by not resisting it. Evil works against itself, and when it is overcome it thinks that it has won! Our enemy acts in such a way as to divert us from our purpose, looking for an opportunity to make us sin. Therefore if we are provoked by him and do not reply in kind, we overcome him with good. Therefore we do not resist, in order to serve the good by ignoring the demands of justice for retribution.
Romans 13:1 — COMMENTARY ON PAUL'S EPISTLES
As Paul has already ordered that the law of heavenly righteousness be followed, he now commends earthly law as well, so as not to appear to be slighting it. For if the earthly law is not kept, the heavenly law will not be kept either. The earthly law is a kind of tutor, who helps little children along so that they can tackle a stronger degree of righteousness. For mercy cannot be imputed to anyone who does not seek righteousness.Therefore, in order to back up the authority and fear of the natural law, Paul bears witness to the fact that God is the author of both and that the ministers of the earthly law have God's permission to act, so that no one should despise it as a merely human construction. In effect, Paul sees the divine law as being delegated to human authorities.
Romans 13:2 — COMMENTARY ON PAUL'S EPISTLES
Paul writes this against those who believe that because of their own power they cannot be apprehended and so therefore they can play fast and loose with the law. He shows them that this is the law of God and that those who by some subterfuge escape it for a time will not escape God's judgment.
Romans 13:3 — COMMENTARY ON PAUL'S EPISTLES
Rulers here are kings who are created in order to correct behavior and prevent bad things from happening. They have the image of God, because everyone else is under one head.
Romans 13:4 — COMMENTARY ON PAUL'S EPISTLES
Since God has ordained that there will be a future judgment and he does not want anyone to perish, he has ordained rulers in this world who, by causing people to be afraid of them, act as tutors to mankind, teaching them what to do in order to avoid future punishment.
Romans 13:5 — COMMENTARY ON PAUL'S EPISTLES
One must be subject … because of the coming judgment, for whoever escapes now will be punished then, his own conscience accusing him.
Romans 13:7 — COMMENTARY ON PAUL'S EPISTLES
Giving honor to the powers that be in this world may have the effect that, if they see the humility of Christ's servants, they may praise rather than curse the gospel's teaching.
Romans 13:8 — COMMENTARY ON PAUL'S EPISTLES
Paul wants us to have peace with everyone and love the brethren. Then we shall not owe anybody anything.He who loves his neighbor has fulfilled the law of Moses. The commandment of the new law is that we should love our enemies also.
Romans 13:9 — COMMENTARY ON PAUL'S EPISTLES
Moses wrote all this in order to reform the natural law.… Although there may be other laws which Paul has not mentioned, love is the fulfillment of them all. For if the human race had loved from the beginning, there would never have been any wickedness on earth. For the result of unrighteousness is discord.
Romans 13:10 — COMMENTARY ON PAUL'S EPISTLES
Paul is using the words of the law to arrive at the meaning of the gospel. Therefore when he records the fulfilling of the law he ties it to the gospel, demonstrating that both have a single author. Yet in the time of Christ it was necessary to add something, viz., that we should love our enemies as well as our neighbors.… What does it mean to love an enemy, except to choose not to hate him any longer and to seek to do him no harm?… For the Lord himself on the cross prayed for his enemies in order to demonstrate what the fullness of righteousness, which he had taught, actually was.
Romans 13:11 — COMMENTARY ON PAUL'S EPISTLES
Paul says that the time has come when we must hasten to obtain our reward. This is what it means to wake up from sleep—to do good as if it were day, i.e., openly.… It is clear that if we live well after baptism and strive for love we are not far from the reward of the promised resurrection. For the good life of a Christian is the sign of future salvation. For when a person is baptized he is forgiven but not rewarded. Later, as he walks in newness of life, he is near to eternal life.
Romans 13:12 — COMMENTARY ON PAUL'S EPISTLES
"Night" means the old man, who is renewed through baptism. Paul says that he has passed away like the night and that the day is near, i.e., the sun of righteousness, by whose light the truth appears to us so that we may know what to do. For before we were in the dark, being ignorant of Christ. But when we learned of him the light rose on us and we passed from the false to the true.The "darkness" refers to carnal sins, which are done by worldly enticements.… But to "put on the armor of light" is to do good deeds.
Romans 13:13 — COMMENTARY ON PAUL'S EPISTLES
It is true that people do not sin in public, so let us behave as if we were constantly in the public eye. For there is nothing more public than the truth.…Crimes are hatched in large supplies of wine, and many kinds of lust are stirred up. Therefore banquets of this kind are to be avoided.… Debauchery is another result of this sort of thing. Paul was right to warn them against quarreling and jealousy, because both of these things lead to enmity.
Romans 13:14 — COMMENTARY ON PAUL'S EPISTLES
Paul wants everything the law forbids not to be desired, or if it is desired, to be overcome.… To put on Christ means to cut oneself off from every sin and wickedness, so that at the wedding banquet one will not be found without a new garment and be shamefully thrown out into the darkness.
Romans 14:1 — COMMENTARY ON PAUL'S EPISTLES
As I mentioned in my prologue to the epistle, those who led the Romans to faith had mixed it up with the law because they were Jews, which is why some of them thought that they should not eat meat. But others, who followed Christ apart from the law, thought otherwise, that it was permissible to eat meat, and for this reason there were disputes among them. The apostle tried to solve these disputes by arguing that the person who abstained from eating gained no advantage in the sight of God, nor did the one who ate lose anything thereby. He says that the person who is afraid to eat because the Jews had forbidden it is weak. He wants this person to be left to his own judgment, so as not to be hurt and depart from that love which is a mother of souls.
Romans 14:2 — COMMENTARY ON PAUL'S EPISTLES
The faithful reader of Scripture will not doubt that everything which is given for human use is fit to be eaten, for it says in Genesis that everything which God created is good. Therefore nothing is to be rejected, for neither Enoch, who was the first to please God, nor Noah, who alone was found righteous at the time of the flood, nor Abraham, who was the friend of God, nor Isaac nor Jacob, both righteous men and friends of God, nor even Lot, nor any other righteous men are said to have abstained from these things.If someone thinks it right to be a vegetarian he is not to be persuaded to eat meat, because if he ignores his own principles and eats with reluctance he will appear to be sinning.
Romans 14:3 — COMMENTARY ON PAUL'S EPISTLES
What we eat or do not eat is a matter of personal choice and therefore it should not become a matter for argument.
Romans 14:4 — COMMENTARY ON PAUL'S EPISTLES
The servant is not guilty whether he eats or not, as long as he does what he does in a spirit of devotion.
Romans 14:7 — COMMENTARY ON PAUL'S EPISTLES
A man would be living for himself if he did not act according to the law. But whoever is controlled by the brake of the law is not living for himself but for God, who gave the law so that it might be possible to live according to his will. Likewise, whoever dies dies to God, for he is the Judge who will either condemn or reward him.
Romans 14:9 — COMMENTARY ON PAUL'S EPISTLES
The creation was made by Christ the Lord, but because of sin it has become separated from its maker and taken captive. But God the Father sent his Son from heaven to earth to teach his creation what to do in order to escape the hands of its captors, so that his work should not perish. For this reason he allowed himself to be killed by his enemies, so that by going down to hell he could condemn sin, because he was killed as an innocent man, and liberate those whom the devil held there. Therefore, since he showed the way of salvation to the living and offered himself for them and also delivered the dead from hell, he is Lord of both the living and the dead. For he has turned the lost into his servants.
Romans 14:11 — COMMENTARY ON PAUL'S EPISTLES
For having been killed, the future Judge rose from the dead, and therefore he rightly said: "As I live." … For not only do I live, but I will come to judge, and my enemies will confess my name and kneel before me, acknowledging that I am God from God.
Romans 14:12 — COMMENTARY ON PAUL'S EPISTLES
Since we are not going to give account of each other, says Paul, let us not condemn one another over the issues mentioned above.
Romans 14:15 — COMMENTARY ON PAUL'S EPISTLES
In another epistle Paul says: Food is meant for the stomach and the stomach for food, and God will destroy both one and the other. Since God does not care one way or the other about food, Paul tells us to maintain a spirit of charity, by which God has seen fit to deliver us from sin.
Romans 14:16 — COMMENTARY ON PAUL'S EPISTLES
Since God's teaching is good and salutary, it should not be blasphemed, because of something trivial. Yet it is blasphemed when doubts are cast on the goodness of God's creation.
Romans 14:18 — COMMENTARY ON PAUL'S EPISTLES
The man who is acceptable to God is approved by men. Why? Because he has accepted the gift through which he appears worthy in the sight of God.
Romans 14:19 — COMMENTARY ON PAUL'S EPISTLES
Since disapproval leads to discord, Paul teaches us to be peaceful and to avoid arguments over eating or not eating. Instead, he encourages us to follow the way of upbuilding.
Romans 14:20 — COMMENTARY ON PAUL'S EPISTLES
Man is the work of God by creation, and again by his renewal in regeneration, and food is God's work as well. But man was not made for food; food was made for man, which is very different!
Romans 14:21 — COMMENTARY ON PAUL'S EPISTLES
Although the issue involves only meat, Paul adds drink here as well, in order to nurture those who abstain from both of these things, so that they will not be hurt by those who eat and drink, on the ground that it is lawful to do so. Paul gives them peace of mind by telling them to make their own decision and putting an end to the disagreement through which the dispute had arisen. No one will dispute that either option is legitimate in itself. For the creation was given for voluntary use. There is no necessity imposed on anybody, one way or the other.
Romans 14:22 — COMMENTARY ON PAUL'S EPISTLES
This means that if you are happy to eat because you know that everything God made is good, there is no need to judge anyone else. Rather, you should be at peace with your brother, for this is what God wants.
Romans 14:23 — COMMENTARY ON PAUL'S EPISTLES
It is true that if someone thinks it wrong to eat but does so anyway, he is condemned. For he makes himself guilty when he does what he thinks he ought not to.If someone acts against his better judgment in a matter of conscience, then Paul says that it is a sin.
Romans 15:3 — Commentary on Romans
The Savior does not say that He pleased Himself, but rather God the Father; for He says: "For I have not come down from heaven to do my own will, but the will of Him who sent me, the Father" (John 6:38). And because He said these things, the Jews who were contradicting Him treated Him as a sinner, so the Psalmist speaks on His behalf to God the Father, saying: "The insults of those who reproach you have fallen upon me" (Psalm 69:10); that is to say, when I was doing your will, they accused me of sinning against you. By not receiving me, whom you sent, they insulted you. Because the Jews sinned against God, and not receiving Christ whom He sent, they even killed Him as if He were sinning against God. So the sins of sinners fell upon God Himself; for the innocent is killed by sinners as if He were a blasphemer, as it is written in the Gospel (Mark XV, 28).
Romans 15:5 — COMMENTARY ON PAUL'S EPISTLES
As if he had been sent for their salvation, the apostle charges the people with a good wish, praying that God may grant them a common understanding of his wisdom according to Christ Jesus, so that they may be wise in the teaching of Christ. For then they will be able to please God by following the example of the Lord, who said: "Greater love has no man than this, that a man should lay down his life for his friends" and his brethren, and with one voice and one confession magnify God the Father in Christ.
Romans 15:9 — COMMENTARY ON PAUL'S EPISTLES
It is written in the seventeenth psalm [LXX] that the Gentiles will be admitted to the grace of God in order to receive salvation. For this is the voice of Christ, which predicted what would happen in the future.
Romans 15:11 — COMMENTARY ON PAUL'S EPISTLES
God long ago decreed in Psalm 116 that by the intervention of his mercy Jews and Gentiles would be united. The Gentiles would be granted grace to become fellow heirs with the Jews, who by the grace of God were long ago named as his people. While the Jews were noble, the Gentiles were ignoble, but now by God's mercy the Gentiles have been made noble as well, so that all may rejoice together by acknowledging the truth.
Romans 15:12 — COMMENTARY ON PAUL'S EPISTLES
In order to give the Gentiles greater assurance and a surer hope, Paul backs up God's decree with many examples.Why is Christ said to be from the root of Jesse and not from the root of Boaz, a righteous man, or of Obed? It is because he is said to be the Son of David on account of the kingdom, and just as he was born of God to be king, so also he was born of David according to the flesh. Therefore, the root of Jesse is the tree of David, which bore fruit on the branch which is the Virgin Mary, who gave birth to Christ.
Romans 15:14 — COMMENTARY ON PAUL'S EPISTLES
These are words of encouragement. By praising them he is exhorting them to better understanding and behavior. For one who sees himself praised develops the works he has been given, so that the things which are said might be true. Therefore he did not say that they should teach one another but that they should exhort one another. Exhortation normally occurs when it becomes clear that something is undermining the mind or that it has grown slack. The rest is clear and needs no explanation.
Romans 15:15 — COMMENTARY ON PAUL'S EPISTLES
Paul says he has been given authority by the grace of God, to embolden him to write to all the Gentiles, exhorting and confirming their calling in Christ, so that he might show his concern in the service of the gospel as a teacher of the Gentiles and so that their sacrifice might be reckoned acceptable because of their sanctification in the Holy Spirit. For whatever is offered with a pure faith and a sober mind is purified by the Holy Spirit.
Romans 15:17 — COMMENTARY ON PAUL'S EPISTLES
Believing and serving Christ Jesus with a pure conscience, Paul has made himself worthy in the sight of God the Father, to the point that he can say that there is nothing which Christ has not done through him for the encouragement of the Gentiles, by using him to perform signs and wonders that their power might support the preaching of the gospel.
Romans 15:20 — COMMENTARY ON PAUL'S EPISTLES
It was not without reason that Paul says that he tried to preach in places where Christ had not been named. For he knew that false apostles went about sharing Christ in ways which were wrong in order to ensnare the people by some other teaching under the name of Christ, which was then very difficult to put right afterward. Therefore he wanted to get there first, in order to preach the right message.
Romans 15:21 — COMMENTARY ON PAUL'S EPISTLES
Paul says that he was always quick to fill the Gentiles with the truth of the gospel, so that their understanding of the true Son of God might be correct and unshakable.
Romans 15:22 — COMMENTARY ON PAUL'S EPISTLES
Here Paul explains what he has already mentioned at the beginning of the epistle and excuses himself by saying that although he wanted to come to them, he was obliged to shut out the wicked teachings of the false apostles.… These false apostles would have found the journey to Rome difficult, so Paul thought that it would do no harm if he postponed his visit for a while.
Romans 15:25 — COMMENTARY ON PAUL'S EPISTLES
Paul wants the Romans to understand that they ought to be concerned with this sort of thing, for those who live because of mercy and who are justified before God ought to show their devotion to their brothers.
Romans 15:27 — COMMENTARY ON PAUL'S EPISTLES
In this way the believers among the Jews would rejoice at God's providential saving of the Gentiles through their ministry. For these Gentiles, by giving themselves completely to the service of God and not caring at all about the things of this world, offered an example of good behavior to believers. Then too, the apostle wants us to be sympathetic and merciful so that we might feel obliged to give alms and to do good works with a willing heart, because whoever hopes for mercy from God must be merciful, in order to prove that he has some reason for his hope. For if a man is merciful, how much more is God! For this is the payment or reward, that those who receive mercy should be merciful. As the Lord said: "Blessed are the merciful, for God will be merciful to them."
Romans 15:29 — COMMENTARY ON PAUL'S EPISTLES
"The fullness of the blessing" refers to the miracles through which the blessing is confirmed.
Romans 15:30 — COMMENTARY ON PAUL'S EPISTLES
Paul asks for their prayers … not because he deserves them but because he is following the principle that the church ought to pray for its pastor. For when many ordinary people come together and agree they become great, and the prayers of many cannot be ignored. Therefore, if the Romans want to see the apostle, let them pray earnestly that he may be set free so that they may receive him in the joy of brotherly love.
Romans 15:32 — COMMENTARY ON PAUL'S EPISTLES
Because Paul's mind is dedicated to delivering the gifts, he wants their mind to respond to him by the judgment of God so that, having understood his love for them, they might with one accord give thanks to God on his behalf. For he was a great blessing to them, in that by his ministry many were made happy and are now praising God.
Romans 15:33 — COMMENTARY ON PAUL'S EPISTLES
The God of peace is Christ, who said: "My peace I give to you, my peace I leave with you." This is what he prays for them, knowing that the Lord said: "Behold I am with you always, even to the end of the world." Paul therefore wants them to be the kind of people in whom the Lord Jesus Christ dwells, who has shown them that all the discord caused by human sin has been taken away and who has given them what is true, that they may live peacefully in that truth.
Romans 16:2 — COMMENTARY ON PAUL'S EPISTLES
Paul praises Phoebe as highly as he does because the more she appears to be an excellent person in the sight of others, the more she will receive the help owed to her in love.
Romans 16:3 — COMMENTARY ON PAUL'S EPISTLES
These were Jews who, after they believed, became coworkers with the apostle because they had believed correctly and were thus able to persuade others to accept the right faith. Apollos, for example, although he was learned in the Scriptures, was nevertheless taught the way of the Lord more correctly by them. This is why Paul calls them his fellow workers "in Christ Jesus."
Romans 16:5 — COMMENTARY ON PAUL'S EPISTLES
Paul mentions Epaenetus's claim to fame, in order to show that important people believe and turn to the faith and in order to invite the leaders of the Romans to accept Christ, and if they have already done so, to become humble.
Romans 16:7 — COMMENTARY ON PAUL'S EPISTLES
They were Paul's kinsmen in flesh and in Spirit, as the angel said to Mary: "Behold, your kinswoman Elizabeth."
Romans 16:8 — COMMENTARY ON PAUL'S EPISTLES
Paul greets him as a friend but as a friend in the Lord, because he had not shared Paul's work or his imprisonment.
Romans 16:10 — COMMENTARY ON PAUL'S EPISTLES
Paul does not greet Apelles as a friend or fellow worker, but because he has been tried in temptations and found to be faithful to Christ. Aristobulus is to be understood as having assembled the brethren in Christ. Paul approves of this so much that he regards those whom he has gathered together to be worthy of greeting as well.
Romans 16:11 — COMMENTARY ON PAUL'S EPISTLES
When Paul calls Herodion his kinsman and nothing more, he shows that he was faithful in the love of the new birth, but he does not mention his perseverance. Narcissus is said to have been a presbyter of the time, and this is what we find in other manuscripts.… This presbyter Narcissus went about encouraging believers by his preaching. And since Paul did not know what the merits were of those who had been with him, he asks the Romans to greet those of his household who had put their trust in the Lord and who were therefore worthy of his greeting.
Romans 16:12 — COMMENTARY ON PAUL'S EPISTLES
Persis appears to be more honored than the other two, because she has worked hard in the Lord. This work is one of encouragement and of service to the saints for Christ's sake when they are under pressure and in need, because they had fled their homes and were being attacked by unbelievers.
Romans 16:13 — COMMENTARY ON PAUL'S EPISTLES
For he [Rufus] was chosen, that is, promoted by the Lord to do his work. Nevertheless he had such a holy mother that the apostle calls her his mother also.
Romans 16:14 — COMMENTARY ON PAUL'S EPISTLES
Paul greets these together because he knew that they agreed with one another in Christ and were loyal friends. He also greets the brethren who were with them but omits their names.
Romans 16:15 — COMMENTARY ON PAUL'S EPISTLES
These are understood to have been of one mind because it was for that reason that Paul greeted them together.
Romans 16:16 — COMMENTARY ON PAUL'S EPISTLES
Paul asks that all those to whom he has written and whom he names be greeted with a holy kiss, that is, in the peace of Christ, not in the desire of the flesh, because these kisses are spiritual, not physical.By saying "churches of Christ" Paul is saying that there is a church which is not Christ's. For David called the company of evildoers an assembly of the wicked.
Romans 16:17 — COMMENTARY ON PAUL'S EPISTLES
Now Paul goes on to mention the false apostles, whom he warns against throughout the epistle just as he does here as well. But he attacks their teaching without saying what it is. They were forcing believers to become Jews and thereby making the benefits of God worthless.… They compiled long genealogies and used them to support their teaching, by which they were deceiving the hearts of the simple.
Romans 16:19 — COMMENTARY ON PAUL'S EPISTLES
Being "wise as to what is good" means doing good works, while being "guileless as to what is evil" means avoiding unrighteous deeds.
Romans 16:20 — COMMENTARY ON PAUL'S EPISTLES
Paul says this about his own coming to them, for then he will crush the devil so that they will be able to receive spiritual grace. Satan gets angry at that, because he wants people to remain in sin. The grace which he has promised he will give them when he comes he now prays that they will have. For if they deserve to receive that grace, then he is already with them in spirit.
Romans 16:21 — COMMENTARY ON PAUL'S EPISTLES
Timothy was a fellow worker of Paul's as a cobishop, and he governed the church with great care. The Jews hated him to the point that he was circumcised because of it, in that his mother was Jewish and he could not be a teacher without being circumcised. Paul calls these people his kinsmen, partly by blood and partly by faith.
Romans 16:22 — COMMENTARY ON PAUL'S EPISTLES
Tertius was his name, not a number [third]. He was the scribe who wrote the epistle, and Paul allowed him to send his own greetings to the Romans.
Romans 16:23 — COMMENTARY ON PAUL'S EPISTLES
I think that this is the same Gaius to whom John wrote rejoicing in the love which he showed to the brethren by being always ready to meet their needs.
Romans 16:24 — COMMENTARY ON PAUL'S EPISTLES
Paul places Christ, through whom we were made and again remade by his grace, at the end of his epistle so that he might stick in our minds, for if we are mindful of his benefits he will always look after us, as he said: "Behold, I am with you always, even to the end of the world."
Romans 16:25 — COMMENTARY ON PAUL'S EPISTLES
Paul gives glory to God the Father, from whom are all things, that he might be pleased to fill the congregation of the Romans with his grace, as he can do by confirming their minds in faith for the advancing of the gospel and the revelation of the mystery hidden for long ages, which has now been made manifest in Christ.
Romans 16:26 — COMMENTARY ON PAUL'S EPISTLES
The mystery which is eternally hidden in God was revealed in the time of Christ, for God is not alone, but from all eternity he has his Word and the Paraclete with him. God decreed that every creature was to be saved by coming to a knowledge of this truth. For the truth of this mystery had been indicated by the prophets in symbols, and it was known only to God.… This wisdom is Jesus Christ, who is from God and was with God forever.
Romans 16:27 — COMMENTARY ON PAUL'S EPISTLES
Without Christ nothing is complete, because all things are through him. It is acknowledged that praise is given to God the Father through him, because it is understood that "through Christ" means "through his wisdom," in whom he has saved believers. Therefore glory to the Father through the Son is glory to both in the Holy Spirit, because both are in the one glory.
SIR 10:25 — COMMENTARY ON THE FIRST LETTER TO THE CORINTHIANS 7:22.1
"He who is called in the Lord as a slave is a freedman of the Lord." Someone who is rescued from sins, which are truly indicative of "slaves," becomes a freedman of the Lord. For he who behaves unwisely is a slave through and through. This was the opinion of the ancients too, who called wise people "free," and all the unwise, "slaves." Thus Solomon says, "Free people shall serve a slave who is wise." Therefore one who believes, even if he is a slave for a time, becomes a freedman of the Lord because, in believing in Christ, he is doing a wise thing. For sins create slaves, as Ham the son of Noah was made a slave for his sin and lack of prudence, for when someone receives remission of sins, he becomes a freedman.
Titus 1:5 — Unknown work
Whoever loves Christ must demonstrate this in the way he treats his slaves, knowing that the Lord will require of him whatever he expects from them.
Titus 1:11 — COMMENTARY ON THE LETTER TO TITUS
Reborn in Christ, they are still not pure Christians; they wish for the law to be partly venerated, for Christ to be partly venerated, all of this as if to profit from the Jews.
Titus 1:15 — Commentary on the Letter to Titus
Everything created by God is good; for those who do not know this, they become impure.
WIS 1:4 — ON THE LETTER TO THE ROMANS 8:10
"The body is dead because of sin, but the spirit is alive because of righteousness." The apostle declares that the bodies of those who have been abandoned by the Holy Spirit are dead because of sin, yet their experience of death does not touch him, that is, the Spirit. In fact, the Spirit of God does not know how to sin: he is given for justification and to justify by his help. Because he does not know how to sin, he is life, and he certainly cannot die, given that death is a result of sin. It is for this reason that the sinner harms himself, but not the Spirit whom he has received. The Spirit certainly cannot be affected—he whose purpose it is to justify. Thus, the sign of a person's justification consists in this: that through the one who lives in him, the justified one shows himself to be a child of God. In fact "not in a false person or in a body enslaved to sin" can the Holy Spirit live, as Solomon says. Certainly, if one returns to a carnal life, abandoned by the Holy Spirit, he will die in his unrighteousness.
WIS 1:13 — Questions on the Old and New Testaments, PL 35
How then does the same Solomon say, "God did not make death," when in another place he says, "Good and evil, life and death, poverty and honor are from God"? (Wis. 1:13; Eccles. 11:14) There is no doubt that all good things are from God, but the evils which He has said are only evils, since vengeance is taken upon us. For punishment, although justly inflicted, still seems evil to the one who suffers it. For God also speaks to sinners through the prophet, saying, "I will bring evils upon you," (Jer. 11:11) that is, "I will subject you to punishments." But life and death are therefore from God, because He gave the law, which promises life to those who keep it, but death to those who despise, though that which is called the second death. For in judging each one what he deserves, from Him is either absolution unto life or guilt unto death. Therefore, He is not the inventor of death, but the judge, because the author of death is sin. How then could God, who knows not how to sin, make death? But when He repays sins, death is said to be from Him, though it is not from Him, but from the one who sinned. By the same reasoning, poverty and riches are from God. For some, having the fear of God, despise luxury, flee wasteful living, and do not turn away their eyes from the needy and the poor: such persons increase good things. For it is written in Proverbs, "Discipline takes away poverty and dishonor" (Prov. 13:18). But those who do not have the fear of God, living more carelessly and despising the needy, as it is written, "in need He shall deliver"; (Ps. 72:12) are not only negligent and foolish toward themselves, but also despise of the law given them. In this way God made the poor and the rich: because while the violation of the law produces want, He is said to do it as the author of the law; and when some, through fear, keep the discipline of the law, they are made rich by God, the author of the law.
WIS 11:17 — Questions on the Old and New Testaments, PL 35
In Wisdom, it says, He who created the world from formless matter: and on the other hand, because we were made from nothing (Wis. 11:18, and Gen. 1:2). That God created confused substances at once, the sense of the Scriptures declares, with darkness, indeed, mingled. He called this confusion of things, that is, air, fire, water, earth, darkness, formless matter, as it is read in Genesis: But the earth was, he says, invisible and unformed (Gen. 1:2). From this confusion therefore He created the world by the established firmament, so that within it, with the waters gathered together into one, there might be a dwelling place for the human race. For the substances having been distinguished and separated, He made in the hollow a habitable home.
WIS 15:17 — COMMENTARY ON THE LETTER TO THE ROMANS 1:22-23
"And they exchanged the glory of the incorruptible God for the likeness of the image of corruptible human beings." Their heart was darkened to such a degree that they transferred the majesty of the invisible God, whom they knew from these works, not to human beings but, a worse and unpardonable crime, to the likeness of human beings. They thus call the image of the corruptible human being—the likeness of a person—god. In this way they attribute the glory that belongs to God to images of dead people, to whom they would not dare to give this name while they were alive. What dullness, what foolishness, calling themselves wise to their own condemnation. In their eyes, the image is more powerful than truth, and the dead are better than the living! Indeed, separating themselves from the living God, they serve the dead. In this category are those of whom it is written in the Wisdom of Solomon, "The dead person forms a dead work with his wicked hands." The Wisdom of Solomon says this about this kind of person.