Lectio 3
Lecture 3
State in fide
Stand fast in the faith
2:10 et in omni seductione iniquitatis iis qui pereunt: [n. 51] eo quod caritatem veritatis non receperunt ut salvi fierent. [n. 52]
2:10 And in all seduction of iniquity to those who perish: [n. 51] because they do not receive the love of the truth, that they might be saved. [n. 52]
2:11 Ideo mittet illis Deus operationem erroris ut credant mendacio,
2:11 Therefore God shall send them the operation of error, to believe lying:
2:12 ut judicentur omnes qui non crediderunt veritati, sed consenserunt iniquitati.
2:12 That all may be judged who have not believed the truth but have consented to iniquity.
2:13 Nos autem debemus gratias agere Deo semper pro vobis, fratres dilecti a Deo, quod elegerit vos Deus primitias in salutem in sanctificatione Spiritus, et in fide veritatis: [n. 56]
2:13 But we ought to give thanks to God always for you, brethren, beloved of God, that God has chosen you as firstfruits unto salvation, in sanctification of the Spirit and faith of the truth: [n. 56]
2:14 in qua et vocavit vos per Evangelium nostrum in acquisitionem gloriae Domini nostri Jesu Christi. [n. 58]
2:14 To which he has also called you by our Gospel, unto the purchasing of the glory of our Lord Jesus Christ. [n. 58]
2:15 Itaque fratres, state: et tenete traditiones, quas didicistis, sive per sermonem, sive per epistolam nostram. [n. 59]
2:15 Therefore, brethren, stand fast: and hold the traditions, which you have learned, whether by word or by our epistle. [n. 59]
2:16 Ipse autem Dominus noster Jesus Christus, et Deus et Pater noster, qui dilexit nos, et dedit consolationem aeternam, et spem bonam in gratia, [n. 61]
2:16 Now may our Lord Jesus Christ himself, and God and our Father, who has loved us and has given us everlasting consolation and good hope in grace, [n. 61]
2:17 exhortetur corda vestra, et confirmet in omni opere et sermone bono. [n. 63]
2:17 Exhort your hearts and confirm you in every good work and word. [n. 63]
52. Postquam ostendit in quibus habet locum deceptio Antichristi, scilicet in praescitis ad damnationem, hic assignat causam praedictorum. Et
52. Having described those in whom the Antichrist has power to deceive, namely those foreknown as going to suffer damnation, here the Apostle gives the reason for what he has said. And
primo ostendit causam huius, et quomodo decipientur;
first, he gives the reason for it, and how they will be deceived;
secundo quomodo fideles ab eo liberentur, ibi nos autem.
second, he explains how believers will be freed from it, at but we ought.
Item primo ponit eorum culpam tantum;
And first he sets out their sin only;
secundo poenam cum culpa;
second, the punishment and sin;
tertio poenam tantum.
third, the punishment only.
Et est hic processus peccati: primo enim quis ex demerito primi peccati deseritur a gratia, et cadit in aliud peccatum, et post in aeternum punitur.
And this is the progression of sin. For first a person is abandoned by grace on account of his first sin, and then he falls into another sin, and later is punished for all eternity.
53. Dicit ergo, quod causa quare decipientur est quia noluerunt recipere caritatis veritatem, id est, veritatem Evangelii. Io. VIII, v. 46: si veritatem dico, quare non creditis mihi? Iob XXIV, 13: ipsi fuerunt rebelles lumini. Et dicit caritatem veritatis, quia nisi sit formata fides per caritatem, nihil est. I Cor. XIII, 2: si habuero fidem, ita ut montes transferam, caritatem autem non habuero, nihil sum, et cetera. Gal. ult.: in Christo Iesu neque circumcisio, neque praeputium aliquid valet, sed nova creatura.
53. He says, therefore, that the reason why they will be deceived is because they did not want to accept the truth of love, i.e., the truth of the Gospel. If I speak the truth, why do you not believe me? (John 8:46). They were rebels against the light (Job 24:13). And he says the love of the truth because unless faith be formed by love, it is nothing. If I have faith so as to move mountains and have not love, I am nothing (1 Cor 13:2). In Christ Jesus neither circumcision nor uncircumcision count for anything, but a new creature (Gal 6:15).
Et subdit utilitatem veritatis, dicens ut salvi fierent. Rom. V, 1: iustificati ex fide, pacem habeamus ad Deum per Dominum, et cetera.
And he adds something about the usefulness of truth, saying, that they might be saved. Having been justified by faith, we have peace with God through the Lord (Rom 5:1).
54. Sed culpa et poena est eorum seductio; unde dicit mittet, id est, permittet illis venire, operationem erroris. Is. XIX, 14: miscuit dominus in medio eius spiritum vertiginis. III Reg. ult.: ero spiritus mendax in ore omnium prophetarum eius. Et ideo dicit ut credant mendacio, id est, falsae doctrinae Antichristi. Rom. II: propter quod tradidit illos Deus in reprobum sensum, ut faciant ea quae non conveniunt.
54. But their sin and punishment is their deception; hence he says God shall send them, i.e., permit to come to them, the operation of error. God has mingled in their midst a spirit of confusion (Isa 19:14). I will be a lying spirit in the mouth of all his prophets (1 Kgs 22:22). And this is why he says to believe lying, i.e., the false teaching of the Antichrist. For which reason God gave them over to a reprobate mind, that they might do things which are not fitting (Rom 1:28).
55. Sed poena tantum est aeterna damnatio; unde subdit ut iudicentur, scilicet iudicio damnationis. Io. V, 29: et procedent qui mala fecerunt in resurrectionem iudicii, et cetera. Omnes qui non crediderunt veritati. Io. III, 18: qui non credit, iam iudicatus est.
55. But the punishment only is eternal damnation; hence he adds that all may be judged, namely with the judgment of condemnation. And those who have done wickedly shall go forth to the resurrection of judgment (John 5:29). Who have not believed the truth. He who does not believe is already judged (John 3:18).
56. Deinde cum dicit nos autem, ostendit quare fideles Christi liberentur. Et primo agit gratias pro eis; secundo commemorat divina beneficia, quibus a talibus liberantur.
56. Then when he says but we ought, he shows why Christ’s faithful will be freed. And first he gives thanks for them; second, he recalls the divine favors by which they are freed from such things.
Dicit ergo sic: illi decipientur, sed nos debemus gratias agere. Rom. I, 8: primum quidem gratias ago Deo meo semper pro vobis per Dominum, et cetera.
He speaks therefore like this: those men will be deceived, but we ought to give thanks. First indeed I give thanks to my God always for you through the Lord (Rom 1:8).
Duplex autem ponit Dei beneficium, scilicet electionem Dei, quae est aeterna, et vocationem, quae est temporalis, ibi in qua et vocavit vos.
And he sets out two favors of God, namely God’s choice, which is eternal, and his calling, which is temporal, at to which he has also called you.
57. Dicit ergo quod, pro quia, elegit nos, scilicet apostolos, et vos, scilicet fideles. Eph. I, 4: elegit nos in ipso ante mundi constitutionem, ut essemus sancti, et cetera. Io. XV, 16: non vos me elegistis, sed ego elegi vos.
57. He says, therefore, that, meaning because, God has chosen us, namely the apostles, and you, namely the believers. He chose us in him before the foundation of the world, that we should be holy (Eph 1:4). You have not chosen me, but I have chosen you (John 15:16).
Circa electionem tria tangit, scilicet ordinem electorum, finem electionis, et medium consequendi finem.
Concerning choice he touches on three things, namely the order of those chosen, the goal of the choice, and the medium of obtaining the goal.
Electi sunt omnes sancti a principio mundi. Deut. XXXIII, 3: dilexit populos, omnes sancti in manu illius sunt. Sed apostoli specialiter sunt primitiae. Rom. VIII, 23: nos ipsi primitias spiritus habentes, et cetera. Et ideo dicit primitias fidei.
All the saints are chosen from the beginning of the world. He has loved the people, all the saints are in his hand (Deut 33:3). But the apostles are in a special way the firstfruits. We ourselves having the firstfruits of the Spirit (Rom 8:23). And this is why he says firstfruits of faith.
Finis item electionis est salus aeterna; et ideo dicit in salutem. I Tim. II, 4: omnes homines vult salvos fieri, et cetera.
The goal of God’s choice is eternal salvation, and this is why he says unto salvation. He desires all men to be saved (1 Tim 2:4).
Hoc autem fit, primo, ex parte Dei per gratiam sanctificantem; unde dicit in sanctificatione Spiritus; secundo, ex parte nostra, est consensus liberi arbitrii per fidem; ideo subdit et in fide veritatis.
This happens first of all on God’s part by sanctifying grace; hence he says in sanctification of the Spirit. Second, on our part, there is the consent of the free will by faith; and this is why he adds and faith of the truth.
58. Deinde cum dicit in qua et vos vocavit, etc., ponit secundum beneficium, quod est vocatio temporalis Christi, quae sequitur electionem. Rom. VIII, 30: quos vocavit, hos et iustificavit, et cetera. Et de hac vocatione nota parabolam, Lc. XIV, 16 de eo, qui fecit coenam magnam, et cetera.
58. Then when he says to which he has also called you by our Gospel, he sets out the second divine favor, which is the temporal calling of Christ, which follows on God’s choice. Those whom he called, these he also justified (Rom 8:30). And concerning this calling, note the parable about the man who made a great dinner (Luke 14:16).
Et addit per Evangelium nostrum, id est, a me praedicatum. Sed ad quam coenam? In acquisitione gloriae, id est, ut acquiramus Christi gloriam.
And he adds by our Gospel, i.e., the Gospel preached by me. But to what dinner are we called? Unto the purchasing of the glory, i.e., that we may acquire the glory of Christ.
59. Deinde cum dicit itaque, etc., monet tenere veritatem, et primo ponit monitionem; secundo orationem, ibi ipse autem Dominus, et cetera. Et facit primum, quia opus nostrum dependet a libero arbitrio; secundum vero, quia indiget auxilio gratiae.
59. Then when he says, therefore, brethren, he admonishes them to hold fast the truth. And first he sets out his admonition; second, a prayer, at now may our Lord Jesus Christ himself. And he does the first because our works depend on free will; but he adds the second because they need the help of grace.
60. Et primo monet ad standum, cum dicit state in veritate. Gal. V, 1: state, et nolite iterum iugo servitutis contineri.
60. And first he admonishes them to stand fast, when he says stand fast in the truth. Stand, and do not be held again under yoke of slavery (Gal 5:1).
Secundo docet modum standi, ibi et tenete traditiones, id est, documenta, quae a maioribus traduntur. Nam documenta quae traduntur a minoribus, quandoque non sunt servanda, quando scilicet contrariantur documentis fidei. Matth. XV, 6: irritum fecistis mandatum Dei, propter traditionem vestram. Sed servanda sunt quae ordinantur ad mandata Dei. Quas didicistis. Act. XVI, 4: Paulus docebat, ut tenerent traditiones et documenta quae erant decreta ab apostolis et senioribus, qui erant Ierosolymis, et cetera.
Second, he teaches them how to stand, there at and hold the traditions, i.e., the instructions which have been handed down by the elders. For the instructions given by the younger should sometimes not be followed, namely when they are contrary to the instructions of the faith. You have made void the commandment of God for your tradition (Matt 15:6). But those which are ordered to the commands of God should be kept. Which you have learned. Paul was teaching that they should hold fast the traditions and instructions which were decreed by the apostles and the elders who were in Jerusalem (Acts 16:4).
Et has traditiones dupliciter ediderunt, quasdam verbis unde dicit per sermonem, quasdam in Scripturis ideo addit sive per epistolam. Unde patet, quod multa in Ecclesia non scripta, sunt ab Apostolis docta, et ideo servanda. Nam multa, secundum iudicium Apostolorum, melius erat ut occultarentur, ut dicit Dionysius. Unde Apostolus I Cor. X dicit caetera cum venero disponam.
And they delivered these traditions in two ways. Some they delivered by words, and so he says, by word. Others they delivered in writing, and so he adds, or by our epistle. Hence it is clear that there are many things in the church which were not written and yet were taught by the apostles and so must be followed. For there were many things which the apostles judged were best hidden, as Dionysius says. Hence the Apostle says: the rest I will arrange when I come (1 Cor 11:34).
61. Deinde ponit orationem, ibi ipse autem Dominus noster Iesus Christus, etc.; quasi dicat: sic moneo, sed nihil valet nisi adsit divinum auxilium. Et ideo ponit primo duplex Dei beneficium.
61. Then he sets out his prayer, at now may our Lord Jesus Christ himself, as though to say: I have admonished you in this fashion, but it will avail nothing without God’s help. And so he sets out first two favors from God.