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.
Primum est amor eius ad nos, quo alia nobis impendit; ideo dicit dilexit nos.
The first is his love for us, by which he gives other things to us; and so he says who has loved us.
Secundum est spiritualis consolatio, ibi et dedit consolationem aeternam. II Cor. I, v. 4: qui consolatur nos in omni tribulatione nostra. Is. XL, 1: consolamini, consolamini, popule meus, dicit Dominus Deus vester, et cetera.
The second is spiritual consolation, at and has given us everlasting consolation. Who consoles us in our every tribulation (2 Cor 1:4). Be consoled, be consoled, my people, says the Lord your God (Isa 40:1).
Et dicit consolationem aeternam, scilicet contra omnia mala imminentia et futura. Et ideo expectamus spem bonam, id est, bonorum aeternorum infallibilitatem. I Petr. I, 3: qui secundum magnam misericordiam suam regeneravit nos in spem vivam. Et hoc in gratia, scilicet per quam speramus consequi vitam aeternam. Rom. VI, 23: gratia Dei vita aeterna.
And he says, everlasting consolation, namely for all evils both at hand and in the future. And for this reason we await the good hope, i.e., the infallibility of eternal goods. Who in accordance with his great mercy has regenerated us unto a living hope (1 Pet 1:3). And this is in grace, namely, the grace through which we hope to obtain eternal life. The grace of God is eternal life (Rom 6:23).
62. Petit autem pro eis exhortationem, quae est monitio ducens animum ad volendum. Et hanc potest facere homo exterius; sed non esset efficax, nisi esset interius spiritus Dei. Unde dicit exhortetur corda vestra, id est, instiget. Os. II, 14: ducam eam in solitudinem, et loquar ad cor eius. Item petit confirmationem, unde dicit et confirmet. Ps. LXVII, 29: confirma hoc, Deus, quod operatus es in nobis. Quasi dicat: exhortetur per gratiam, ut velimus, et confirmet ut efficaciter velimus. Et hoc in omni opere bono et sermone. Praecedit opus sermonem, quia coepit Iesus facere et docere Act. I, 1.
62. And he begs for them an exhortation, which is an admonition that leads the soul to will something. And a man can do this exteriorly, but it is not efficacious unless the Spirit of God be present interiorly. Hence he says exhort your hearts, i.e., inspire them. I will lead her into solitude, and I will speak to her heart (Hos 2:14). Similarly, he begs for a strengthening, and so he says and confirm you. Strengthen, O God, what you have worked in us (Ps 67:29). As though to say: may he exhort us by his grace that we may will, and may he strengthen us that we may will efficaciously. And this in every good work and word. Work precedes word, for Jesus began to do and to teach (Acts 1:1).
Caput 3
Chapter 3
Exhortationes
Exhortations
Lectio 1
Lecture 1
Instructio moralis
Moral instruction
3:1 De cetero fratres, orate pro nobis ut sermo Dei currat, et clarificetur, sicut et apud vos: [n. 63]
3:1 For the rest, brethren, pray for us that the word of God may run and may be glorified, even as among you: [n. 63]
3:2 et ut liberemur ab importunis, et malis hominibus: non enim omnium est fides.
3:2 And that we may be delivered from importunate and evil men: for not all men have faith.
3:3 Fidelis autem Deus est, qui confirmabit vos, et custodiet a malo. [n. 66]
3:3 But God is faithful, who will strengthen and keep you from evil. [n. 66]
3:4 Confidimus autem de vobis, in Domino, quoniam quae praecepimus, et facitis, et facietis.
3:4 And we have confidence concerning you in the Lord that the things which we command, you both do and will do.
3:5 Dominus autem dirigat corda vestra in caritate Dei, et patientia Christi. [n. 68]
3:5 And may the Lord direct your hearts, in the charity of God and the patience of Christ. [n. 68]
3:6 Denuntiamus autem vobis, fratres, in nomine Domini nostri Jesu Christi, ut subtrahatis vos ab omni fratre ambulante inordinate, et non secundum traditionem, quam acceperunt a nobis. [n. 69]
3:6 And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderdly and not according to the tradition which they have received of us. [n. 69]
3:7 Ipsi enim scitis quemadmodum oporteat imitari nos: quoniam non inquieti fuimus inter vos: [n. 71]
3:7 For you yourselves know how you ought to imitate us. For we were not disorderly among you. [n. 71]
3:8 neque gratis panem manducavimus ab aliquo, sed in labore, et in fatigatione, nocte et die operantes, ne quem vestrum gravaremus.
3:8 Neither did we eat any man’s bread for nothing: but in labor and in toil we worked night and day, lest we should be chargeable to any of you.
3:9 Non quasi non habuerimus potestatem, sed ut nosmetipsos formam daremus vobis ad imitandum nos. [n. 74]
3:9 Not as if we did not have power: but that we might give ourselves as a pattern unto you, to imitate us. [n. 74]
63. Supra instruxit eos de futuris in novissimis, hic instruit eos de quibusdam, quae particulariter eis agenda erant, ubi
63. Above, he instructed them about what will happen in the last days. Here he instructs them about certain things that they particularly needed to do. And
primo ponitur instructio;
first, he sets out his instruction;