THE EPISTLE OF ST. PAUL THE APOSTLE TO THE ROMANS
St. Paul wrote this epistle at Corinth, when he was preparing to go to Jerusalem with the charitable contributions collected in Achaia and Macedonia for the relief of the Christians in Judea; which was about twenty-four years after Our Lord's Ascension. It was written in Greek; but at the same time translated into Latin, for the benefit of those who did not understand that language. And though it is not the first of his Epistles in the order of time, yet it is first placed on account of sublimity of the matter contained in it, of the preeminence of the place to which it was sent, and in veneration of the Church.
Romans Chapter 1
He commends the faith of the Romans, whom he longs to see. The philosophy of the heathens, being void of faith and humility, betrayed them into shameful sins.
1:1. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.
1:2. Which he had promised before, by his prophets, in the holy scriptures,
1:3. Concerning his Son, who was made to him of the seed of David, according to the flesh,
1:4. Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead:
Predestinated, etc. . .Christ as man, was predestinated to be the Son of God: and declared to be so (as the apostle here signifies) first, by power, that is, by his working stupendous miracles; secondly, by the spirit of sanctification, that is, by his infinite sanctity; thirdly, by his ressurection, or raising himself from the dead.
1:5. By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name:
1:6. Among whom are you also the called of Jesus Christ:
1:7. To all that are at Rome, the beloved of God, called to be saints. Grace to you and peace, from God our Father and from the Lord Jesus Christ.
1:8. First, I give thanks to my God, through Jesus Christ, for you all: because your faith is spoken of in the whole world.
1:9. For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you:
1:10. Always in my prayers making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you.
1:11. For I long to see you that I may impart unto you some spiritual grace, to strengthen you:
1:12. That is to say, that I may be comforted together in you by that which is common to us both, your faith and mine.
1:13. And I would not have you ignorant, brethren, that I have often purposed to come unto you (and have been hindered hitherto) that I might have some fruit among you also, even as among other Gentiles.
1:14. To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor.
1:15. So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.
1:16. For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.
1:17. For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.
1:18. For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:
1:19. Because that which is known of God is manifest in them. For God hath manifested it unto them.
1:20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. His eternal power also and divinity: so that they are inexcusable.
1:21. Because that, when they knew God, they have not glorified him as God or given thanks: but became vain in their thoughts. And their foolish heart was darkened.
1:22. For, professing themselves to be wise, they became fools.
1:23. And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man and of birds, and of fourfooted beasts and of creeping things.
1:24. Wherefore, God gave them up to the desires of their heart, unto uncleanness: to dishonour their own bodies among themselves.
1:25. Who changed the truth of God into a lie and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
1:26. For this cause, God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.
God delivered them up. . .Not by being author of their sins, but by withdrawing his grace, and so permitting them, in punishment of their pride, to fall into those shameful sins.
1:27. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts, one towards another: men with men, working that which is filthy and receiving in themselves the recompense which was due to their error.
1:28. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient.
1:29. Being filled with all iniquity, malice, fornication, avarice, wickedness: full of envy, murder, contention, deceit, malignity: whisperers,
1:30. Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents,
1:31. Foolish, dissolute: without affection, without fidelity, without mercy.
1:32. Who, having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.
Romans Chapter 2
The Jews are censured, who make their boast of the law and keep it not. He declares who are the true Jews.
2:1. Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2:2. For we know that the judgment of God is, according to truth, against them that do such things.
2:3. And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
2:4. Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
2:5. But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
2:6. Who will render to every man according to his works.
2:7. To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
2:8. But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
2:9. Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
2:10. But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
2:11. For there is no respect of persons with God.
2:12. For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
2:13. For not the hearers of the law are just before God: but the doers of the law shall be justified.
2:14. For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
2:15. Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
2:16. In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
2:17. But if thou art called a Jew and restest in the law and makest thy boast of God,
2:18. And knowest his will and approvest the more profitable things, being instructed by the law:
2:19. Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
2:20. An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
2:21. Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
2:22. Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
2:23. Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
2:24. (For the name of God through you is blasphemed among the Gentiles, as it is written.)
2:25. Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
2:26. If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
2:27. And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
2:28. For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
2:29. But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
Romans Chapter 3
The advantages of the Jews. All men are sinners and none can be justified by the works of the law, but only by the grace of Christ.
3:1. What advantage then hath the Jew: or what is the profit of circumcision?
3:2. Much every way. First indeed, because the words of God were committed to them.
3:3. For what if some of them have not believed? Shall their unbelief make the faith of God without effect? God forbid!
3:4. But God is true and every man a liar, as it is written: That thou mayest be justified in thy words and mayest overcome when thou art judged.
God only is essentially true. All men in their own capacity are liable to lies and errors: nevertheless God, who is the truth, will make good his promise of keeping his church in all truth. See St. John 16.13.
3:5. But if our injustice commend the justice of God, what shall we say? Is God unjust, who executeth wrath?
3:6. (I speak according to man.) God forbid! Otherwise how shall God judge this world?
3:7. For if the truth of God hath more abounded through my lie, unto his glory, why am I also yet judged as a sinner?
3:8. And not rather (as we are slandered and as some affirm that we say) let us do evil that there may come good? Whose damnation is just.
3:9. What then? Do we excel them? No, not so. For we have charged both Jews and Greeks, that they are all under sin.
3:10. As it is written: There is not any man just.
There is not any man just, viz. . .by virtue either of the law of nature, or of the law of Moses; but only by faith and grace.
3:11. There is none that understandeth: there is none that seeketh after God.
3:12. All have turned out of the way: they are become unprofitable together: there is none that doth good, there is not so much as one.
3:13. Their throat is an open sepulchre: with their tongues they have dealt deceitfully. The venom of asps is under their lips.
3:14. Whose mouth is full of cursing and bitterness:
3:15. Their feet swift to shed blood:
3:16. Destruction and misery in their ways:
3:17. And the way of peace they have not known.
3:18. There is no fear of God before their eyes.
3:19. Now we know that what things soever the law speaketh, it speaketh to them that are in the law: that every mouth may be stopped and all the world may be made subject to God.
3:20. Because by the works of the law no flesh shall be justified before him. For by the law is the knowledge of sin.
3:21. But now, without the law, the justice of God is made manifest, being witnessed by the law and the prophets.
3:22. Even the justice of God, by faith of Jesus Christ, unto all, and upon all them that believe in him: for there is no distinction.
3:23. For all have sinned and do need the glory of God.
3:24. Being justified freely by his grace, through the redemption that is in Christ Jesus,
3:25. Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,
3:26. Through the forbearance of God, for the shewing of his justice in this time: that he himself may be just and the justifier of him who is of the faith of Jesus Christ
3:27. Where is then thy boasting? It is excluded. By what law? Of works? No, but by the law of faith.
3:28. For we account a man to be justified by faith, without the works of the law.
By faith, etc. . .The faith, to which the apostle here attributes man's justification, is not a presumptuous assurance of our being justified; but a firm and lively belief of all that God has revealed or promised. Heb. 11. A faith working through charity in Jesus Christ. Gal. 5.6. In short, a faith which takes in hope, love, repentance, and the use of the sacraments. And the works which he here excludes, are only the works of the law: that is, such as are done by the law of nature, or that of Moses, antecedent to the faith of Christ: but by no means, such as follow faith, and proceed from it.
3:29. Is he the God of the Jews only? Is he not also of the Gentiles? yes, of the Gentiles also.
3:30. For it is one God that justifieth circumcision by faith and uncircumcision through faith.
3:31. Do we then, destroy the law through faith? God forbid! But we establish the law.
Romans Chapter 4
Abraham was not justified by works done, as of himself, but by grace and by faith. And that before he was circumcised. Gentiles, by faith, are his children.
4:1. What shall we say then that Abraham hath found, who is our father according to the flesh?
4:2. For if Abraham were justified by works, he hath whereof to glory, but not before God.
By works. . .Done by his own strength, without the grace of God, and faith in him. Not before God. . .Whatever glory or applause such works might procure from men, they would be of no value in the sight of God.
4:3. For what saith the scripture? Abraham believed God: and it was reputed to him unto justice.
Reputed, etc. . .By God, who reputeth nothing otherwise than it is. However, we may gather from this word, that when we are justified, our justification proceedeth from God's free grace and bounty; and not from any efficacy which any act of ours could have of its own nature, abstracting from God's grace.
4:4. Now to him that worketh, the reward is not reckoned according to grace but according to debt.
To him that worketh. . .Vis., as of his own fund, or by his own strength. Such a man, says the apostle, challenges his reward as a debt due to his own performances; whereas he who worketh not, that is, who presumeth not upon any works done by his own strength, but seeketh justice through faith and grace, is freely justified by God's grace.
4:5. But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
4:6. As David also termeth the blessedness of a man to whom God reputeth justice without works:
4:7. Blessed are they whose iniquities are forgiven: and whose sins are covered.
Blessed are they whose iniquities are forgiven, and whose sins are covered. . .That is, blessed are those who, by doing penance, have obtained pardon and remission of their sins, and also are covered; that is, newly clothed with the habit of grace, and vested with the stole of charity.
4:8. Blessed is the man to whom the Lord hath not imputed sin.
Blessed is the man to whom the Lord hath not imputed sin. . .That is, blessed is the man who hath retained his baptismal innocence, that no grievous sin can be imputed to him. And, likewise, blessed is the man, who after fall into sin, hath done penance and leads a virtuous life, by frequenting the sacraments necessary for obtaining the grace to prevent a relapse, that sin is no more imputed to him.
4:9. This blessedness then, doth it remain in the circumcision only or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.
In the circumcision, etc. . .That is, is it only for the Jews that are circumcised? No, says the apostle, but also for the uncircumcised Gentiles: who, by faith and grace, may come to justice; as Abraham did before he was circumcised.
4:10. How then was it reputed? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.
4:11. And he received the sign of circumcision, a seal of the justice of the faith which he had, being uncircumcised: that he might be the father of all them that believe, being uncircumcised: that unto them also it may be reputed to justice:
4:12. And he might be the father of circumcision; not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcision of our father Abraham.
4:13. For not through the law was the promise to Abraham or to his seed, that he should be heir of the world: but through the justice of faith.
4:14. For if they who are of the law be heirs, faith is made void: the promise is made of no effect.
Be heirs. . .That is, if they alone, who follow the ceremonies of the law, be heirs of the blessings promised to Abraham; then that faith which was so much praised in him, will be found to be of little value. And the very promise will be made void, by which he was promised to be the father, not of the Jews only, but of all nations of believers.
4:15. For the law worketh wrath. For where there is no law, neither is there transgression.
The law worketh wrath. . .The law, abstracting from faith and grace, worketh wrath occasionally, by being an occasion of many transgressions, which provoke God's wrath.
4:16. Therefore is it of faith, that according to grace the promise might be firm to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
4:17. (As it is written: I have made thee a father of many nations), before God, whom he believed: who quickeneth the dead and calleth those things that are not, as those that are.
4:18. Who against hope believed in hope; that he might be made the father of many nations, according to that which was said to him: So shall thy seed be.
4:19. And he was not weak in faith. Neither did he consider his own body, now dead (whereas he was almost an hundred years old), nor the dead womb of Sara.
4:20. In the promise also of God he staggered not by distrust: but was strengthened in faith, giving glory to God:
4:21. Most fully knowing that whatsoever he has promised, he is able also to perform.
4:22. And therefore it was reputed to him unto justice.
4:23. Now it is not written only for him. that it was reputed to him unto justice,
4:24. But also for us, to whom it shall be reputed, if we believe in him that raised up Jesus Christ, our Lord, from the dead,
4:25. Who was delivered up for our sins and rose again for our justification.
Romans Chapter 5
The grounds we have for hope in Christ. Sin and death came by Adam, grace and life by Christ.
5:1. Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
5:2. By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
5:3. And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
5:4. And patience trial; and trial hope;
5:5. And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
5:6. For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
5:7. For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
5:8. But God commendeth his charity towards us: because when as yet we were sinners according to the time.
5:9. Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
5:10. For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
5:11. And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
5:12. Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
By one man. . .Adam, from whom we all contracted original sin.
5:13. For until the law sin was in the world: but sin was not imputed, when the law was not.
Not imputed. . .That is, men knew not, or made no account of sin, neither was it imputed to them, in the manner it was afterwards, when they transgressed the known written law of God.
5:14. But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
5:15. But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
5:16. And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
5:17. For if by one man's offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
5:18. Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
5:19. For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
5:20. Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
That sin might abound. . .Not as if the law were given on purpose for sin to abound: but that it so happened through man's perversity, taking occasion of sinning more, from the prohibition of sin.
5:21. That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
Romans Chapter 6
The Christian must die to sin and live to God.
6:1. What shall we say, then? Shall we continue in sin, that grace may abound?
6:2. God forbid! For we that are dead to sin, how shall we live any longer therein?
6:3. Know you not that all we who are baptized in Christ Jesus are baptized in his death?
6:4. For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.
6:5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.
6:6. Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer.
Old man--body of sin. . .Our corrupt state, subject to sin and concupiscence, coming to us from Adam, is called our old man, as our state, reformed in and by Christ, is called the new man. And the vices and sins, which then ruled in us are named the body of sin.
6:7. For he that is dead is justified from sin.
6:8. Now, if we be dead with Christ, we believe that we shall live also together with Christ.
6:9. Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.
6:10. For in that he died to sin, he died once: but in that he liveth, he liveth unto God.
6:11. So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
6:12. Let not sin therefore reign in your mortal body, so as to obey the lusts thereof.
6:13. Neither yield ye your members as instruments of iniquity unto sin: but present yourselves to God, as those that are alive from the dead; and your members as instruments of justice unto God.
6:14. For sin shall not have dominion over you: for you are not under the law, but under grace.
6:15. What then? Shall we sin, because we are not under the law, but under grace? God forbid!
6:16. Know you not that to whom you yield yourselves servants to obey, his servants you are whom you obey, whether it be of sin unto death or of obedience unto justice.
6:17. But thanks be to God, that you were the servants of sin but have obeyed from the heart unto that form of doctrine into which you have been delivered.
6:18. Being then freed from sin, we have been made servants of justice.
6:19. I speak an human thing, because of the infirmity of your flesh. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity: so now yield your members to serve justice, unto sanctification.
6:20. For when you were the servants of sin, you were free men to justice.
6:21. What fruit therefore had you then in those things of which you are now ashamed? For the end of them is death.
6:22. But now being made free from sin and become servants to God, you have your fruit unto sanctification, and the end life everlasting.
6:23. For the wages of sin is death. But the grace of God, life everlasting in Christ Jesus our Lord.
Romans Chapter 7
We are released by Christ from the law and from the guilt of sin, though the inclination to it still tempts us.
7:1. Know you not, brethren (for I speak to them that know the law) that the law hath dominion over a man as long as it liveth?
As long as it liveth;. . .or, as long as he liveth.
7:2. For the woman that hath an husband, whilst her husband liveth is bound to the law. But if her husband be dead, she is loosed from the law of her husband.
7:3. Therefore, whilst her husband liveth, she shall be called an adulteress, if she be with another man: but if her husband be dead, she is delivered from the law of her husband: so that she is not an adulteress, if she be with another man.
7:4. Therefore, my brethren, you also are become dead to the law, by the body of Christ: that you may belong to another, who is risen again from the dead that we may bring forth fruit to God.
7:5. For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death.
7:6. But now we are loosed from the law of death wherein we were detained; so that we should serve in newness of spirit, and not in the oldness of the letter.
7:7. What shall we say, then? Is the law sin? God forbid! But I do not know sin, but by the law. For I had not known concupiscence, if the law did not say: Thou shalt not covet.
7:8. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
Sin taking occasion. . .Sin, or concupiscence, which is called sin, because it is from sin, and leads to sin, which was asleep before, was weakened by the prohibition: the law not being the cause thereof, nor properly giving occasion to it: but occasion being taken by our corrupt nature to resist the commandment laid upon us.
7:9. And I lived some time without the law. But when the commandment came, sin revived,
7:10. And I died. And the commandment that was ordained to life, the same was found to be unto death to me.
7:11. For sin, taking occasion by the commandment, seduced me: and by it killed me.
7:12. Wherefore the law indeed is holy: and the commandment holy and just and good.
7:13. Was that then which is good made death unto me? God forbid! But sin, that it may appear sin, by that which is good, wrought death in me: that sin, by the commandment, might become sinful above measure.
That it may appear sin, or that sin may appear, viz. . .To be the monster it is, which is even capable to take occasion from that which is good, to work death.
7:14. For we know that the law is spiritual. But I am carnal, sold under sin.
7:15. For that which I work, I understand not. For I do not that good which I will: but the evil which I hate, that I do.
I do not that good which I will, etc. . .The apostle here describes the disorderly motions of passion and concupiscence; which oftentimes in us get the start of reason: and by means of which even good men suffer in the inferior appetite what their will abhors: and are much hindered in the accomplishment of the desires of their spirit and mind. But these evil motions, (though they are called the law of sin, because they come from original sin, and violently tempt and incline to sin,) as long as the will does not consent to them, are not sins, because they are not voluntary.
7:16. If then I do that which I will not, I consent to the law, that it is good.
7:17. Now then it is no more I that do it: but sin that dwelleth in me.
7:18. For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will is present with me: but to accomplish that which is good, I find not.
7:19. For the good which I will, I do not: but the evil which I will not, that I do.
7:20. Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
7:21. I find then a law, that when I have a will to do good, evil is present with me.
7:22. For I am delighted with the law of God, according to the inward man:
7:23. But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.
7:24. Unhappy man that I am, who shall deliver me from the body of this death?
7:25. The grace of God, by Jesus Christ our Lord. Therefore, I myself, with the mind serve the law of God: but with the flesh, the law of sin.
Romans Chapter 8
There is no condemnation to them that, being justified by Christ, walk not according to the flesh, but according to the spirit. Their strong hope and love of God.
8:1. There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh.
8:2. For the law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death.
8:3. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and of sin, hath condemned sin in the flesh.
8:4. That the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit.
8:5. For they that are according to the flesh mind the things that are of the flesh: but they that are according to the spirit mind the things that are of the spirit.
8:6. For the wisdom of the flesh is death: but the wisdom of the spirit is life and peace.
8:7. Because the wisdom of the flesh is an enemy to God. For it is not subject to the law of God: neither can it be.
8:8. And they who are in the flesh cannot please God.
8:9. But you are not in the flesh, but the spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
8:10. And if Christ be in you, the body indeed is dead, because of sin: but the spirit liveth, because of justification.
8:11. And if the Spirit of him that raised up Jesus from the dead dwell in you; he that raised up Jesus Christ, from the dead shall quicken also your mortal bodies, because of his Spirit that dwelleth in you.
8:12. Therefore, brethren, we are debtors, not to the flesh to live according to the flesh.
8:13. For if you live according to the flesh, you shall die: but if by the Spirit you mortify the deeds of the flesh, you shall live.
8:14. For whosoever are led by the Spirit of God, they are the sons of God.
8:15. For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons, whereby we cry: Abba (Father).
8:16. For the Spirit himself giveth testimony to our spirit that we are the sons of God.
The Spirit himself, etc. . .By the inward motions of divine love, and the peace of conscience, which the children of God experience, they have a kind of testimony of God's favour; by which they are much strengthened in their hope of their justification and salvation; but yet not so as to pretend to an absolute assurance: which is not usually granted in this mortal life: during which we are taught to work out our salvation with fear and trembling. Phil. 2.12. And that he that thinketh himself to stand, must take heed lest he fall. 1 Cor. 10.12. See also, Rom. 11.20, 21, 22.
8:17. And if sons, heirs also; heirs indeed of God and joint heirs with Christ: yet so, if we suffer with him, that we may be also glorified with him.
8:18. For I reckon that the sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us.
8:19. For the expectation of the creature waiteth for the revelation of the sons of God.
The expectation of the creature, etc. . .He speaks of the corporeal creation, made for the use and service of man; and, by occasion of his sin, made subject to vanity, that is, to a perpetual instability, tending to corruption and other defects; so that by a figure of speech it is here said to groan and be in labour, and to long for its deliverance, which is then to come, when sin shall reign no more; and God shall raise the bodies and unite them to their souls never more to separate, and to be in everlasting happiness in heaven.
8:20. For the creature was made subject to vanity: not willingly, but by reason of him that made it subject, in hope.
8:21. Because the creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God.
8:22. For we know that every creature groaneth and travaileth in pain, even till now.
8:23. And not only it, but ourselves also, who have the firstfruits of the Spirit: even we ourselves groan within ourselves, waiting for the adoption of the sons of God, the redemption of our body.
8:24. For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
8:25. But if we hope for that which we see not, we wait for it with patience.
8:26. Likewise, the Spirit also helpeth our infirmity. For, we know not what we should pray for as we ought: but the Spirit himself asketh for us with unspeakable groanings,
Asketh for us. . .The Spirit is said to ask, and desire for the saints, and to pray in us; inasmuch as he inspireth prayer, and teacheth us to pray.
8:27. And he that searcheth the hearts knoweth what the Spirit desireth: because he asketh for the saints according to God.
8:28. And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.
8:29. For whom he foreknew, he also predestinated to be made conformable to the image of his Son: that he might be the Firstborn amongst many brethren.
He also predestinated, etc. . .That is, God hath preordained that all his elect should be conformable to the image of his Son. We must not here offer to pry into the secrets of God's eternal election; only firmly believe that all our good, in time and eternity, flows originally from God's free goodness; and all our evil from man's free will.
8:30. And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified.
8:31. What shall we then say to these things? If God be for us, who is against us?
8:32. He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things?
8:33. Who shall accuse against the elect of God? God is he that justifieth:
8:34. Who is he that shall condemn? Christ Jesus that died: yea that is risen also again, who is at the right hand of God, who also maketh intercession for us.
8:35. Who then shall separate us from the love of Christ? Shall tribulation? Or distress? Or famine? Or nakedness? Or danger? Or persecution? Or the sword?
8:36. (As it is written: For thy sake, we are put to death all the day long. We are accounted as sheep for the slaughter.)
8:37. But in all these things we overcome, because of him that hath loved us.
8:38. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might,
I am sure. . .That is, I am persuaded; as it is in the Greek, pepeismai.
8:39. Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.
Romans Chapter 9
The apostle's concern for the Jews. God's election is free and not confined to their nation.
9:1. I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost:
9:2. That I have great sadness and continual sorrow in my heart.
9:3. For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh:
Anathema;. . .A curse. The apostle's concern and love for his countrymen the Jews was so great, that he was willing to suffer even an anathema, or curse, for their sake; or any evil that could come upon him, without his offending God.
9:4. Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises:
9:5. Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
9:6. Not as though the word of God hath miscarried. For all are not Israelites that are of Israel.
All are not Israelites, etc. . .Not all, who are the carnal seed of Israel, are true Israelites in God's account: who, as by his free grace, he heretofore preferred Isaac before Ismael, and Jacob before Esau, so he could, and did by the like free grace, election and mercy, raise up spiritual children by faith to Abraham and Israel, from among the Gentiles, and prefer them before the carnal Jews.
9:7. Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called.
9:8. That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed.
9:9. For this is the word of promise: According to this time will I come. And Sara shall have a son.
9:10. And not only she. But when Rebecca also had conceived at once of Isaac our father.
9:11. For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
Not yet born, etc. . .By this example of these twins, and the preference of the younger to the elder, the drift of the apostle is, to shew that God, in his election, mercy and grace, is not tied to any particular nation, as the Jews imagined; nor to any prerogative of birth, or any forgoing merits. For as, antecedently to his grace, he sees no merits in any, but finds all involved in sin, in the common mass of condemnation; and all children of wrath: there is no one whom he might not justly leave in that mass; so that whomsoever he delivers from it, he delivers in his mercy: and whomsoever he leaves in it, he leaves in his justice. As when, of two equally criminal, the king is pleased out of pure mercy to pardon one, whilst he suffers justice to take place in the execution of the other.
9:12. Not of works, but of him that calleth, it was said to her: The elder shall serve the younger.
9:13. As it is written: Jacob I have loved: but Esau I have hated.
9:14. What shall we say then? Is there injustice with God? God forbid!
9:15. For he saith to Moses: I will have mercy on whom I will have mercy. And I will shew mercy to whom I will shew mercy.
9:16. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
Not of him that willeth, etc. . .That is, by any power or strength of his own, abstracting from the grace of God.
9:17. For the scripture saith to Pharao: To this purpose have I raised thee, that I may shew my power in thee and that my name may be declared throughout all the earth.
To this purpose, etc. . .Not that God made him on purpose that he should sin, and so be damned; but foreseeing his obstinacy in sin, and the abuse of his own free will, he raised him up to be a mighty king, to make a more remarkable example of him: and that his power might be better known, and his justice in punishing him, published throughout the earth.
9:18. Therefore he hath mercy on whom he will. And whom he will, he hardeneth.
He hardeneth. . .Not by being the cause or author of his sin, but by withholding his grace, and so leaving him in his sin, in punishment of his past demerits.
9:19. Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will?
9:20. O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus?
9:21. Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour?
The potter. . .This similitude is used only to shew that we are not to dispute with our Maker, nor to reason with him why he does not give as much grace to one as to another; for since the whole lump of our clay is vitiated by sin, it is owing to his goodness and mercy, that he makes out of it so many vessels of honor; and it is no more than just, that others, in punishment of their unrepented sins, should be given up to be vessels of dishonor.
9:22. What if God, willing to shew his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction,
9:23. That he might shew the riches of his glory on the vessels of mercy which he hath prepared unto glory?
9:24. Even us, whom also he hath called, not only of the Jews but also of the Gentiles.
9:25. As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy.
9:26. And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God.
9:27. And Isaias cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.
A remnant. . .That is, a small number only of the children of Israel shall be converted and saved. How perversely is this text quoted for the salvation of men of all religions, when it speaks only of the converts of the children of Israel!
9:28. For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth.
9:29. And Isaias foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
9:30. What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
9:31. But Israel, by following after the law of justice, is not come unto the law of justice.
9:32. Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone.
9:33. As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
Romans Chapter 10
The end of the law is faith in Christ. which the Jews refusing to submit to, cannot be justified.
10:1. Brethren, the will of my heart, indeed and my prayer to God is for them unto salvation.
10:2. For I bear them witness that they have a zeal of God, but not according to knowledge.
10:3. For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God.
The justice of God. . .That is, the justice which God giveth us through Christ; as on the other hand, the Jews' own justice is, that which they pretended to by their own strength, or by the observance of the law, without faith in Christ.
10:4. For the end of the law is Christ: unto justice to everyone that believeth.
10:5. For Moses wrote that the justice which is of the law: The man that shall do it shall live by it.
10:6. But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
10:7. Or who shall descend into the deep? That is, to bring up Christ again from the dead.
10:8. But what saith the scripture? The word is nigh thee; even in thy mouth and in thy heart. This is the word of faith, which we preach.
10:9. For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.
Thou shalt be saved. . .To confess the Lord Jesus, and to call upon the name of the Lord (ver. 13) is not barely the professing a belief in the person of Christ; but moreover, implies a belief of his whole doctrine, and an obedience to his law; without which, the calling him Lord will save no man. St. Matt. 7.21.
10:10. For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.
10:11. For the scripture saith: Whosoever believeth in him shall not be confounded.
10:12. For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him.
10:13. For whosoever shall call upon the name of the Lord shall be saved.
10:14. How then shall they call on him in whom they have not believed? Or how shall they believe him of whom they have not heard? And how shall they hear without a preacher?
10:15. And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things?
Unless they be sent. . .Here is an evident proof against all new teachers, who have all usurped to themselves the ministry without any lawful mission, derived by succession from the apostles, to whom Christ said, John 20.21, As my Father hath sent me, I also send you.
10:16. But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
10:17. Faith then cometh by hearing; and hearing by the word of Christ.
10:18. But I say: Have they not heard? Yes, verily: Their sound hath gone forth into all the earth: and their words unto the ends of the whole world.
10:19. But I say: Hath not Israel known? First, Moses saith: I will provoke you to jealousy by that which is not a nation: by a foolish nation I will anger you.
10:20. But Isaias is bold, and saith: I was found by them that did not seek me. I appeared openly to them that asked not after me.
10:21. But to Israel he saith: All the day long have I spread my hands to a people that believeth not and contradicteth me.
Romans Chapter 11
God hath not cast off all Israel. The Gentiles must not be proud but stand in faith and fear.
11:1. I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
11:2. God hath not cast away his people which he foreknew. Know you not what the scripture saith of Elias, how he calleth on God against Israel?
11:3. Lord, they have slain thy prophets, they have dug down thy altars. And I am left alone: and they seek my life.
11:4. But what saith the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
Seven thousand, etc. . .This is very ill alleged by some, against the perpetual visibility of the church of Christ; the more, because however the number of the faithful might be abridged by the persecution of Jezabel in the kingdom of the ten tribes, the church was at the same time in a most flourishing condition (under Asa and Josaphat) in the kingdom of Judah.
11:5. Even so then, at this present time also, there is a remnant saved according to the election of grace.
11:6. And if by grace, it is not now by works: otherwise grace is no more grace.
It is not now by works, etc. . .If salvation were to come by works, done by nature, without faith and grace, salvation would not be a grace or favour, but a debt; but such dead works are indeed of no value in the sight of God towards salvation. It is not the same with regard to works done with, and by, God's grace; for to such works as these, he has promised eternal salvation.
11:7. What then? That which Israel sought, he hath not obtained: but the election hath obtained it. And the rest have been blinded.
11:8. As it is written: God hath given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
God hath given them, etc. . .Not by his working or acting in them; but by his permission, and by withdrawing his grace in punishment of their obstinacy.
11:9. And David saith: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
11:10. Let their eyes be darkened, that they may not see: and bow down their back always.
11:11. I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation is come to the Gentiles, that they may be emulous of them.
That they should fall. . .The nation of the Jews is not absolutely and without remedy cast off for ever; but in part only, (many thousands of them having been at first converted,) and for a time; which fall of theirs, God has been pleased to turn to the good of the Gentiles.
11:12. Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fulness of them?
11:13. For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
11:14. If, by any means, I may provoke to emulation them who are my flesh and may save some of them.
11:15. For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
11:16. For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
11:17. And if some of the branches be broken and thou, being a wild olive, art ingrafted in them and art made partaker of the root and of the fatness of the olive tree:
11:18. Boast not against the branches. But if thou boast, thou bearest not the root: but the root thee.
11:19. Thou wilt say then: The branches were broken off that I might be grafted in.
11:20. Well: because of unbelief they were broken off. But thou standest by faith. Be not highminded, but fear.
Thou standest by faith: be not highminded, but fear. . .We see here that he who standeth by faith may fall from it; and therefore must live in fear, and not in the vain presumption and security of modern sectaries.
11:21. For if God hath not spared the natural branches, fear lest perhaps also he spare not thee.
11:22. See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness. Otherwise thou also shalt be cut off.
Otherwise thou also shalt be cut off. . .The Gentiles are here admonished not to be proud, nor to glory against the Jews: but to take occasion rather from their fall to fear and to be humble, lest they be cast off. Not that the whole church of Christ can ever fall from him; having been secured by so many divine promises in holy writ; but that each one in particular may fall; and therefore all in general are to be admonished to beware of that, which may happen to any one in particular.
11:23. And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
11:24. For if thou were cut out of the wild olive tree, which is natural to thee; and, contrary to nature, wert grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
11:25. For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles should come in.
11:26. And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
11:27. And this is to them my covenant: when I shall take away their sins.
11:28. As concerning the gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers.
11:29. For the gifts and the calling of God are without repentance.
For the gifts and the calling of God are without. . .his repenting himself of them; for the promises of God are unchangeable, nor can he repent of conferring his gifts.
11:30. For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
11:31. So these also now have not believed, for your mercy, that they also may obtain mercy.
11:32. For God hath concluded all in unbelief, that he may have mercy on all.
Concluded all in unbelief. . .He hath found all nations, both Jews and Gentiles, in unbelief and sin; not by his causing, but by the abuse of their own free will; so that their calling and election is purely owing to his mercy.
11:33. O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
11:34. For who hath known the mind of the Lord? Or who hath been his counsellor?
11:35. Or who hath first given to him, and recompense shall be made him?
11:36. For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
Romans Chapter 12
Lessons of Christian virtues.
12:1. I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service.
12:2. And be not conformed to this world: but be reformed in the newness of your mind, that you may prove what is the good and the acceptable and the perfect will of God.
12:3. For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety and according as God hath divided to every one the measure of faith.
12:4. For as in one body we have many members, but all the members have not the same office:
12:5. So we, being many, are one body in Christ; and every one members one of another:
12:6. And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith;
12:7. Or ministry, in ministering; or he that teacheth, in doctrine;
12:8. He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness.
12:9. Let love be without dissimulation. Hating that which is evil, cleaving to that which is good,
12:10. Loving one another with the charity of brotherhood: with honour preventing one another.
12:11. In carefulness not slothful. In spirit fervent. Serving the Lord.
12:12. Rejoicing in hope. Patient in tribulation. Instant in prayer.
12:13. Communicating to the necessities of the saints. Pursuing hospitality.
12:14. Bless them that persecute you: bless, and curse not.
12:15. Rejoice with them that rejoice: weep with them that weep.
12:16. Being of one mind one towards another. Not minding high things, but consenting to the humble. Be not wise in your own conceits.
12:17. To no man rendering evil for evil. Providing good things, not only in the sight of God but also in the sight of all men.
12:18. If it be possible, as much as is in you, have peace with all men.
12:19. Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: Revenge is mine, I will repay, saith the Lord.
12:20. But if the enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head.
12:21. Be not overcome by evil: but overcome evil by good.
Romans Chapter 13
Lessons of obedience to superiors and mutual charity.
13:1. Let every soul be subject to higher powers. For there is no power but from God: and those that are ordained of God.
13:2. Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation.
13:3. For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same.
13:4. For he is God's minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God's minister: an avenger to execute wrath upon him that doth evil.
13:5. Wherefore be subject of necessity: not only for wrath, but also for conscience' sake.
13:6. For therefore also you pay tribute. For they are the ministers of God, serving unto this purpose.
13:7. Render therefore to all men their dues. Tribute, to whom tribute is due: custom, to whom custom: fear, to whom fear: honour, to whom honour.
13:8. Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.
13:9. For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.
13:10. The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.
13:11. And that, knowing the season, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed.
13:12. The night is passed And the day is at hand. Let us, therefore cast off the works of darkness and put on the armour of light.
13:13. Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy.
13:14. But put ye on the Lord Jesus Christ: and make not provision for the flesh in its concupiscences.
Romans Chapter 14
The strong must bear with the weak. Cautions against judging and giving scandal.
14:1. Now him that is weak in faith, take unto you: not in disputes about thoughts.
14:2. For one believeth that he may eat all things: but he that is weak, let him eat herbs.
Eat all things. . .Viz., without observing the distinction of clean and unclean meats, prescribed by the law of Moses: which was now no longer obligatory. Some weak Christians, converted from among the Jews, as we here gather from the apostle, made a scruple of eating such meats as were deemed unclean by the law; such as swine's flesh, etc., which the stronger sort of Christians did eat without scruple. Now the apostle, to reconcile them together, exhorts the former not to judge or condemn the latter, using their Christian liberty; and the latter, to take care not to despise or scandalize their weaker brethren, either by bringing them to eat what in their conscience they think they should not, or by giving them such offence, as to endanger the driving them thereby from the Christian religion.
14:3. Let not him that eateth despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him.
14:4. Who art thou that judgest another man's servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.
14:5. For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
Between day, etc. . .Still observing the sabbaths and festivals of the law.
14:6. He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
14:7. For none of us liveth to himself: and no man dieth to himself.
14:8. For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord's.
14:9. For to this end Christ died and rose again: that he might be Lord both of the dead and of the living.
14:10. But thou, why judgest thou thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ.
14:11. For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God.
14:12. Therefore every one of us shall render account to God for himself.
14:13. Let us not therefore judge one another any more. But judge this rather, that you put not a stumblingblock or a scandal in your brother's way.
14:14. I know, and am confident in the Lord Jesus, that nothing is unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
14:15. For if, because of thy meat, thy brother be grieved, thou walkest not now according to charity. Destroy not him with thy meat, for whom Christ died.
14:16. Let not then our good be evil spoken of.
14:17. For the kingdom of God is not meat and drink: but justice and peace and joy in the Holy Ghost.
14:18. For he that in this serveth Christ pleaseth God and is approved of men.
14:19. Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another.
14:20. Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.
14:21. It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
14:22. Hast thou faith? Have it to thyself before God. Blessed is he that condemneth not himself in that which he alloweth.
14:23. But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
Discerneth. . .That is, distinguisheth between meats, and eateth against his conscience, what he deems unclean. Of faith. . .By faith is here understood judgment and conscience: to act against which is always a sin.
Romans Chapter 15
He exhorts them to be all of one mind and promises to come and see them.
15:1. Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
15:2. Let every one of you Please his neighbour unto good, to edification.
15:3. For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
15:4. For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
15:5. Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
15:6. That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
15:7. Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
15:8. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
Minister of the circumcision. . .That is, executed his office and ministry towards the Jews, the people of the circumcision.
15:9. But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
15:10. And again he saith: rejoice ye Gentiles, with his people.
15:11. And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
15:12. And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
15:13. Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
15:14. And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
15:15. But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
15:16. That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
15:17. I have therefore glory in Christ Jesus towards God.
15:18. For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
15:19. By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
15:20. And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
15:21. But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
15:22. For which cause also, I was hindered very much from coming to you and have been kept away till now.
15:23. But now, having no more place in these countries and having a great desire these many years past to come unto you,
15:24. When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
15:25. But now I shall go to Jerusalem, to minister unto the saints.
15:26. For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
15:27. For it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
15:28. When therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.
15:29. And I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.
15:30. I beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
15:31. That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.
15:32. That I may come to you with joy, by the will of God, and may be refreshed with you.
15:33. Now the God of peace be with, you all. Amen.
Romans Chapter 16
He concludes with salutations, bidding them beware of all that should oppose the doctrine they had learned.
16:1. And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
16:2. That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
16:3. Salute Prisca and Aquila, my helpers, in Christ Jesus
16:4. (Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
16:5. And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
16:6. Salute Mary, who hath laboured much among you.
16:7. Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
16:8. Salute Ampliatus, most beloved to me in the Lord.
16:9. Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
16:10. Salute Apellas, approved in Christ.
16:11. Salute them that are of Aristobulus' household. Salute Herodian, my kinsman. Salute them that are of Narcissus' household, who are in the Lord.
16:12. Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
16:13. Salute Rufus, elect in the Lord, and his mother and mine.
16:14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
16:15. Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
16:16. Salute one another with an holy kiss. All the churches of Christ salute you.
16:17. Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
16:18. For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
16:19. For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
16:20. And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
16:21. Timothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.
16:22. I, Tertius, who wrote this epistle, salute you in the Lord.
16:23. Caius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.
16:24. The grace of our Lord Jesus Christ be with you all. Amen.
16:25. Now to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;
16:26. (Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:
16:27. To God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.
THE FIRST EPISTLE OF ST. PAUL TO THE CORINTHIANS
St. Paul, having planted the faithful in Corinth, where he had preached a year and a half and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians and sent it by the same persons, Stephanus, Fortunatus and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's Ascension and contains several matters appertaining to faith and morals and also to ecclesiastical discipline.
1 Corinthians Chapter 1
He reproveth their dissensions about their teachers. The world was to be saved by preaching of the cross, and not by human wisdom or eloquence.
1:1. Paul, called to be an apostle of Jesus Christ by the will of God, and Sosthenes a brother,
1:2. To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ in every place of theirs and ours.
1:3. Grace to you and peace, from God our father and from the Lord Jesus Christ.
1:4. I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus:
1:5. That in all things you are made rich in him, in all utterance and in all knowledge;
1:6. As the testimony of Christ was confirmed in you,
1:7. So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ.
1:8. Who also will confirm you unto the end without crime, in the days of the coming of our Lord Jesus Christ.
1:9. God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ our Lord.
1:10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing and that there be no schisms among you: but that you be perfect in the same mind and in the same judgment.
1:11. For it hath been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you.
1:12. Now this I say, that every one of you saith: I indeed am of Paul; and I am of Apollo; and I of Cephas; and I of Christ.
1:13. Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul?
1:14. I give God thanks, that I baptized none of you but Crispus and Caius:
1:15. Lest any should say that you were baptized in my name.
1:16. And I baptized also the household of Stephanus. Besides, I know not whether I baptized any other.
1:17. For Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void.
1:18. For the word of the cross, to them indeed that perish, is foolishness: but to them that are saved, that is, to us, it is the power of God.
1:19. For it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject.
1:20. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?
1:21. For, seeing that in the wisdom of God, the world, by wisdom, knew not God, it pleased God, by the foolishness of our preaching, to save them that believe.
1:22. For both the Jews require signs: and the Greeks seek after wisdom.
1:23. But we preach Christ crucified: unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness:
1:24. But unto them that are called, both Jews and Greeks, Christ, the power of God and the wisdom of God.
1:25. For the foolishness of God is wiser than men: and the weakness of God is stronger than men.
The foolishness, etc. . .That is to say, what appears foolish to the world in the ways of God, is indeed most wise; and what appears weak is indeed above all the strength and comprehension of man.
1:26. For see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble.
1:27. But the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong.
1:28. And the base things of the world and the things that are contemptible, hath God chosen: and things that are not, that he might bring to nought things that are:
1:29. That no flesh should glory in his sight.
1:30. But of him are you in Christ Jesus, who of God is made unto us wisdom and justice and sanctification and redemption:
1:31. That, as it is written: He that glorieth may glory in the Lord.
1 Corinthians Chapter 2
His preaching was not in loftiness of words, but in spirit and power. And the wisdom he taught was not to be understood by the worldly wise or sensual man, but only by the spiritual man.
2:1. And I, brethren, when I came to you, came not in loftiness of speech or of wisdom, declaring unto you the testimony of Christ.
2:2. For I judged not myself to know anything among you, but Jesus Christ: and him crucified.
2:3. And I was with you in weakness and in fear and in much trembling.
2:4. And my speech and my preaching was not in the persuasive words of human wisdom. but in shewing of the Spirit and power:
2:5. That your faith might not stand on the wisdom of men, but on the power of God.
2:6. Howbeit we speak wisdom among the perfect: yet not the wisdom of this world, neither of the princes of this world that come to nought.
2:7. But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory:
2:8. Which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of glory.
2:9. But, as it is written: That eye hath not seen, nor ear heard: neither hath it entered into the heart of man, what things God hath prepared for them that love him.
2:10. But to us God hath revealed them by his Spirit. For the Spirit searcheth all things, yea, the deep things of God.
2:11. For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God, no man knoweth, but the Spirit of God.
2:12. Now, we have received not the spirit of this world, but the Spirit that is of God: that we may know the things that are given us from God.
2:13. Which things also we speak: not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual.
2:14. But the sensual man perceiveth not these things that are of the Spirit of God. For it is foolishness to him: and he cannot understand, because it is spiritually examined.
The sensual man--the spiritual man. . .The sensual man is either he who is taken up with sensual pleasures, with carnal and worldly affections; or he who measureth divine mysteries by natural reason, sense, and human wisdom only. Now such a man has little or no notion of the things of God. Whereas the spiritual man is he who, in the mysteries of religion, takes not human sense for his guide: but submits his judgment to the decisions of the church, which he is commanded to hear and obey. For Christ hath promised to remain to the end of the world with his church, and to direct her in all things by the Spirit of truth.
2:15. But the spiritual man judgeth all things: and he himself is judged of no man.
2:16. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.
1 Corinthians Chapter 3
They must not contend about their teachers, who are but God's ministers and accountable to him. Their works shall be tried by fire.
3:1. And I, brethren, could not speak to you as unto spiritual, but as unto carnal. As unto little ones in Christ.
3:2. I gave you milk to drink, not meat: for you were not able as yet. But neither indeed are you now able: for you are yet carnal.
3:3. For, whereas there is among you envying and contention, are you not carnal and walk you not according to man?
3:4. For while one saith: I indeed am of Paul: and another: I am of Apollo: are you not men? What then is Apollo and what is Paul?
3:5. The ministers of him whom you have believed: and to every one as the Lord hath given.
3:6. I have planted, Apollo watered: but God gave the increase.
3:7. Therefore, neither he that planteth is any thing, nor he that watereth: but God that giveth the increase.
3:8. Now he that planteth and he that watereth, are one. And every man shall receive his own reward, according to his own labour.
3:9. For we are God's coadjutors. You are God's husbandry: you are God's building.
3:10. According to the grace of God that is given to me, as a wise architect, I have laid the foundation: and another buildeth thereon. But let every man take heed how he buildeth thereupon.
3:11. For other foundation no man can lay, but that which is laid: which is Christ Jesus.
3:12. Now, if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble:
Upon this foundation. . .The foundation is Christ and his doctrine: or the true faith in him, working through charity. The building upon this foundation gold, silver, and precious stones, signifies the more perfect preaching and practice of the gospel; the wood, hay, and stubble, such preaching as that of the Corinthian teachers (who affected the pomp of words and human eloquence) and such practice as is mixed with much imperfection, and many lesser sins. Now the day of the Lord, and his fiery trial, (in the particular judgment immediately after death,) shall make manifest of what sort every man's work has been: of which, during this life, it is hard to make a judgment. For then the fire of God's judgment shall try every man's work. And they, whose works, like wood, hay, and stubble, cannot abide the fire, shall suffer loss; these works being found to be of no value; yet they themselves, having built upon the right foundation, (by living and dying in the true faith and in the state of grace, though with some imperfection,) shall be saved yet so as by fire; being liable to this punishment, by reason of the wood, hay, and stubble, which was mixed with their building.
3:13. Every man's work shall be manifest. For the day of the Lord shall declare it, because it shall be revealed in fire. And the fire shall try every man's work, of what sort it is.
3:14. If any man's work abide, which he hath built thereupon, he shall receive a reward.
3:15. If any mans work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire.
3:16. Know you not that you are the temple of God and that the Spirit of God dwelleth in you?
3:17. But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are.
3:18. Let no man deceive himself. If any man among you seem to be wise in this world, let him become a fool, that he may be wise.
3:19. For the wisdom of this world is foolishness with God. For it is written: I will catch the wise in their own craftiness.
3:20. And again: The Lord knoweth the thoughts of the wise, that they are vain.
3:21. Let no man therefore glory in men.
3:22. For all things are yours, whether it be Paul or Apollo or Cephas, or the world, or life, or death, or things present, or things to come. For all are yours.
3:23. And you are Christ's. And Christ is God's.
1 Corinthians Chapter 4
God's ministers are not to be judged. He reprehends their boasting of their preachers and describes the treatment the apostles every where met with.
4:1. Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God.
4:2. Here now it is required among the dispensers that a man be found faithful.
4:3. But to me it is a very small thing to be judged by you or by man's day. But neither do I judge my own self.
4:4. For I am not conscious to myself of anything. Yet am I not hereby justified: but he that judgeth me is the Lord.
4:5. Therefore, judge not before the time: until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts. And then shall every man have praise from God.
4:6. But these things, brethren, I have in a figure transferred to myself and to Apollo, for your sakes: that in us you may learn that one be not puffed up against the other for another, above that which is written.
4:7. For who distinguisheth thee? Or what hast thou that thou hast not received, and if thou hast received, why dost thou glory, as if thou hadst not received it?
4:8. You are now full: you are now become rich: you reign without us; and I would to God you did reign, that we also might reign with you.
4:9. For I think that God hath set forth us apostles, the last, as it were men appointed to death. We are made a spectacle to the world and to angels and to men.
4:10. We are fools for Christs sake, but you are wise in Christ: we are weak, but you are strong: you are honourable, but we without honour.
4:11. Even unto this hour we both hunger and thirst and are naked and are buffeted and have no fixed abode.
4:12. And we labour, working with our own hands. We are reviled: and we bless. We are persecuted: and we suffer it.
4:13. We are blasphemed: and we entreat. We are made as the refuse of this world, the offscouring of all, even until now.
4:14. I write not these things to confound you: but I admonish you as my dearest children.
4:15. For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.
4:16. Wherefore, I beseech you, be ye followers of me as I also am of Christ.
4:17. For this cause have I sent to you Timothy, who is my dearest son and faithful in the Lord. Who will put you in mind of my ways, which are in Christ Jesus: as I teach every where in every church.
4:18. As if I would not come to you, so some are puffed up.
4:19. But I will come to you shortly, if the Lord will: and will know, not the speech of them that are puffed up, but the power.
4:20. For the kingdom of God is not in speech, but in power.
4:21. What will you? Shall I come to you with a rod? Or in charity and in the spirit of meekness?
1 Corinthians Chapter 5
He excommunicates the incestuous adulterer and admonishes them to purge out the old leaven.
5:1. It is absolutely heard that there is fornication among you and such fornication as the like is not among the heathens: that one should have his father's wife.
5:2. And you are puffed up and have not rather mourned: that he might be taken away from among you that hath done this thing.
5:3. I indeed, absent in body but present in spirit, have already judged, as though I were present, him that hath so done,
5:4. In the name of our Lord Jesus Christ, you being gathered together and my spirit, with the power of our Lord Jesus:
5:5. To deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ.
5:6. Your glorying is not good. Know you not that a little leaven corrupteth the whole lump?
5:7. Purge out the old leaven, that you may be a new paste, as you are unleavened. For Christ our pasch is sacrificed.
5:8. Therefore, let us feast, not with the old leaven, nor with the leaven of malice and wickedness: but with the unleavened bread of sincerity and truth.
9. I wrote to you in an epistle not to keep company with fornicators.
5:10. I mean not with the fornicators of this world or with the covetous or the extortioners or the servers of idols: otherwise you must needs go out of this world.
5:11. But now I have written to you, not to keep company, if any man that is named a brother be a fornicator or covetous or a server of idols or a railer or a drunkard or an extortioner: with such a one, not so much as to eat.
5:12. For what have I to do to judge them that are without? Do not you judge them that are within?
5:13. For them that are without, God will judge. Put away the evil one from among yourselves.
1 Corinthians Chapter 6
He blames them for going to law before unbelievers. Of sins that exclude from the kingdom of heaven. The evil of fornication.
6:1. Dare any of you, having a matter against another, go to be judged before the unjust: and not before the saints?
6:2. Know you not that the saints shall judge this world? And if the world shall be judged by you, are you unworthy to judge the smallest matters?
6:3. Know you not that we shall judge angels? How much more things of this world?
6:4. If therefore you have judgments of things pertaining to this world, set them to judge who are the most despised in the church.
6:5. I speak to your shame. Is it so that there is not among you any one wise man that is able to judge between his brethren?
6:6. But brother goeth to law with brother: and that before unbelievers.
6:7. Already indeed there is plainly a fault among you, that you have law suits one with another. Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?
A fault. . .Lawsuits can hardly ever be without a fault, on the one side or the other; and oftentimes on both sides.
6:8. But you do wrong and defraud: and that to your brethren.
6:9. Know you not that the unjust shall not possess the kingdom of God? Do not err: Neither fornicators nor idolaters nor adulterers:
6:10. Nor the effeminate nor liers with mankind nor thieves nor covetous nor drunkards nor railers nor extortioners shall possess the kingdom of God.
6:11. And such some of you were. But you are washed: but you are sanctified: but you are justified: in the name of our Lord Jesus Christ and the Spirit of our God.
6:12. All things are lawful to me: but all things are not expedient. All things are lawful to me: but I will not be brought under the power of any.
All things are lawful, etc. . .That is, all indifferent things are indeed lawful, inasmuch as they are not prohibited; but oftentimes they are not expedient; as in the case of lawsuits, etc. And much less would it be expedient to be enslaved by an irregular affection to any thing, how indifferent soever.
6:13. Meat for the belly and the belly for the meats: but God shall destroy both it and them. But the body is not for fornication, but for the Lord: and the Lord for the body.
6:14. Now God hath raised up the Lord and will raise us up also by his power.
6:15. Know you not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of an harlot? God forbid!
6:16. Or know you not that he who is joined to a harlot is made one body? For they shall be, saith he, two in one flesh.
6:17. But he who is joined to the Lord is one spirit.
6:18. Fly fornication. Every sin that a man doth is without the body: but he that committeth fornication sinneth against his own body.
6:19. Or know you not that your members are the temple of the Holy Ghost, who is in you, whom you have from God: and you are not your own?
6:20. For you are bought with a great price. Glorify and bear God in your body.
1 Corinthians Chapter 7
Lessons relating to marriage and celibacy. Virginity is preferable to a married state.
7:1. Now concerning the things whereof you wrote to me: It is good for a man not to touch a woman.
7:2. But for fear of fornication, let every man have his own wife: and let every woman have her own husband.
Have his own wife. . .That is, keep to his wife, which he hath. His meaning is not to exhort the unmarried to marry: on the contrary, he would have them rather continue as they are. (Ver. 7:8.) But he speaks here to them that are already married; who must not depart from one another, but live together as they ought to do in the marriage state.
7:3. Let the husband render the debt to his wife: and the wife also in like manner to the husband.
7:4. The wife hath not power of her own body: but the husband. And in like manner the husband also hath not power of his own body: but the wife.
7:5. Defraud not one another, except, perhaps, by consent, for a time, that you may give yourselves to prayer: and return together again, lest Satan tempt you for your incontinency.
7:6. But I speak this by indulgence, not by commandment.
By indulgence. . .That is, by a condescension to your weakness.
7:7. For I would that all men were even as myself. But every one hath his proper gift from God: one after this manner, and another after that.
7:8. But I say to the unmarried and to the widows: It is good for them if they so continue, even as I.
7:9. But if they do not contain themselves, let them marry. For it is better to marry than to be burnt.
If they do not contain, etc. . .This is spoken of such as are free, and not of such as, by vow, have given their first faith to God; to whom if they will use proper means to obtain it, God will never refuse the gift of continency. Some translators have corrupted this text, by rendering it, if they cannot contain.
7:10. But to them that are married, not I, but the Lord, commandeth that the wife depart not from her husband.
7:11. And if she depart, that she remain unmarried or be reconciled to her husband. And let not the husband put away his wife.
7:12. For to the rest I speak, not the Lord. If any brother hath a wife that believeth not and she consent to dwell with him: let him not put her away.
I speak, not the Lord. . .Viz., by any express commandment, or ordinance.
7:13. And if any woman hath a husband that believeth not and he consent to dwell with her: let her not put away her husband.
7:14. For the unbelieving husband is sanctified by the believing wife: and the unbelieving wife is sanctified by the believing husband. Otherwise your children should be unclean: but now they are holy.
Is sanctified. . .The meaning is not, that the faith of the husband or the wife is of itself sufficient to put the unbelieving party, or their children, in the state of grace and salvation; but that it is very often an occasion of their sanctification, by bringing them to the true faith.
7:15. But if the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases. But God hath called us in peace.
7:16. For how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?
7:17. But as the Lord hath distributed to every one, as God hath called every one: so let him walk. And so in all churches I teach.
7:18. Is any man called, being circumcised? Let him not procure uncircumcision. Is any man called in uncircumcision? Let him not be circumcised.
7:19. Circumcision is nothing and uncircumcision is nothing: but the observance of the commandments of God.
7:20. Let every man abide in the same calling in which he was called.
7:21. Wast thou called, being a bondman? Care not for it: but if thou mayest be made free, use it rather.
7:22. For he that is called in the Lord, being a bondman, is the freeman of the Lord. Likewise he that is called, being free, is the bondman of Christ.
7:23. You are bought with a price: be not made the bondslaves of men.
7:24. Brethren, let every man, wherein he was called, therein abide with God.
7:25. Now, concerning virgins, I have no commandment of the Lord: but I give counsel, as having obtained mercy of the Lord, to be faithful.
7:26. I think therefore that this is good for the present necessity: that it is good for a man so to be.
7:27. Art thou bound to a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife.
7:28. But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned: nevertheless, such shall have tribulation of the flesh. But I spare you.
7:29. This therefore I say, brethren: The time is short. It remaineth, that they also who have wives be as if they had none:
7:30. And they that weep, as though they wept not: and they that rejoice, as if they rejoiced not: and they that buy as if they possessed not:
7:31. And they that use this world, as if they used it not. For the fashion of this world passeth away.
7:32. But I would have you to be without solicitude. He that is without a wife is solicitous for the things that belong to the Lord: how he may please God.
7:33. But he that is with a wife is solicitous for the things of the world: how he may please his wife. And he is divided.
7:34. And the unmarried woman and the virgin thinketh on the things of the Lord: that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world: how she may please her husband.
7:35. And this I speak for your profit, not to cast a snare upon you, but for that which is decent and which may give you power to attend upon the Lord, without impediment.
7:36. But if any man think that he seemeth dishonoured with regard to his virgin, for that she is above the age, and it must so be: let him do what he will. He sinneth not if she marry.
Let him do what he will; he sinneth not, etc. . .The meaning is not, as libertines would have it, that persons may do what they will and not sin, provided they afterwards marry; but that the father, with regard to the giving his virgin in marriage, may do as he pleaseth; and that it will be no sin to him if she marry.
7:37. For he that hath determined, being steadfast in his heart, having no necessity, but having power of his own will: and hath judged this in his heart, to keep his virgin, doth well.
7:38. Therefore both he that giveth his virgin in marriage doth well: and he that giveth her not doth better.
7:39. A woman is bound by the law as long as her husband liveth: but if her husband die, she is at liberty. Let her marry to whom she will: only in the Lord.
7:40. But more blessed shall she be, if she so remain, according to my counsel. And I think that I also have the spirit of God.
1 Corinthians Chapter 8
Though an idol be nothing, yet things offered up to idols are not to be eaten, for fear of scandal.
8:1. Now concerning those things that are sacrificed to idols: we know we all have knowledge. Knowledge puffeth up: but charity edifieth.
Knowledge puffeth up, etc. . .Knowledge, without charity and humility, serveth only to puff persons up.
8:2. And if any man think that he knoweth any thing, he hath not yet known as he ought to know.
8:3. But if any man love God, the same is known by him.
8:4. But as for the meats that are sacrificed to idols, we know that an idol is nothing in the world and that there is no God but one.
8:5. For although there be that are called gods, either in heaven or on earth (for there be gods many and lords many):
Gods many, etc. . .Reputed for such among the heathens.
8:6. Yet to us there is but one God, the Father, of whom are all things, and we unto him: and one Lord Jesus Christ, by whom are all things, and we by him.
8:7. But there is not knowledge in every one. For some until this present, with conscience of the idol, eat as a thing sacrificed to an idol: and their conscience, being weak, is defiled.
8:8. But meat doth not commend us to God. For neither, if we eat, shall we have the more: nor, if we eat not, shall we have the less.
8:9. But take heed lest perhaps this your liberty become a stumblingblock to the weak.
8:10. For if a man see him that hath knowledge sit at meat in the idol's temple, shall not his conscience, being weak, be emboldened to eat those things which are sacrificed to idols?
8:11. And through thy knowledge shall the weak brother perish, for whom Christ hath died?
8:12. Now when you sin thus against the brethren and wound their weak conscience, you sin against Christ.
8:13. Wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother.
If meat scandalize. . .That is, if my eating cause my brother to sin.
1 Corinthians Chapter 9
The apostle did not make use of his power of being maintained at the charges of those to whom he preached, that he might give no hindrance to the gospel. Of running in the race and striving for the mastery.
9:1. Am I not I free? Am not I an apostle? Have not I seen Christ Jesus our Lord? Are not you my work in the Lord?
9:2. And if unto others I be not an apostle, but yet to you I am. For you are the seal of my apostleship in the Lord.
9:3. My defence with them that do examine me is this.
9:4. Have not we power to eat and to drink?
9:5. Have we not power to carry about a woman, a sister as well as the rest of the apostles and the brethren of the Lord and Cephas?
A woman, a sister. . .Some erroneous translators have corrupted this text by rendering it, a sister, a wife: whereas, it is certain, St. Paul had no wife (chap. 7 ver. 7, 8) and that he only speaks of such devout women, as, according to the custom of the Jewish nation, waited upon the preachers of the gospel, and supplied them with necessaries.
9:6. Or I only and Barnabas, have not we power to do this?
9:7. Who serveth as a soldier, at any time, at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Who feedeth the flock and eateth not of the milk of the flock?
9:8. Speak I these things according to man? Or doth not the law also say; these things?
9:9. For it is written in the law of Moses: Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
9:10. Or doth he say this indeed for our sakes? For these things are written for our sakes: that he that plougheth, should plough in hope and he that thrasheth, in hope to receive fruit.
9:11. If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?
9:12. If others be partakers of this power over you, why not we rather? Nevertheless, we have not used this power: but we bear all things, lest we should give any hindrance to the gospel of Christ.
9:13. Know you not that they who work in the holy place eat the things that are of the holy place; and they that serve the altar partake with the altar?
9:14. So also the Lord ordained that they who preach the gospel should live by the gospel.
9:15. But I have used none of these things. Neither have I written these things, that they should be so done unto me: for it is good for me to die rather than that any man should make my glory void.
9:16. For if I preach the gospel, it is no glory to me: for a necessity lieth upon me. For woe is unto me if I preach not the gospel.
It is no glory. . .That is, I have nothing to glory of.
9:17. For if I do this thing willingly, I have a reward: but if against my will, a dispensation is committed to me.
9:18. What is my reward then? That preaching the gospel, I may deliver the gospel without charge, that I abuse not my power in the gospel.
9:19. For whereas I was free as to all, I made myself the servant of all, that I might gain the more.
9:20. And I became to the Jews a Jew, that I might gain the Jews:
9:22. To the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all.
9:23. And I do all things for the gospel's sake, that I may be made partaker thereof.
9:24. Know you not that they that run in the race, all run indeed, but one receiveth the prize. So run that you may obtain.
9:25. And every one that striveth for the mastery refraineth himself from all things. And they indeed that they may receive a corruptible crown: but we an incorruptible one.
9:26. I therefore so run, not as at an uncertainty: I so fight, not as one beating the air.
9:27. But I chastise my body and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway.
I chastise, etc. . .Here St. Paul shews the necessity of self-denial and mortification, to subdue the flesh, and its inordinate desires.
1 Corinthians Chapter 10
By the example of the Israelites, he shews that we are not to build too much upon favours received but to avoid their sins and fly from the service of idols and from things offered to idols.
10:1. For I would not have you ignorant, brethren, that our fathers were all under the cloud: and all passed through the sea.
10:2. And all in Moses were baptized, in the cloud and in the sea:
In Moses. . .Under the conduct of Moses, they received baptism in figure, by passing under the cloud, and through the sea; and they partook of the body and blood of Christ in figure, by eating of the manna, (called here a spiritual food because it was a figure of the true bread which comes down from heaven,) and drinking the water, miraculously brought out of the rock, called here a spiritual rock, because it was also a figure of Christ.
10:3. And did all eat the same spiritual food:
10:4. And all drank the same spiritual drink: (And they drank of the spiritual rock that followed them: and the rock was Christ.)
10:5. But with most of them God was not well pleased: for they were overthrown in the desert.
10:6. Now these things were done in a figure of us, that we should not covet evil things, as they also coveted.
10:7. Neither become ye idolaters, as some of them, as it is written: The people sat down to eat and drink and rose up to play.
10:8. Neither let us commit fornication, as some of them that committed fornication: and there fell in one day three and twenty thousand.
10:9. Neither let us tempt Christ, as some of them tempted and perished by the serpent.
10:10. Neither do you murmur, as some of them murmured and were destroyed by the destroyer.
10:11. Now all these things happened to them in figure: and they are written for our correction, upon whom the ends of the world are come.
The ends of the world. . .That is, the last ages.
10:12. Wherefore, he that thinketh himself to stand, let him take heed lest he fall.
10:13. Let no temptation take hold on you, but such as is human. And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it.
Or. . .no temptation hath taken hold of you. . .or come upon you as yet, but what is human, or incident to man. Issue. . .or a way to escape.
10:14. Wherefore, my dearly beloved, fly from the service of idols.
10:15. I speak as to wise men: judge ye yourselves what I say.
10:16. The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the body of the Lord?
Which we bless. . .Here the apostle puts them in mind of their partaking of the body and blood of Christ in the sacred mysteries, and becoming thereby one mystical body with Christ. From whence he infers, ver. 21, that they who are made partakers with Christ, by the eucharistic sacrifice and sacrament, must not be made partakers with devils by eating of the meats sacrificed to them.
10:17. For we, being many, are one bread, one body: all that partake of one bread.
One bread. . .or, as it may be rendered, agreeably both to the Latin and Greek, because the bread is one, all we, being many, are one body, who partake of that one bread. For it is by our communicating with Christ, and with one another, in this blessed sacrament, that we are formed into one mystical body; and made, as it were, one bread, compounded of many grains of corn, closely united together.
10:18. Behold Israel according to the flesh. Are not they that eat of the sacrifices partakers of the altar?
10:19. What then? Do I say that what is offered in sacrifice to idols is any thing? Or that the idol is any thing?
10:20. But the things which the heathens sacrifice, they sacrifice to devils and not to God. And I would not that you should be made partakers with devils.
10:21. You cannot drink the chalice of the Lord and the chalice of devils: you cannot be partakers of the table of the Lord and of the table of devils.
10:22. Do we provoke the Lord to jealousy? Are we stronger than he? All things are lawful for me: but all things are not expedient.
10:23. All things are lawful for me: but all things do not edify.
10:24. Let no man seek his own, but that which is another's.
10:25. Whatsoever is sold in the shambles, eat: asking no question for conscience' sake.
10:26. The earth is the Lord's and the fulness thereof.
10:27. If any of them that believe not, invite you, and you be willing to go: eat of any thing that is set before you, asking no question for conscience' sake.
10:28. But if any man say: This has been sacrificed to idols: do not eat of it, for his sake that told it and for conscience' sake.
10:29. Conscience I say, not thy own, but the other's. For why is my liberty judged by another man's conscience?
10:30. If I partake with thanksgiving, why am I evil spoken of for that for which I give thanks?
10:31. Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God.
10:32. Be without offence to the Jew, and to the Gentiles and to the church of God:
10:33. As I also in all things please all men, not seeking that which is profitable to myself but to many: that they may be saved.
1 Corinthians Chapter 11
Women must have a covering over their heads. He blameth the abuses of their love feasts and upon that occasion treats of the Blessed Sacrament.
11:1. Be ye followers of me, as I also am of Christ.
11:2. Now I praise you, brethren, that in all things you are mindful of me and keep my ordinances as I have delivered them to you.
11:3. But I would have you know that the head of every man is Christ: and the head of the woman is the man: and the head of Christ is God.
11:4. Every man praying or prophesying with his head covered disgraceth his head.
11:5. But every woman praying or prophesying with her head not covered disgraceth her head: for it is all one as if she were shaven.
11:6. For if a woman be not covered, let her be shorn. But if it be a shame to a woman to be shorn or made bald, let her cover her head.
11:7. The man indeed ought not to cover his head: because he is the image and glory of God. But the woman is the glory of the man.
11:8. For the man is not of the woman: but the woman of the man.
11:9. For the man was not created for the woman: but the woman for the man.
11:10. Therefore ought the woman to have a power over her head, because of the angels.
A power. . .that is, a veil or covering, as a sign that she is under the power of her husband: and this, the apostle adds, because of the angels, who are present in the assemblies of the faithful.
11:11. But yet neither is the man without the woman, nor the woman without the man, in the Lord.
11:12. For as the woman is of the man, so also is the man by the woman: but all things of God.
11:13. You yourselves judge. Doth it become a woman to pray unto God uncovered?
11:14. Doth not even nature itself teach you that a man indeed, if he nourish his hair, it is a shame unto him?
11:15. But if a woman nourish her hair, it is a glory to her; for her hair is given to her for a covering.
11:16. But if any man seem to be contentious, we have no such custom, nor the Church of God.
11:17. Now this I ordain: not praising you, that you come together, not for the better, but for the worse.
11:18. For first of all I hear that when you come together in the church, there are schisms among you. And in part I believe it.
11:19. For there must be also heresies: that they also, who are approved may be made manifest among you.
There must be also heresies. . .By reason of the pride and perversity of man's heart; not by God's will or appointment; who nevertheless draws good out of this evil, manifesting, by that occasion, who are the good and firm Christians, and making their faith more remarkable.
11:20. When you come therefore together into one place, it is not now to eat the Lord's supper.
The Lord's supper. . .So the apostle here calls the charity feasts observed by the primitive Christians; and reprehends the abuses of the Corinthians, on these occasions; which were the more criminal, because these feasts were accompanied with the celebrating of the eucharistic sacrifice and sacrament.
11:21. For every one taketh before his own supper to eat. And one indeed is hungry and another is drunk.
11:22. What, have you no houses to eat and to drink in? Or despise ye the church of God and put them to shame that have not? What shall I say to you? Do I praise you? In this I praise you not.
11:23. For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread,
11:24. And giving thanks, broke and said: Take ye and eat: This is my body, which shall be delivered for you. This do for the commemoration of me.
11:25. In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood. This do ye, as often as you shall drink, for the commemoration of me.
11:26. For as often as you shall eat this bread and drink the chalice, you shall shew the death of the Lord, until he come.
11:27. Therefore, whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord.
Or drink. . .Here erroneous translators corrupted the text, by putting and drink (contrary to the original) instead of or drink.
Guilty of the body, etc., not discerning the body, etc. . .This demonstrates the real presence of the body and blood of Christ, even to the unworthy communicant; who otherwise could not be guilty of the body and blood of Christ, or justly condemned for not discerning the Lord's body.
11:28. But let a man prove himself: and so let him eat of that bread and drink of the chalice.
Drink of the chalice. . .This is not said by way of command, but by way of allowance, viz., where and when it is agreeable to the practice and discipline of the church.
11:29. For he that eateth and drinketh unworthily eateth and drinketh judgment to himself, not discerning the body of the Lord.
11:30. Therefore are there many infirm and weak among you: and many sleep.
11:31. But if we would judge ourselves, we should not be judged.
11:32. But whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.
11:33. Wherefore, my brethren, when you come together to eat, wait for one another.
11:34. If any man be hungry, let him eat at home; that you come not together unto judgment. And the rest I will set in order, when I come.
1 Corinthians Chapter 12
Of the diversity of spiritual gifts. The members of the mystical body, like those of the natural body, must mutually cherish one another.
12:1. Now concerning spiritual things, my brethren, I would not have you ignorant.
12:2. You know that when you were heathens, you went to dumb idols, according as you were led.
12:3. Wherefore, I give you to understand that no man, speaking by the Spirit of God, saith Anathema to Jesus. And no man can say The Lord Jesus, but by the Holy Ghost.
12:4. Now there are diversities of graces, but the same Spirit.
12:5. And there are diversities of ministries. but the same Lord.
12:6. And there are diversities of operations, but the same God, who worketh all in all.
12:7. And the manifestation of the Spirit is given to every man unto profit.
12:8. To one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit:
12:9. To another, faith in the same spirit: to another, the grace of healing in one Spirit:
12:10. To another the working of miracles: to another, prophecy: to another, the discerning of spirits: to another, diverse kinds of tongues: to another, interpretation of speeches.
12:11. But all these things, one and the same Spirit worketh, dividing to every one according as he will.
12:12. For as the body is one and hath many members; and all the members of the body, whereas they are many, yet are one body: So also is Christ.
12:13. For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free: and in one Spirit we have all been made to drink.
12:14. For the body also is not one member, but many.
12:15. If the foot should say: Because I am not the hand, I am not of the body: Is it therefore not of the Body?
12:16. And if the ear should say: Because I am not the eye, I am not of the body: Is it therefore not of the body?
12:17. If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling?
12:18. But now God hath set the members, every one of them, in the body as it hath pleased him.
12:19. And if they all were one member, where would be the body?
12:20. But now there are many members indeed, yet one body.
12:21. And the eye cannot say to the hand: I need not thy help. Nor again the head to the feet: I have no need of you.
12:22. Yea, much, more those that seem to be the more feeble members of the body are more necessary
12:23. And such as we think to be the less honourable members of the body, about these we put more abundant honour: and those that are our uncomely parts have more abundant comeliness.
12:24. But our comely parts have no need: but God hath tempered the body together, giving to that which wanted the more abundant honour.
12:25. That there might be no schism in the body: but the members might be mutually careful one for another.
12:26. And if one member suffer any thing, all the members suffer with it: or if one member glory, all the members rejoice with it.
12:27. Now you are the body of Christ and members of member.
12:28. And God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors: after that miracles: then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches.
12:29. Are all apostles? Are all prophets? Are all doctors?
12:30. Are all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret?
12:31. But be zealous for the better gifts. And I shew unto you yet a more excellent way.
1 Corinthians Chapter 13
Charity is to be preferred before all gifts.
13:1. If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
13:2. And if I should have prophecy and should know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing.
13:3. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing.
13:4. Charity is patient, is kind: charity envieth not, dealeth not perversely, is not puffed up,
13:5. Is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil:
13:6. Rejoiceth not in iniquity, but rejoiceth with the truth:
13:7. Beareth all things, believeth all things, hopeth all things, endureth all things.
13:8. Charity never falleth away: whether prophecies shall be made void or tongues shall cease or knowledge shall be destroyed.
13:9. For we know in part: and we prophesy in part.
13:10. But when that which is perfect is come, that which is in part shall be done away.
13:11. When I was a child, I spoke as a child, I understood as a child, I thought as a child. But, when I became a man, I put away the things of a child.
13:12. We see now through a glass in a dark manner: but then face to face. Now I know in part: but then I shall know even as I am known.
13:13. And now there remain faith, hope, and charity, these three: but the greatest of these is charity.
1 Corinthians Chapter 14
The gift of prophesying is to be preferred before that of speaking strange tongues.
14:1. Follow after charity, be zealous for spiritual gifts; but rather that you may prophesy.
Prophesy. . .That is, declare or expound the mysteries of faith.
14:2. For he that speaketh in a tongue speaketh not unto men, but unto God: for no man heareth. Yet by the Spirit he speaketh mysteries.
Not unto men. . .Viz., so as to be heard, that is, so as to be understood by them.
14:3. But he that prophesieth speaketh to men unto edification and exhortation and comfort.
14:4. He that speaketh in a tongue edifieth himself: but he that prophesieth, edifieth the church.
14:5. And I would have you all to speak with tongues, but rather to prophesy. For greater is he that prophesieth than he that speaketh with tongues: unless perhaps he interpret, that the church may receive edification.
14:6. But now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you either in revelation or in knowledge or in prophecy or in doctrine?
14:7. Even things without life that give sound, whether pipe or harp, except they give a distinction of sounds, how shall it be known what is piped or harped?
14:8. For if the trumpet give an uncertain sound, who shall prepare himself to the battle?
14:9. So likewise you, except you utter by the tongue plain speech, how shall it be known what is said? For you shall be speaking into the air.
14:10. There are, for example, so many kinds of tongues in this world: and none is without voice.
14:11. If then I know not the power of the voice, I shall be to him to whom I speak a barbarian: and he that speaketh a barbarian to me.
14:12. So you also, forasmuch as you are zealous of spirits, seek to abound unto the edifying of the church.
Of spirits. . .Of spiritual gifts.
14:13. And therefore he that speaketh by a tongue, let him pray that he may interpret.
14:14. For if I pray in a tongue, my spirit prayeth: but my understanding is without fruit.
14:15. What is it then? I will pray with the spirit, I will pray also with the understanding, I will sing with the spirit, I will sing also with the understanding.
14:16. Else, if thou shalt bless with the spirit, how shall he that holdeth the place of the unlearned say, Amen, to thy blessing? Because he knoweth not what thou sayest.
Amen. . .The unlearned, not knowing that you are then blessing, will not be qualified to join with you by saying Amen to your blessing. The use or abuse of strange tongues, of which the apostle here speaks, does not regard the public liturgy of the church, (in which strange tongues were never used,) but certain conferences of the faithful, ver. 26, etc., in which, meeting together, they discovered to one another their various miraculous gifts of the Spirit, common in those primitive times; amongst which the apostle prefers that of prophesying before that of speaking strange tongues, because it was more to the public edification. Where also not, that the Latin, used in our liturgy, is so far from being a strange or unknown tongue, that it is perhaps the best known tongue in the world.
14:17. For thou indeed givest thanks well: but the other is not edified.
14:18. I thank my God I speak with all your tongues.
14:19. But in the church I had rather speak five words with my understanding, that I may instruct others also: than ten thousand words in a tongue.
14:20. Brethren, do not become children in sense. But in malice be children: and in sense be perfect.
14:21. In the law it is written: In other tongues and other lips I will speak to this people: and neither so will they hear me, saith the Lord.
14:22. Wherefore tongues are for a sign, not to believers but to unbelievers: but prophecies, not to unbelievers but to believers.
14:23. If therefore the whole church come together into one place, and all speak with tongues, and there come in unlearned persons or infidels, will they not say that you are mad?
14:24. But if all prophesy, and there come in one that believeth not or an unlearned person, he is convinced of all: he is judged of all.
14:25. The secrets of his heart are made manifest. And so, falling down on his face, he will adore God, affirming that God is among you indeed.
14:26. How is it then, brethren? When you come together, every one of you hath a psalm, hath a doctrine, hath a revelation, hath a tongue, hath an interpretation: let all things be done to edification.
14:27. If any speak with a tongue, let it be by two, or at the most by three, and in course: and let one interpret.
14:28. But if there be no interpreter, let him hold his peace in the church and speak to himself and to God.
14:29. And let the prophets speak, two or three: and let the rest judge.
14:30. But if any thing be revealed to another sitting, let the first hold his peace.
14:31. For you may all prophesy, one by one, that all may learn and all may be exhorted.
14:32. And the spirits of the prophets are subject to the prophets.
14:33. For God is not the God of dissension, but of peace: as also I teach in all the churches of the saints.
14:34. Let women keep silence in the churches: for it is not permitted them to speak but to be subject, as also the law saith.
14:35. But if they would learn anything, let them ask their husbands at home. For it is a shame for a woman to speak in the church.
14:36. Or did the word of God come out from you? Or came it only unto you?
14:37. If any seem to be a prophet or spiritual, let him know the things that I write to you, that they are the commandments of the Lord.
14:38. But if any man know not, he shall not be known.
14:39. Wherefore, brethren, be zealous to prophesy: and forbid not to speak with tongues.
14:40. But let all things be done decently and according to order.
1 Corinthians Chapter 15
Christ's resurrection and ours. The manner of our resurrection.
15:1. Now I make known unto you, brethren, the gospel which I preached to you, which also you have received and wherein you stand.
15:2. By which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain.
15:3. For I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures:
15:4. And that he was buried: and that he rose again according to the scriptures:
15:5. And that he was seen by Cephas, and after that by the eleven.
15:6. Then was he seen by more than five hundred brethren at once: of whom many remain until this present, and some are fallen asleep.
15:7. After that, he was seen by James: then by all the apostles.
15:8. And last of all, he was seen also by me, as by one born out of due tine.
15:9. For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.
15:10. But by the grace of God, I am what I am. And his grace in me hath not been void: but I have laboured more abundantly than all they. Yet not I, but the grace of God with me:
15:11. For whether I or they, so we preach: and so you have believed.
15:12. Now if Christ be preached, that he arose again from the dead, how do some among you say that there is no resurrection of the dead?
15:13. But if there be no resurrection of the dead, then Christ is not risen again.
15:14. And if Christ be not risen again, then is our preaching vain: and your faith is also vain.
15:15. Yea, and we are found false witnesses of God: because we have given testimony against God, that he hath raised up Christ, whom he hath not raised up, if the dead rise not again.
15:16. For if the dead rise not again, neither is Christ risen again.
15:17. And if Christ be not risen again, your faith is vain: for you are yet in your sins.
15:18. Then they also that are fallen asleep in Christ are perished.
15:19. If in this life only we have hope in Christ, we are of all men most miserable.
15:20. But now Christ is risen from the dead, the firstfruits of them that sleep:
15:21. For by a man came death: and by a man the resurrection of the dead.
15:22. And as in Adam all die, so also in Christ all shall be made alive.
15:23. But every one in his own order: the firstfruits, Christ: then they that are of Christ, who have believed in his coming.
15:24. Afterwards the end: when he shall have delivered up the kingdom to God and the Father: when he shall have brought to nought all principality and power and virtue.
15:25. For he must reign, until he hath put all his enemies under his feet.
15:26. And the enemy, death, shall be destroyed last: For he hath put all things under his feet. And whereas he saith:
15:27. All things are put under him; undoubtedly, he is excepted, who put all things under him.
15:28. And when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all.
The Son also himself shall be subject unto him. . .That is, the Son will be subject to the Father, according to his human nature, even after the general resurrection; and also the whole mystical body of Christ will be entirely subject to God, obeying him in every thing.
15:29. Otherwise, what shall they do that are baptized for the dead, if the dead rise not again at all? Why are they then baptized for them?
That are baptized for the dead. . .Some think the apostle here alludes to a ceremony then in use; but others, more probably, to the prayers and penitential labours, performed by the primitive Christians for the souls of the faithful departed; or to the baptism of afflictions and sufferings undergone for sinners spiritually dead.
15:30. Why also are we in danger every hour?
15:31. I die daily, I protest by your glory, brethren, which I have in Christ Jesus our Lord.
15:32. If (according to man) I fought with beasts at Ephesus, what doth it profit me, if the dead rise not again? Let us eat and drink, for to morrow we shall die.
Let us eat and drink, etc. . .That is, if we did not believe that we were to rise again from the dead, we might live like the impious and wicked, who have no belief in the resurrection.
15:33. Be not seduced: Evil communications corrupt good manners.
15:34. Awake, ye just, and sin not. For some have not the knowledge of God. I speak it to your shame.
15:35. But some man will say: How do the dead rise again? Or with what manner of body shall they come?
15:36. Senseless man, that which thou sowest is not quickened, except it die first.
15:37. And that which thou sowest, thou sowest not the body that shall be: but bare grain, as of wheat, or of some of the rest.
15:38. But God giveth it a body as he will: and to every seed its proper body.
15:39. All flesh is not the same flesh: but one is the flesh of men, another of beasts, other of birds, another of fishes.
15:40. And there are bodies celestial and bodies terrestrial: but, one is the glory of the celestial, and another of the terrestrial.
15:41. One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory.
15:42. So also is the resurrection of the dead. It is sown in corruption: it shall rise in incorruption.
15:43. It is sown in dishonour: it shall rise in glory. It is sown in weakness: it shall rise in power.
15:44. It is sown a natural body: it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written:
15:45. The first man Adam was made into a living soul; the last Adam into a quickening spirit.
15:46. Yet that was not first which is spiritual, but that which is natural: afterwards that which is spiritual.
15:47. The first man was of the earth, earthly: the second man, from heaven, heavenly.
15:48. Such as is the earthly, such also are the earthly: and such as is the heavenly, such also are they that are heavenly.
15:49. Therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly.
15:50. Now this I say, brethren, that flesh and blood cannot possess the kingdom of God: neither shall corruption possess incorruption.
15:51. Behold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed.
15:52. In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound and the dead shall rise again incorruptible. And we shall be changed.
15:53. For this corruptible must put on incorruption: and this mortal must put on immortality.
15:54. And when this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory.
15:55. O death, where is thy victory? O death, where is thy sting?
15:56. Now the sting of death is sin: and the power of sin is the law.
15:57. But thanks be to God, who hath given us the victory through our Lord Jesus Christ.
15:58. Therefore, my beloved brethren, be ye steadfast and unmoveable: always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.
1 Corinthians Chapter 16
Of collection of alms. Admonitions and salutations.
16:1. Now concerning the collections that are made for the saints: as I have given order to the churches of Galatia, so do ye also.
16:2. On the first day of the week, let every one of you put apart with himself, laying up what it shall well please him: that when I come, the collections be not then to be made.
16:3. And when I shall be with you, whomsoever you shall approve by letters, them will I send to carry your grace to Jerusalem.
16:4. And if it be meet that I also go, they shall go with me.
16:5. Now I will come to you, when I shall have passed through Macedonia. For I shall pass through Macedonia.
16:6. And with you perhaps I shall abide, or even spend the winter: that you may bring me on my way whithersoever I shall go.
16:7. For I will not see you now by the way: for I trust that I shall abide with you some time, if the Lord permit.
16:8. But I will tarry at Ephesus, until Pentecost.
16:9. For a great door and evident is opened unto me: and many adversaries.
16:10. Now if Timothy come, see that he be with you without fear: for he worketh the work of the Lord, as I also do.
16:11. Let no man therefore despise him: but conduct ye him on his way in peace, that he may come to me. For I look for him with the brethren.
16:12. And touching our brother Apollo, I give you to understand that I much entreated him to come unto you with the brethren: and indeed it was not his will at all to come at this time. But he will come when he shall have leisure.
16:13. Watch ye: stand fast in the faith: do manfully and be strengthened.
16:14. Let all your things be done in charity.
16:15. And I beseech you, brethren, you know the house of Stephanus, and of Fortunatus, and of Achaicus, that they are the firstfruits of Achaia, and have dedicated themselves to the ministry of the saints:
16:16. That you also be subject to such and to every one that worketh with us and laboureth.
16:17. And I rejoice in the presence of Stephanus and Fortunatus and Achaicus: because that which was wanting on your part, they have supplied.
16:18. For they have refreshed both my spirit and yours. Know them, therefore, that are such.
16:19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house, with whom I also lodge.
16:20. All the brethren salute you. Salute one another with a holy kiss.
16:21. The salutation of me Paul, with my own hand.
16:22. If any man love not our Lord Jesus Christ, let him be anathema, maranatha.
Let him be anathema, maranatha. . .Anathema signifies here a thing accursed. Maran-atha, which, according to St. Jerome and St. Chrysostom, signify, 'The Lord is come' already, and therefore is to be taken as an admonition to those who doubted of the resurrection, and to put them in mind that Christ, the judge of the living and the dead, is come already. Others explain Maran-atha: 'May our Lord come', that is, to judge and punish those with exemplary judgments and punishments, that do not love the Lord Jesus Christ.
16:23. The grace of our Lord Jesus Christ be with you.
16:24. My charity be with you all in Christ Jesus. Amen.
THE SECOND EPISTLE OF ST. PAUL TO THE CORINTHIANS
In this Epistle St. Paul comforts those who are now reformed by his admonitions to them in the former and absolves the incestuous man on doing penance, whom he had before excommunicated for his crime. Hence he treats of true penance and of the dignity of the ministers of the New Testament. He cautions the faithful against false teachers and the society of infidels. He gives an account of his sufferings and also of the favours and graces which God hath bestowed on him. This second Epistle was written in the same year with the first and sent by Titus from some place in Macedonia.
2 Corinthians Chapter 1
He speaks of his troubles in Asia. His not coming to them was not out of levity. The constancy and sincerity of his doctrine.
1:1. Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother: to the church of God that is at Corinth, with all the saints that are in all Achaia:
1:2. Grace unto you and peace from God our Father and from the Lord Jesus Christ.
1:3. Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort:
1:4. Who comforteth us in all our tribulation, that we also may be able to comfort them who are in all distress, by the exhortation wherewith we also are exhorted by God.
1:5. For as the sufferings of Christ abound in us: so also by Christ doth our comfort abound.
1:6. Now whether we be in tribulation, it is for your exhortation and salvation: or whether we be comforted, it is for your consolation: or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer.
1:7. That our hope for you may be steadfast: knowing that as you are partakers of the sufferings, so shall you be also of the consolation.
1:8. For we would not have you ignorant, brethren, of our tribulation which came to us in Asia: that we were pressed out of measure above our strength, so that we were weary even of life.
1:9. But we had in ourselves the answer of death, that we should not trust in ourselves, but in God who raiseth the dead.
1:10. Who hath delivered and doth deliver us out of so great dangers: in whom we trust that he will yet also deliver us,
1:11. You helping withal in prayer for us. That for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf.
1:12. For our glory is this: the testimony of our conscience, that in simplicity of heart and sincerity of God, and not in carnal wisdom, but in the grace of God, we have conversed in this world: and more abundantly towards you.
1:13. For we write no other things to you than what you have read and known. And I hope that you shall know unto the end.
1:14. As also you have known us in part, that we are your glory: as you also are ours, in the day of our Lord Jesus Christ.
1:15. And in this confidence I had a mind to come to you before, that you might have a second grace:
1:16. And to pass by you into Macedonia: and again from Macedonia to come to you, and by you to be brought on my way towards Judea.
1:17. Whereas then I was thus minded, did I use lightness? Or, the things that I purpose, do I purpose according to the flesh, that there should be with me, It is, and It is not?
1:18. But God is faithful: for our preaching which was to you, was not, It is, and It is not.
1:19. For the Son of God, Jesus Christ, who was preached among you by us, by me and Sylvanus and Timothy, was not: It is and It is not. But, It is, was in him.
It is, was in him. . .There was no inconstancy in the doctrine of the apostles, sometimes, like modern sectaries, saying, It is, and at other times saying, It is not. But their doctrine was ever the same, one uniform yea, in Jesus Christ, one Amen, that is, one truth in him.
1:20. For all the promises of God are in him, It is. Therefore also by him, amen to God, unto our glory.
1:21. Now he that confirmeth us with you in Christ and that hath anointed us, is God:
1:22. Who also hath sealed us and given the pledge of the Spirit in our hearts.
1:23. But I call God to witness upon my soul that to spare you, I came not any more to Corinth: not because we exercise dominion over your faith: but we are helpers of your joy. For in faith you stand.
2 Corinthians Chapter 2
He grants a pardon to the incestuous man upon his doing penance.
2:1. But I determined this with myself, to come to you again in sorrow.
2:2. For if I make you sorrowful, who is he then that can make me glad, but the same who is made sorrowful by me?
2:3. And I wrote this same to you: that I may not, when I come, have sorrow upon sorrow from them of whom I ought to rejoice: having confidence in you all, that my joy is the joy of you all.
2:4. For out of much affliction and anguish of heart, I wrote to you with many tears: not that you should be made sorrowful: but that you might know the charity I have more abundantly towards you.
2:5. And if any one have caused grief, he hath not grieved me: but in part, that I may not burden you all.
2:6. To him who is such a one, this rebuke is sufficient, which is given by many.
2:7. So that on the contrary, you should rather forgive him and comfort him, lest perhaps such a one be swallowed up with overmuch sorrow.
2:8. Wherefore, I beseech you that you would confirm your charity towards him.
2:9. For to this end also did I write, that I may know the experiment of you, whether you be obedient in all things.
2:10. And to whom you have pardoned any thing, I also. For, what I have pardoned, if I have pardoned any thing, for your sakes have I done it in the person of Christ:
I also. . .The apostle here granted an indulgence, or pardon, in the person and by the authority of Christ, to the incestuous Corinthian, whom before he had put under penance, which pardon consisted in a releasing of part of the temporal punishment due to his sin.
2:11. That we be not overreached by Satan. For we are not ignorant of his devices.
2:12. And when I was come to Troas for the gospel of Christ and a door was opened unto me in the Lord,
2:13. I had no rest in my spirit, because I found not Titus my brother: but bidding them farewell, I went into Macedonia.
2:14. Now thanks be to God, who always maketh us to triumph in Christ Jesus and manifesteth the odour of his knowledge by us in every place.
2:15. For we are the good odour of Christ unto God, in them that are saved and in them that perish.
2:16. To the one indeed the odour of death unto death: but to the others the odour of life unto life. And for these things who is so sufficient?
The odour of death, etc. . .The preaching of the apostle, which by its fragrant odour, brought many to life, was to others, through their own fault, the occasion of death; by their wilfully opposing and resisting that divine call.
2:17. For we are not as many, adulterating the word of God: but with sincerity: but as from God, before God, in Christ we speak.
2 Corinthians Chapter 3
He needs no commendatory letters. The glory of the ministry of the New Testament.
3:1. Do we begin again to commend ourselves? Or do we need (as some do) epistles of commendation to you, or from you?
3:2. You are our epistle, written in our hearts, which is known and read by all men:
3:3. Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.
3:4. And such confidence we have, through Christ, towards God.
3:5. Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.
3:6. Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.
The letter. . .Not rightly understood, and taken without the spirit.
3:7. Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
3:8. How shall not the ministration of the spirit be rather in glory?
3:9. For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
3:10. For even that which was glorious in this part was not glorified by reason of the glory that excelleth.
3:11. For if that which is done away was glorious, much more that which remaineth is in glory.
3:12. Having therefore such hope, we use much confidence.
3:13. And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.
3:14. But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void).
3:15. But even until this day, when Moses is read, the veil is upon their heart.
3:16. But when they shall be converted to the Lord, the veil shall be taken away.
3:17. Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.
3:18. But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.
2 Corinthians Chapter 4
The sincerity of his preaching. His comfort in his afflictions.
4:1. Therefore seeing we have this ministration, according as we have obtained mercy, we faint not.
4:2. But we renounce the hidden things of dishonesty, not walking in craftiness nor adulterating the word of God: but by manifestation of the truth commending ourselves to every man's conscience, in the sight of God.
4:3. And if our gospel be also hid, it is hid to them that are lost,
4:4. In whom the god of this world hath blinded the minds of unbelievers, that the light of the gospel of the glory of Christ, who is the image of God, should not shine unto them.
4:5. For we preach not ourselves, but Jesus Christ our Lord: and ourselves your servants through Jesus.
4:6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus.
4:7. But we have this treasure in earthen vessels, that the excellency may be of the power of God and not of us.
4:8. In all things we suffer tribulation: but are not distressed. We are straitened: but are not destitute.
4:9. We suffer persecution: but are not forsaken. We are cast down: but we perish not.
4:10. Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies.
4:11. For we who live are always delivered unto death for Jesus' sake: that the life also of Jesus may be made manifest in our mortal flesh.
4:12. So then death worketh in us: but life in you.
4:13. But having the same spirit of faith, as it is written: I believed, for which cause I have spoken; we also believe. For which cause we speak also:
4:14. Knowing that he who raised up Jesus will raise us up also with Jesus and place us with you.
4:15. For all things are for your sakes: that the grace, abounding through many, may abound in thanksgiving unto the glory of God.
4:16. For which cause we faint not: but though our outward man is corrupted, yet the inward man is renewed day by day.
4:17. For that which is at present momentary and light of our tribulation worketh for us above measure, exceedingly an eternal weight of glory.
4:18. While we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal: but the things which are not seen, are eternal.
2 Corinthians Chapter 5
He is willing to leave his earthly mansion to be with the Lord. His charity to the Corinthians.
5:1. For we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven.
5:2. For in this also we groan, desiring to be clothed upon with our habitation that is from heaven.
5:3. Yet so that we be found clothed, not naked.
5:4. For we also, who are in this tabernacle, do groan, being burthened; because we would not be unclothed, but clothed upon, that that which is mortal may be swallowed up by life.
5:5. Now he that maketh us for this very thing is God, who hath given us the pledge of the Spirit,
5:6. Therefore having always confidence, knowing that while we are in the body we are absent from the Lord.
5:7. (For we walk by faith and not by sight.)
5:8. But we are confident and have a good will to be absent rather from the body and to be present with the Lord.
5:9. And therefore we labour, whether absent or present, to please him.
5:10. For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.
The proper things of the body. . .In the particular judgment, immediately after death, the soul is rewarded or punished according to what it has done in the body.
5:11. Knowing therefore the fear of the Lord, we use persuasion to men: but to God we are manifest. And I trust also that in your consciences we are manifest.
5:12. We commend not ourselves again to you, but give you occasion to glory in our behalf: that you may have somewhat to answer them who glory in face, and not in heart.
5:13. For whether we be transported in mind, it is to God: or whether we be sober, it is for you.
5:14. For the charity of Christ presseth us: judging this, that if one died for all, then all were dead.
5:15. And Christ died for all: that they also who live may not now live to themselves, but unto him who died for them and rose again.
5:16. Wherefore henceforth, we know no man according to the flesh. And if we have known Christ according to the flesh: but now we know him so no longer.
We know no man according to the flesh. . .That is, we consider not any man with regard to his nation, family, kindred, or other natural qualities or advantages; but only with relation to Christ, and according to the order of divine charity, in God, and for God. The apostle adds, that even with respect to Christ himself, he now no longer considers him according to the flesh, by taking a satisfaction in his being his countryman; his affection being now purified from all such earthly considerations.
5:17. If then any be in Christ a new creature, the old things are passed away. Behold all things are made new.
5:18. But all things are of God, who hath reconciled us to himself by Christ and hath given to us the ministry of reconciliation.
5:19. For God indeed was in Christ, reconciling the world to himself, not imputing to them their sins. And he hath placed in us the word of reconciliation.
5:20. For Christ therefore we are ambassadors, God as it were exhorting by us, for Christ, we beseech you, be reconciled to God.
5:21. Him, who knew no sin, he hath made sin for us: that we might be made the justice of God in him.
Sin for us. . .That is, to be a sin offering, a victim for sin.
2 Corinthians Chapter 6
He exhorts them to a correspondence with God's grace and not to associate with unbelievers.
6:1. And we helping do exhort you that you receive not the grace of God in vain.
6:2. For he saith: In an accepted time have I heard thee and in the day of salvation have I helped thee. Behold, now is the acceptable time: behold, now is the day of salvation.
6:3. Giving no offence to any man, that our ministry be not blamed.
6:4. But in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses,
6:5. In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
6:6. In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
6:7. In the word of truth, in the power of God: by the armour of justice on the right hand and on the left:
6:8. By honour and dishonour: by evil report and good report: as deceivers and yet true: as unknown and yet known:
6:9. As dying and behold we live: as chastised and not killed:
6:10. As sorrowful, yet always rejoicing: as needy, yet enriching many: as having nothing and possessing all things.
6:11. Our mouth is open to you, O ye Corinthians: our heart is enlarged.
6:12. You are not straitened in us: but in your own bowels you are straitened.
6:13. But having the same recompense (I speak as to my children): be you also enlarged.
6:14. Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
6:15. And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
6:16. And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.
6:17. Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
6:18. And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty.
2 Corinthians Chapter 7
The apostle's affection for the Corinthians. His comfort and joy on their account.
7:1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.
7:2. Receive us. We have injured no man: we have corrupted no man: we have overreached no man.
7:3. I speak not this to your condemnation. For we have said before that you are in our hearts: to die together and to live together.
7:4. Great is my confidence for you: great is my glorying for you. I am filled with comfort: I exceedingly abound with joy in all our tribulation.
7:5. For also, when we were come into Macedonia, our flesh had no rest: but we suffered all tribulation. Combats without: fears within.
7:6. But God, who comforteth the humble, comforted us by the coming of Titus.
7:7. And not by his coming only, but also by the consolation wherewith he was comforted in you, relating to us your desire, your mourning, your zeal for me: so that I rejoiced the more.
7:8. For although I made you sorrowful by my epistle, I do not repent. And if I did repent, seeing that the same epistle (although but for a time) did make you sorrowful,
7:9. Now I am glad: not because you were made sorrowful, but because you were made sorrowful unto penance. For you were made sorrowful according to God, that you might suffer damage by us in nothing.
7:10. For the sorrow that is according to God worketh penance, steadfast unto salvation: but the sorrow of the world worketh death.
7:11. For behold this selfsame thing, that you were made sorrowful according to God, how great carefulness it worketh in you: yea defence, yea indignation, yea fear, yea desire, yea zeal, yea revenge. In all things you have shewed yourselves to be undefiled in the matter.
7:12. Wherefore although I wrote to you, it was not for his sake that did the wrong, nor for him that suffered it: but to manifest our carefulness that we have for you
7:13. Before God: therefore we were comforted. But in our consolation we did the more abundantly rejoice for the joy of Titus, because his spirit was refreshed by you all.
7:14. And if I have boasted any thing to him of you, I have not been put to shame: but as we have spoken all things to you in truth, so also our boasting that was made to Titus is found a truth.
7:15. And his bowels are more abundantly towards you: remembering the obedience of you all, how with fear and trembling you received him.
7:16. I rejoice that in all things I have confidence in you.
2 Corinthians Chapter 8
He exhorts them to contribute bountifully to relieve the poor of Jerusalem.
8:1. Now we make known unto you, brethren, the grace of God that hath been given in the churches of Macedonia.
8:2. That in much experience of tribulation, they have had abundance of joy and their very deep poverty hath abounded unto the riches of their simplicity.
Simplicity. . .That is, sincere bounty and charity.
8:3. For according to their power (I bear them witness) and beyond their power, they were willing:
8:4. With much entreaty begging of us the grace and communication of the ministry that is done toward the saints.
8:5. And not as we hoped: but they gave their own selves, first to the Lord, then to us by the will of God;
8:6. Insomuch, that we desired Titus, that, as he had begun, so also he would finish among you this same grace.
8:7. That as in all things you abound in faith and word and knowledge and all carefulness, moreover also in your charity towards us: so in this grace also you may abound.
8:8. I speak not as commanding: but by the carefulness of others, approving also the good disposition of your charity.
8:9. For you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes: that through his poverty you might be rich.
8:10. And herein I give my advice: for this is profitable for you who have begun not only to do but also to be willing, a year ago.
8:11. Now therefore perform ye it also in deed: that as your mind is forward to be willing, so it may be also to perform, out of that which you have.
8:12. For if the will be forward, it is accepted according to that which a man hath: not according to that which he hath not.
8:13. For I mean not that others should be eased and you burdened, but by an equality.
8:14. In this present time let your abundance supply their want, that their abundance also may supply your want: that there may be an equality,
8:15. As it is written: He that had much had nothing over; and he that had little had no want.
8:16. And thanks be to God, who hath given the same carefulness for you in the heart of Titus.
8:17. For indeed he accepted the exhortation: but, being more careful, of his own will he went unto you.
8:18. We have sent also with him the brother whose praise is in the gospel through all the churches.
8:19. And not that only: but he was also ordained by the churches companion of our travels, for this grace, which is administered by us, to the glory of the Lord and our determined will:
8:20. Avoiding this, lest any man should blame us in this abundance which is administered by us.
8:21. For we forecast what may be good, not only before God but also before men.
8:22. And we have sent with them our brother also, whom we have often proved diligent in many things, but now much more diligent: with much confidence in you,
8:23. Either for Titus, who is my companion and fellow labourer towards you, or our brethren, the apostles of the churches, the glory of Christ.
8:24. Wherefore shew ye to them, in the sight of the churches, the evidence of your charity and of our boasting on your behalf.
2 Corinthians Chapter 9
A further exhortation to almsgiving. The fruits of it.
9:1. For concerning the ministry that is done towards the saints, it is superfluous for me to write unto you.
9:2. For I know your forward mind: for which I boast of you to the Macedonians, that Achaia also is ready from the year past. And your emulation hath provoked very many.
9:3. Now I have sent the brethren, that the thing which we boast of concerning you be not made void in this behalf, that (as I have said) you may be ready:
9:4. Lest, when the Macedonians shall come with me and find you unprepared, we (not to say ye) should be ashamed in this matter.
9:5. Therefore I thought it necessary to desire the brethren that they would go to you before and prepare this blessing before promised, to be ready, so as a blessing, not as covetousness.
9:6. Now this I say: He who soweth sparingly shall also reap sparingly: and he who soweth in blessings shall also reap blessings.
9:7. Every one as he hath determined in his heart, not with sadness or of necessity: for God loveth a cheerful giver.
9:8. And God is able to make all grace abound in you: that ye always, having all sufficiently in all things, may abound to every good work,
9:9. As it is written: He hath dispersed abroad, he hath given to the poor: his justice remaineth for ever.
9:10. And he that ministereth seed to the sower will both give you bread to eat and will multiply your seed and increase the growth of the fruits of your justice:
9:11. That being enriched in all things, you may abound unto all simplicity which worketh through us thanksgiving to God.
9:12. Because the administration of this office doth not only supply the want of the saints, but aboundeth also by many thanksgivings in the Lord.
9:13. By the proof of this ministry, glorifying God for the obedience of your confession unto the gospel of Christ and for the simplicity of your communicating unto them and unto all.
9:14. And in their praying for you, being desirous of you, because of the excellent grace of God in you.
9:15. Thanks be to God for his unspeakable gift.
2 Corinthians Chapter 10
To stop the calumny and boasting of false apostles, he set forth the power of his apostleship.
10:1. Now I Paul, myself beseech you, by the mildness and modesty of Christ: who in presence indeed am lowly among you, but being absent am bold toward you.
10:2. But I beseech you, that I may not be bold when I am present with that confidence wherewith I am thought to be bold, against some who reckon us as if we walked according to the flesh.
10:3. For though we walk in the flesh, we do not war according to the flesh.
10:4. For the weapons of our warfare are not carnal but mighty to God, unto the pulling down of fortifications, destroying counsels,
10:5. And every height that exalteth itself against the knowledge of God: and bringing into captivity every understanding unto the obedience of Christ:
10:6. And having in readiness to revenge all disobedience, when your obedience shall be fulfilled.
10:7. See the things that are according to outward appearance. If any man trust to himself, that he is Christ's let him think this again with himself, that as he is Christ's, so are we also.
10:8. For if also I should boast somewhat more of our power, which the Lord hath given us unto edification and not for your destruction, I should not be ashamed.
10:9. But that I may not be thought as it were to terrify you by epistles,
10:10. (For his epistles indeed, say they, are weighty and strong; but his bodily presence is weak and his speech contemptible):
10:11. Let such a one think this, that such as we are in word by epistles when absent, such also we will be indeed when present.
10:12. For we dare not match or compare ourselves with some that commend themselves: but we measure ourselves by ourselves and compare ourselves with ourselves.
10:13. But we will not glory beyond our measure: but according to the measure of the rule which God hath measured to us, a measure to reach even unto you.
10:14. For we stretch not ourselves beyond our measure, as if we reached not unto you. For we are come as far as to you in the Gospel of Christ.
10:15. Not glorying beyond measure in other men's labours: but having hope of your increasing faith, to be magnified in you according to our rule abundantly.
10:16. Yea, unto those places that are beyond you to preach the gospel: not to glory in another man's rule, in those things that are made ready to our hand.
10:17. But he that glorieth, let him glory in the Lord.
10:18. For not he who commendeth himself is approved: but he, whom God commendeth.
2 Corinthians Chapter 11
He is forced to commend himself and his labours, lest the Corinthians should be imposed upon by the false apostles.
11:1. Would to God you could bear with some little of my folly! But do bear with me.
My folly. . .So he calls his reciting his own praises, which, commonly speaking is looked upon as a piece of folly and vanity; though the apostle was constrained to do it, for the good of the souls committed to his charge.
11:2. For I am jealous of you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
11:3. But I fear lest, as the serpent seduced Eve by his subtilty, so your minds should be corrupted and fall from the simplicity that is in Christ.
11:4. For if he that cometh preacheth another Christ, whom we have not preached; or if you receive another Spirit, whom you have not received; or another gospel, which you have not received: you might well bear with him.
11:5. For I suppose that I have done nothing less than the great apostles.
11:6. For although I be rude in speech, yet not in knowledge: but in all things we have been made manifest to you.
11:7. Or did I commit a fault, humbling myself that you might be exalted, because I preached unto you the Gospel of God freely?
11:8. I have taken from other churches, receiving wages of them for your ministry.
11:9. And, when I was present with you and wanted, I was chargeable to no man: for that which was wanting to me, the brethren supplied who came from Macedonia. And in all things I have kept myself from being burthensome to you: and so I will keep myself.
11:10. The truth of Christ is in me, that this glorying shall not be broken off in me in the regions of Achaia.
11:11. Wherefore? Because I love you not? God knoweth it.
11:12. But what I do, that I will do: that I may cut off the occasion from them that desire occasion: that wherein they glory, they may be found even as we.
11:13. For such false apostles are deceitful workmen, transforming themselves into the apostles of Christ.
11:14. And no wonder: for Satan himself transformeth himself into an angel of light.
11:15. Therefore it is no great thing if his ministers be transformed as the ministers of justice, whose end shall be according to their works.
11:16. I say again (Let no man think me to be foolish: otherwise take me as one foolish, that I also may glory a little):
11:17. That which I speak, I speak not according to God: but as it were in foolishness, in this matter of glorying.
11:18. Seeing that many glory according to the flesh, I will glory also.
11:19. For you gladly suffer the foolish: whereas yourselves are wise.
11:20. For you suffer if a man bring you into bondage, if a man devour you, if a man take from you, if a man be lifted up, if a man strike you on the face.
11:21. I seek according to dishonour, as if we had been weak in this part. Wherein if any man dare (I speak foolishly), I dare also.
11:22. They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I.
11:23. They are the ministers of Christ (I speak as one less wise): I am more; in many more labours, in prisons more frequently, in stripes above measure, in deaths often.
11:24. Of the Jews five times did I receive forty stripes save one.
11:25. Thrice was I beaten with rods: once I was stoned: thrice I suffered shipwreck: a night and a day I was in the depth of the sea.
11:26. In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren:
11:27. In labour and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness:
11:28. Besides those things which are without: my daily instance, the solicitude for all the churches.
My daily instance. . .The labours that come in, and press upon me every day.
11:29. Who is weak, and I am not weak? Who is scandalized, and I am not on fire?
11:30. If I must needs glory, I will glory of the things that concern my infirmity.
11:31. The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not.
11:32. At Damascus, the governor of the nation under Aretas the king, guarded the city of the Damascenes, to apprehend me.
11:33. And through a window in a basket was I let down by the wall: and so escaped his hands.
2 Corinthians Chapter 12
His raptures and revelations, His being buffeted by Satan. His fear for the Corinthians.
12:1. If I must glory (it is not expedient indeed) but I will come to visions and revelations of the Lord.
12:2. I know a man in Christ: above fourteen years ago (whether in the body, I know not, or out of the body, I know not: God knoweth), such a one caught up to the third heaven.
12:3. And I know such a man (whether in the body, or out of the body, I know not: God knoweth):
12:4. That he was caught up into paradise and heard secret words which it is not granted to man to utter.
12:5. For such an one I will glory: but for myself I will glory nothing but in my infirmities.
12:6. For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me.
12:7. And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me.
12:8. For which thing, thrice I besought the Lord that it might depart from me.
12:9. And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me.
Power is made perfect. . .The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts.
12:10. For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful.
12:11. I am become foolish. You have compelled me: for I ought to have been commended by you. For I have no way come short of them that are above measure apostles, although I be nothing.
12:12. Yet the signs of my apostleship have been wrought on you, in all patience, in signs and wonders and mighty deeds.
12:13. For what is there that you have had less than the other churches but that I myself was not burthensome to you? Pardon me this injury.
12:14. Behold now the third time I am ready to come to you and I will not be burthensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up for the parents, but the parents for the children.
12:15. But I most gladly will spend and be spent myself for your souls: although loving you more, I be loved less.
12:16. But be it so: I did not burthen you: but being crafty, I caught you by guile.
12:17. Did I overreach you by any of them whom I sent to you?
12:18. I desired Titus: and I sent with him a brother. Did Titus overreach you? Did we not walk with the same spirit? Did we not in the same steps?
12:19. Of old, think you that we excuse ourselves to you? We speak before God in Christ: but all things, my dearly beloved, for your edification.
12:20. For I fear lest perhaps, when I come, I shall not find you such as I would, and that I shall be found by you such as you would not. Lest perhaps contentions, envyings, animosities, dissensions, detractions, whisperings, swellings, seditions, be among you.
12:21. Lest again, when I come, God humble me among you: and I mourn many of them that sinned before and have not done penance for the uncleanness and fornication and lasciviousness that they have committed.
2 Corinthians Chapter 13
He threatens the impenitent, to provoke them to penance.
13:1. Behold, this is the third time I am coming to you: In the mouth of two or three witnesses shall every word stand.
13:2. I have told before and foretell, as present and now absent, to them that sinned before and to all the rest, that if I come again, I will not spare.
13:3. Do you seek a proof of Christ that speaketh in me, who towards you is not weak, but is mighty in you?
13:4. For although he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him: but we shall live with him by the power of God towards you.
13:5. Try your own selves if you be in the faith: prove ye yourselves. Know you not your own selves, that Christ Jesus is in you, unless perhaps you be reprobates?
13:6. But I trust that you shall know that we are not reprobates.
13:7. Now we pray God that you may do no evil, not that we may appear approved, but that you may do that which is good and that we may be as reprobates.
Reprobates. . .that is, without proof, by having no occasion of shewing our power in punishing you.
13:8. For we can do nothing against the truth: but for the truth.
13:9. For we rejoice that we are weak and you are strong. This also we pray for, your perfection.
13:10. Therefore I write these things, being absent, that, being present, I may not deal more severely, according to the power which the Lord hath given me unto edification and not unto destruction.
13:11. For the rest, brethren, rejoice, be perfect, take exhortation, be of one mind, have peace. And the God of grace and of love shall be with you.
13:12. Salute one another with a holy kiss. All the saints salute you.
13:13. The grace of our Lord Jesus Christ and the charity of God and the communication of the Holy Ghost be with you all. Amen.
THE EPISTLE OF ST. PAUL TO THE GALATIANS
The Galatians, soon after St. Paul had preached the Gospel to them, were seduced by some false teachers, who had been Jews and who were for obliging all Christians, even those who had been Gentiles, to observe circumcision and the other ceremonies of the Mosaical law. In this Epistle, he refutes the pernicious doctrine of those teachers and also their calumny against his mission and apostleship. The subject matter of this Epistle is much the same as that to the Romans. It was written at Ephesus, about twenty-three years after our Lord's Ascension.
Galatians Chapter 1
He blames the Galatians for suffering themselves to be imposed upon by new teachers. The apostle's calling.
1:1. Paul, an apostle, not of men, neither by man, but by Jesus Christ and God the Father, who raised him from the dead:
1:2. And all the brethren who are with me: to the churches of Galatia.
1:3. Grace be to you, and peace from God the Father and from our Lord Jesus Christ,
1:4. Who gave himself for our sins, that he might deliver us from this present wicked world, according to the will of God and our Father:
1:5. To whom is glory for ever and ever. Amen.
1:6. I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel.
1:7. Which is not another: only there are some that trouble you and would pervert the gospel of Christ.
1:8. But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema.
1:9. As we said before, so now I say again: If any one preach to you a gospel, besides that which you have received, let him be anathema.
1:10. For do I now persuade men, or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ.
1:11. For I give you to understand, brethren, that the gospel which was preached by me is not according to man.
1:12. For neither did I receive it of man: nor did I learn it but by the revelation of Jesus Christ.
1:13. For you have heard of my conversation in time past in the Jews' religion: how that, beyond measure, I persecuted the church of God and wasted it.
1:14. And I made progress in the Jew's religion above many of my equals in my own nation, being more abundantly zealous for the traditions of my fathers.
1:15. But when it pleased him who separated me from my mother's womb and called me by his grace,
1:16. To reveal his Son in me, that I might preach him among the Gentiles: immediately I condescended not to flesh and blood.
1:17. Neither went I to Jerusalem, to the apostles who were before me: but I went into Arabia, and again I returned to Damascus.
1:18. Then, after three years, I went to Jerusalem to see Peter: and I tarried with him fifteen days.
1:19. But other of the apostles I saw none, saving James the brother of the Lord.
1:20. Now the things which I write to you, behold, before God, I lie not.
1:21. Afterwards, I came into the regions of Syria and Cilicia.
1:22. And I was unknown by face to the churches of Judea, which were in Christ:
1:23. But they had heard only: He, who persecuted us in times past doth now preach the faith which once he impugned.
1:24. And they glorified God in me.
Galatians Chapter 2
The apostle's preaching was approved of by the other apostles. The Gentiles were not to be constrained to the observance of the law.
2:1. Then, after fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me.
2:2. And I went up according to revelation and communicated to them the gospel which I preach among the Gentiles: but apart to them who seemed to be some thing: lest perhaps I should run or had run in vain.
2:3. But neither Titus, who was with me, being a Gentile, was compelled to be circumcised.
2:4. But because of false brethren unawares brought in, who came in privately to spy our liberty which we have in Christ Jesus, that they might bring us into servitude.
2:5. To whom we yielded not by subjection: no, not for an hour: that the truth of the gospel might continue with you.
2:6. But of them who seemed to be some thing, (what they were some time it is nothing to me, God accepteth not the person of man): for to me they that seemed to be some thing added nothing.
2:7. But contrariwise, when they had seen that to me was committed the gospel of the uncircumcision, as to Peter was that of the circumcision.
The gospel of the uncircumcision. . .The preaching of the gospel to the uncircumcised, that is, to the Gentiles. St. Paul was called in an extraordinary manner to be the apostle of the Gentiles; St. Peter, besides his general commission over the whole flock, (John 21. 15, etc.,) had a peculiar charge of the people of the circumcision, that is, of the Jews.
2:8. (For he who wrought in Peter to the apostleship of the circumcision wrought in me also among the Gentiles.)
2:9. And when they had known the grace that was given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship: that we should go unto the Gentiles, and they unto the circumcision:
2:10. Only that we should be mindful of the poor: which same thing also I was careful to do.
2:11. But when Cephas was come to Antioch, I withstood him to the face, because he was to be blamed.
I withstood, etc. . .The fault that is here noted in the conduct of St. Peter, was only a certain imprudence, in withdrawing himself from the table of the Gentiles, for fear of giving offence to the Jewish converts; but this, in such circumstances, when his so doing might be of ill consequence to the Gentiles, who might be induced thereby to think themselves obliged to conform to the Jewish way of living, to the prejudice of their Christian liberty. Neither was St. Paul's reprehending him any argument against his supremacy; for in such cases an inferior may, and sometimes ought, with respect, to admonish his superior.
2:12. For before that some came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them who were of the circumcision.
2:13. And to his dissimulation the rest of the Jews consented: so that Barnabas also was led by them into that dissimulation.
2:14. But when I saw that they walked not uprightly unto the truth of the gospel, I said to Cephas before them all: If thou, being a Jew, livest after the manner of the Gentiles and not as the Jews do, how dost thou compel the Gentiles to live as do the Jews?
2:15. We by nature are Jews: and not of the Gentiles, sinners.
2:16. But knowing that man is not justified by the works of the law, but by the faith of Jesus Christ, we also believe in Christ Jesus, that we may be justified by the faith of Christ and not by the works of the law: because by the works of the law no flesh shall be justified.
2:17. But if, while we seek to be justified in Christ, we ourselves also are found sinners, is Christ then the minister of sin? God forbid!
2:18. For if I build up again the things which I have destroyed, I make myself a prevaricator.
2:19. For I, through the law, am dead to the law, that I may live to God; with Christ I am nailed to the cross.
2:20. And I live, now not I: but Christ liveth in me. And that I live now in the flesh: I live in the faith of the Son of God, who loved me and delivered himself for me.
2:21. I cast not away the grace of God. For if justice be by the law, then Christ died in vain.
Galatians Chapter 3
The Spirit, and the blessing promised to Abraham cometh not by the law, but by faith.
3:1. O senseless Galatians, who hath bewitched you that you should not obey the truth: before whose eyes Jesus Christ hath been set forth, crucified among you?
3:2. This only would I learn of you: Did you receive the Spirit by the works of the law or by the hearing of faith?
3:3. Are you so foolish that, whereas you began in the Spirit, you would now be made perfect by the flesh?
3:4. Have you suffered so great things in vain? If it be yet in vain.
3:5. He therefore who giveth to you the Spirit and worketh miracles among you: doth he do it by the works of the law or by the hearing of the faith?
3:6. As it is written: Abraham believed God: and it was reputed to him unto justice.
3:7. Know ye, therefore, that they who are of faith, the same are the children of Abraham.
3:8. And the scripture, foreseeing that God justifieth the Gentiles by faith, told unto Abraham before: In thee shall all nations be blessed.
3:9. Therefore, they that are of faith shall be blessed with faithful Abraham.
3:10. For as many as are of the works of the law are under a curse. For it is written: Cursed is every one that abideth, not in all things which are written in the book of the law to do them.
3:11. But that in the law no man is justified with God, it is manifest: because the just man liveth by faith.
3:12. But the law is not of faith: but he that doth those things shall live in them.
3:13. Christ hath redeemed us from the curse of the law, being made a curse for us (for it is written: Cursed is every one that hangeth on a tree).
3:14. That the blessing of Abraham might come on the Gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith.
3:15. Brethren (I speak after the manner of man), yet a man's testament, if it be confirmed, no man despiseth nor addeth to it.
3:16. To Abraham were the promises made and to his seed. He saith not: And to his seeds as of many. But as of one: And to thy seed, which is Christ.
3:17. Now this I say: that the testament which was confirmed by God, the law which was made after four hundred and thirty years doth not disannul, to make the promise of no effect.
3:18. For if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise.
3:19. Why then was the law? It was set because of transgressions, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator.
Because of transgressions. . .To restrain them from sin, by fear and threats. Ordained by angels. . .The law was delivered by angels, speaking in the name and person of God to Moses, who was the mediator, on this occasion, between God and the people.
3:20. Now a mediator is not of one: but God is one.
3:21. Was the law then against the promises of God: God forbid! For if there had been a law given which could give life, verily justice should have been by the law.
3:22. But the scripture hath concluded all under sin, that the promise, by the faith of Jesus Christ, might be given to them that believe.
Hath concluded all under sin. . .that is, hath declared all to be under sin, from which they could not be delivered but by faith in Jesus Christ, the promised seed.
3:23. But before the faith came, we were kept under the law shut up, unto that faith which was to be revealed.
3:24. Wherefore the law was our pedagogue in Christ: that we might be justified by faith.
Pedagogue. . .That is, schoolmaster, conductor, or instructor.
3:25. But after the faith is come, we are no longer under a pedagogue.
3:26. For you are all the children of God, by faith in Christ Jesus.
3:27. For as many of you as have been baptized in Christ have put on Christ.
3:28. There is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus.
Neither Jew, etc. . .That is, no distinction of Jew, etc.
3:29. And if you be Christ's, then are you the seed of Abraham, heirs according to the promise.
Galatians Chapter 4
Christ has freed us from the servitude of the law. We are the freeborn sons of Abraham.
4:1. As long as the heir is a child, he differeth nothing from a servant, though he be lord of all,
4:2. But is under tutors and governors until the time appointed by the father.
4:3. So we also, when we were children, were serving under the elements of the world.
Under the elements, etc. . .That is, under the first rudiments of religion, in which the carnal Jews were trained up; or under those corporeal creatures, used in their manifold rites, sacrifices, and sacraments.
4:4. But when the fulness of the time was come, God sent his Son, made of a woman, made under the law:
4:5. That he might redeem them who were under the law: that we might receive the adoption of sons.
4:6. And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father.
4:7. Therefore, now he is not a servant, but a son. And if a son, an heir also through God.
4:8. But then indeed, not knowing God, you served them who, by nature, are not gods.
4:9. But now, after that you have known God, or rather are known by God: how turn you again to the weak and needy elements which you desire to serve again?
4:10. You observe days and months and times, and years.
You observe days, etc. . .He speaks not of the observation of the Lord's day, or other Christian festivals; but either of the superstitious observation of days lucky and unlucky; or else of the Jewish festivals, to the observance of which, certain Jewish teachers sought to induce the Galatians.
4:11. I am afraid of you, lest perhaps I have laboured in vain among you.
4:12. Be ye as I, because I also am as you brethren, I beseech you. You have not injured me at all.
4:13. And you know how, through infirmity of the flesh, I preached the gospel to you heretofore: and your temptation in my flesh
4:14. You despised not, nor rejected: but received me as an angel of God, even as Christ Jesus.
4:15. Where is then your blessedness? For I bear you witness that, if it could be done, you would have plucked out your own eyes and would have given them to me.
4:16. Am I then become your enemy, because I tell you the truth?
4:17. They are zealous in your regard not well: but they would exclude you, that you might be zealous for them.
4:18. But be zealous for that which is good in a good thing always: and not only when I am present with you.
4:19. My little children, of whom I am in labour again, until Christ be formed in you.
4:20. And I would willingly be present with you now and change my voice: because I am ashamed for you.
4:21. Tell me, you that desire to be under the law, have you not read the law?
4:22. For it is written that Abraham had two sons: the one by a bondwoman and the other by a free woman.
4:23. But he who was of the bondwoman was born according to the flesh: but he of the free woman was by promise.
4:24. Which things are said by an allegory. For these are the two testaments. The one from Mount Sina, engendering unto bondage, which is Agar.
4:25. For Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is: and is in bondage with her children.
4:26. But that Jerusalem which is above is free: which is our mother.
4:27. For it is written: Rejoice, thou barren, that bearest not: break forth and cry thou that travailest not: for many are the children of the desolate, more than of her that hath a husband.
4:28. Now we, brethren, as Isaac was, are the children of promise.
4:29. But as then he that was born according to the flesh persecuted him that was after the spirit: so also it is now.
4:30. But what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.
4:31. So then, brethren, we are not the children of the bondwoman but of the free: by the freedom wherewith Christ has made us free.
Galatians Chapter 5
He exhorts them to stand to their Christian liberty. Of the fruits of the flesh and of the spirit.
5:1. Stand fast and be not held again under the yoke of bondage.
5:2. Behold, I Paul tell you, that if you be circumcised, Christ shall profit you nothing.
5:3. And I testify again to every man circumcising himself that he is a debtor to do the whole law.
5:4. You are made void of Christ, you who are justified in the law: you are fallen from grace.
5:5. For we in spirit, by faith, wait for the hope of justice.
5:6. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision: but faith that worketh by Charity.
5:7. You did run well. What hath hindered you, that you should not obey the truth?
5:8. This persuasion is not from him that calleth you.
5:9. A little leaven corrupteth the whole lump.
5:10. I have confidence in you in the Lord that you will not be of another mind: but he that troubleth you shall bear the judgment, whosoever he be.
5:11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the scandal of the cross made void.
5:12. I would they were even cut off, who trouble you.
5:13. For you, brethren, have been called unto liberty. Only make not liberty an occasion to the flesh: but by charity of the spirit serve one another.
5:14. For all the law is fulfilled in one word: Thou shalt love thy neighbour as thyself.
5:15. But if you bite and devour one another: take heed you be not consumed one of another.
5:16. I say then: Walk in the spirit: and you shall not fulfill the lusts of the flesh.
5:17. For the flesh lusteth against the spirit: and the spirit against the flesh: For these are contrary one to another: so that you do not the things that you would.
5:18. But if you are led by the spirit, you are not under the law.
5:19. Now the works of the flesh are manifest: which are fornication, uncleanness, immodesty, luxury,
5:20. Idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects,
5:21. Envies, murders, drunkenness, revellings, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God.
5:22. But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity,
5:23. Mildness, faith, modesty, continency, chastity. Against such there is no law.
5:24. And they that are Christ's have crucified their flesh, with the vices and concupiscences.
5:25. If we live in the Spirit, let us also walk in the Spirit.
5:26. Let us not be made desirous of vain glory, provoking one another, envying one another.
Galatians Chapter 6
He exhorts to charity, humility and all virtue. He glories in nothing but in the cross of Christ.
6:1. Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted.
6:2. Bear ye one another's burdens: and so you shall fulfil the law of Christ.
6:3. For if any man think himself to be some thing, whereas he is nothing, he deceiveth himself.
6:4. But let every one prove his own work: and so he shall have glory in himself only and not in another.
6:5. For every one shall bear his own burden.
6:6. And let him that is instructed in the word communicate to him that instructeth him, in all good things.
6:7. Be not deceived: God is not mocked.
6:8. For what things a man shall sow, those also shall he reap. For he that soweth in his flesh of the flesh also shall reap corruption. But he that soweth in the spirit of the spirit shall reap life everlasting.
6:9. And in doing good, let us not fail. For in due time we shall reap, not failing.
6:10. Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith.
6:11. See what a letter I have written to you with my own hand.
6:12. For as many as desire to please in the flesh, they constrain you to be circumcised, only that they may not suffer the persecution of the cross of Christ.
6:13. For neither they themselves who are circumcised keep the law: but they will have you to be circumcised, that they may glory in your flesh.
6:14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ: by whom the world is crucified to me, and I to the world.
6:15. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision: but a new creature.
6:16. And whosoever shall follow this rule, peace on them and mercy: and upon the Israel of God.
6:17. From henceforth let no man be troublesome to me: for I bear the marks of the Lord Jesus in my body.
6:18. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.